Motif

Resurrection

resurrection

A motif of the Death, Rebirth, and Transformation family. Every row below is a tagged passage; each rests on a quote in its source text.

3,174 occurrences

104 traditions

islamic

The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1726-1776 confidence: high

Others believed in resurrection and tied a camel by a sepulchre, leaving it to perish and accompany the dead to the other world so the deceased would not go on foot at the resurrection.

A camel is tied beside the sepulchre to perish and accompany the dead person to the other world, so the person need not go on foot at the resurrection.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1726-1776 confidence: high

Some pagan Arabs deny creation and resurrection, while others believe both; among the latter, some tie a camel at a sepulchre without food or drink to die and accompany the deceased to the other world, avoiding walking at resurrection.

A camel is tied at the grave to die and accompany the deceased to the other world, so the deceased will not go on foot at resurrection.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1726-1776 confidence: high

Some pagan Arabs deny creation and resurrection, while others believe both; among the latter, some tie a camel at a sepulchre without food or drink to die and accompany the deceased to the other world, avoiding walking at resurrection.

The passage contrasts pagan Arabs who denied creation and resurrection with others who believed both.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1831-1877 confidence: medium

After demands that Jesus appear from heaven, a storm occurs and Jesus appears in the air with rays of glory, a purple cloud, sword, and diadem; he says, 'Behold I appear to you in your sight,' and the cloud receives him from view.

Jesus is invoked as living in heaven, appears from heaven or in the air after a storm, identifies himself as crucified, and then is received by a cloud.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10045-10130 confidence: high

Present life is ordained for unbelievers, who laugh the faithful to scorn; those who fear God will be above them on the day of resurrection.

The faithful who fear God are said to be above unbelievers on the day of resurrection, reversing the unbelievers' present scorn.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10045-10130 confidence: high

A man amazes by speech and calls God to witness his heart, yet opposes, corrupts the earth, destroys what is sown and grows, reacts to admonition with pride, and receives hell as reward.

The passage names hell as reward for wickedness, severe divine punishment, God's coming with angels, all things returning to God, and the faithful being above unbelievers on the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10328-10391 confidence: high

A group who left their habitations from fear of death is described; “GOD said unto them, Die; then he restored them to life.”

A group fleeing death is commanded to die by God and is then restored to life.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10328-10391 confidence: high

Thousands leave their habitations for fear of death; God says to them, 'Die,' and then restores them to life.

The passage states that thousands fleeing death were told by God to die and were then restored to life.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10328-10391 confidence: medium

The footnote says commentators identify the fleeing group as Israelites; God struck them dead, their bodies corrupted, Ezekiel saw their bones, was told to call them, and they arose and lived afterward.

The footnote tradition says Ezekiel is told to call the dead and that they arise and live afterward.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10394-10454 confidence: medium

After passing the river, some fear Jalut's forces, while those expecting to meet God at the resurrection say a small army often defeats a great one by God's will.

Those who expect to meet God at the resurrection respond to fear by affirming that God can grant victory to a smaller army.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10394-10454 confidence: high

Those expecting to meet God at the resurrection say that many a small army has defeated a great one by God's will and that God is with the patient.

Those expecting to meet God at the resurrection answer fear of the enemy by affirming divine aid for a small army.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10457-10528 confidence: high

A man passes a city destroyed to its foundations, asks how God will quicken it, is caused by God to die for one hundred years and raised; his food and drink are uncorrupted, and the ass's bones are raised and clothed with flesh.

God causes the traveler to die for one hundred years, raises him, preserves his provisions, and restores the ass's bones with flesh as a sign.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10457-10528 confidence: high

A passerby at a destroyed city asks how God will quicken it; God causes him to die for a hundred years, raises him, shows his uncorrupted food and drink, and raises and clothes the ass’s bones with flesh.

The passerby dies for one hundred years, is raised, sees his ass’s bones clothed with flesh, and recognizes God’s power over all things.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10531-10589 confidence: high

Abraham asks God to show how the dead will be raised; when asked whether he believes, he answers that he does but wants his heart to rest at ease.

Abraham asks how the dead will be raised, and God provides a demonstration using divided birds that come swiftly when called; the note elaborates their restoration.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10531-10589 confidence: high

Abraham asks God to show how the dead are raised; God instructs him to take four birds, divide them, place parts on every mountain, call them, and know that God is mighty and wise.

The passage explicitly frames Abraham's request as seeing how God raises the dead, and the commanded demonstration uses divided birds that are called back swiftly; the note elaborates their reassembly.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10592-10646 confidence: medium

Those who devour usury will rise from the dead like one touched by Satan; God permits selling and forbids usury; those who return to usury are companions of hell fire forever.

Those who devour usury are described as rising from the dead like one infected by Satan’s touch.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10592-10646 confidence: medium

Those who devour usury arise from the dead like one touched by Satan; God permits selling and forbids usury; abstainers after admonition are forgiven, but returners are companions of hell fire forever.

Those who devour usury are described as arising from the dead like a person infected by Satan's touch.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8692-8763 confidence: medium

The pious believe in mysteries of faith, observe appointed prayer times, and distribute alms from what has been bestowed on them.

The pious believe in mysteries of faith and have firm assurance of the life to come; the notes gloss the unseen as including resurrection, paradise, and hell, and gloss the life to come as the future state after death.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8766-8859 confidence: high

The passage asks how people do not believe in God, since they were dead and he gave life; he will cause death, restore life again, and they will return to him.

The passage states that God gave life after death, will cause death, will restore life again, and that people return to him.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8766-8859 confidence: high

The addressees were dead, God gave them life, will cause them to die, will restore them to life, and they will return to him.

The passage states that the addressees were dead, were given life, will die, will be restored to life, and will return to God.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8861-8933 confidence: high

A note explains death and life as nonlife before birth, life in the womb, death, and being raised again at the resurrection.

A note explains that after death people shall be raised again at the resurrection.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8861-8933 confidence: high

A note says people were dead in their fathers' loins, given life in their mothers' wombs, and after death will be raised at the resurrection.

The note explicitly states that after death people shall be raised again at the resurrection.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8935-9023 confidence: high

The people say they will not believe Moses until they see God manifestly; punishment comes while they look on, and then they are raised to life after having been dead.

After punishment for demanding to see God manifestly, the people are raised to life after having been dead.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8935-9023 confidence: high

The people say they will not believe Moses until they see God manifestly; punishment comes on them, and then they are raised to life after death.

After punishment, the people are raised to life after they had been dead.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9025-9084 confidence: high

Seventy men chosen by Moses heard God's voice, demanded to see God, were struck dead by lightning, and were restored to life on Moses's intercession.

The seventy men demand to see God, are struck dead by lightning, and are restored to life through Moses's intercession.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9025-9084 confidence: medium

A note identifies seventy men chosen by Moses who heard GOD, demanded to see GOD, were struck dead by lightning, and were restored to life after Moses's intercession.

Seventy men demand to see GOD, are struck dead by lightning, and are restored to life after Moses's intercession.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9159-9242 confidence: high

After a man is slain and disputed over, God reveals what was concealed; the people are told to strike the dead body with part of the sacrificed cow, and God raises the dead to life.

The dead body is struck with part of the sacrificed cow and God raises the dead to life.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9159-9242 confidence: high

Moses tells his people God commands a cow sacrifice; their repeated questions lead to specifications that the cow is middle-aged, intensely red, unworked, sound, and unblemished, after which they sacrifice it though nearly fail to do so.

A specified cow is sacrificed, and part of it is used to strike a slain body, after which God raises the dead to life and reveals what was concealed.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9244-9320 confidence: high

Hammiel is killed by a relation; after accusations before Moses lack evidence, God commands a marked cow to be killed, the orphan's heifer is bought for much gold, sacrificed, and the dead body revives after being struck with part of it to name the killer before dying again.

A commanded cow sacrifice leads to the dead body being struck with part of the animal, reviving long enough to identify the killer.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9244-9320 confidence: high

The passage condemns illiterate or corrupt handlers of the law who write and sell false claims as from God, rejects claims that hell fire lasts only a limited number of days, and contrasts eternal hell for evil-doers with eternal paradise for believers who do good works.

Evil-doers are companions of hell fire forever, while believers who do good works are companions of paradise forever; resurrection-day punishment is also mentioned.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9244-9320 confidence: high

The heifer is sacrificed; the dead body is struck with part of it by divine direction, revives, names the killer, and falls dead again.

The dead body revives, stands up, names the murderer, and immediately falls dead again.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9486-9548 confidence: high

Whoever resigns himself to God and does right will have reward with the Lord and will have no fear or grief.

The passage states that God will judge between disputing groups on the day of resurrection and also assigns reward or punishment in relation to belief, right action, and obstruction of worship.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9486-9548 confidence: high

The passage rejects the saying that none shall enter paradise except Jews or Christians and demands proof; the note says this was revealed regarding a dispute between Jews of Medina and Christians of Najran, each asserting that only their religion would be saved.

God is said to judge between disputing religious groups on the day of resurrection; the passage also refers to paradise, reward, shame, and punishment in the next world.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9675-9772 confidence: medium

“And say not of those who are slain in fight for the religion of GOD, that they are dead; yea, they are living.”

Those slain in fight for God’s religion are said not to be dead but living, though the audience does not understand.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9675-9772 confidence: high

Those given scripture will not follow the addressee's Keblah; some hide truth; every sect has a direction of prayer; God will bring all back at the resurrection; the command to face the holy temple is repeated and fear of God is urged over fear of unjust disputants.

God will bring all back at the resurrection; the patient say they belong to God and shall return to him; those slain for God's religion are said to be living, not dead.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9774-9860 confidence: high

Those who were followed separate from their followers at punishment; relational cords are cut; followers wish to return to life; they do not come forth from hellfire.

The day of resurrection is named as the time when God will not speak to or purify those who concealed scripture; followers also wish for a return to life but remain in punishment.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9774-9860 confidence: high

Some men take idols beside God and love them as God should be loved; true believers love God more; the unjust will see punishment and God's power.

The passage repeatedly describes punishment, hell-fire, swallowing fire, and judgment on the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10709-10808 confidence: high

A prayer asks God not to let hearts swerve after guidance and to grant mercy; it affirms that God will gather mankind to a day of resurrection and will not break the promise.

The passage states that God will gather mankind to a day of resurrection with no doubt of the promise.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10709-10808 confidence: high

The passage prays for hearts not to swerve and for mercy, then states that God will gather mankind together on a day of resurrection without doubt.

God will gather mankind on the day of resurrection; unbelievers are threatened with punishment, hell fire, defeat, and swift account.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10989-11080 confidence: high

Jesus announces signs: making a bird-like clay figure and breathing on it so it becomes a bird by God’s permission; healing the blind from birth and the leper; raising the dead; and telling people what they eat and store.

Jesus says he will heal congenital blindness and leprosy and raise the dead by God’s permission.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10989-11080 confidence: high

God will teach Jesus scripture, wisdom, the law, and the gospel, appoint him apostle to Israel, and give signs: clay bird made alive by breath, healing the blind and leper, raising the dead, and revealing what people eat and store, all by God's permission.

Jesus is represented as healing the blind and leper and raising the dead by God's permission.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11082-11146 confidence: high

Jallalo'ddin lists Lazarus, the widow's son, and the publican's daughter as restored to life by Christ; another account adds Shem son of Noah, who emerges from his grave half grey-headed and then dies again.

The passage lists persons restored to life by Christ, including Shem rising from his grave.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11082-11146 confidence: high

Jallalo'ddin names Lazarus, the widow's son, and the publican's or ruler's daughter as persons Christ restored to life; another report says Shem son of Noah came out of his grave thinking he was called to judgment, then died again.

Jesus is said to restore multiple named dead persons to life, including Shem coming from his grave.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11221-11295 confidence: medium

The note reports views that Jesus was taken up without dying, will die after returning before the last day, was lifted while asleep, died spiritually to worldly desires, or naturally died briefly, was restored to life, and taken up to heaven.

One note reports traditions that Jesus died naturally for several hours, was restored to life, and then taken up to heaven.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11221-11295 confidence: medium

God tells Jesus: “I will cause thee to die” and “take thee up,” deliver him, elevate followers until resurrection, and judge disputes.

The passage names the day of resurrection and return to God; the note also mentions Jesus’ return into the world before the last day in one interpretation.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11298-11387 confidence: high

Those who make merchandise of God's covenant and oaths for a small price will have no portion in the next life; God will not speak to, regard, or cleanse them on the day of resurrection, and they will suffer punishment.

The passage refers to the next life and the day of resurrection when covenant-sellers will not be regarded or cleansed by God and will suffer punishment.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11298-11387 confidence: high

Those who make merchandise of God's covenant and their oaths for a small price have no portion in the next life; on the day of resurrection God will not speak to, regard, or cleanse them, and they suffer grievous punishment.

The day of resurrection is named as the time when God will not speak to, regard, or cleanse those who trade away covenant and oaths.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11470-11534 confidence: high

On the day of resurrection, some faces become white and others black; black-faced returners to unbelief taste punishment, while white-faced ones remain forever in God's mercy.

On the day of resurrection, faces become white or black, and the two groups receive mercy or punishment.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11470-11534 confidence: high

On resurrection day, some faces become white and others black; blackened faces receive punishment for unbelief, while whitened faces remain in God's mercy.

On the day of resurrection, faces become black or white, and the groups receive punishment or abiding mercy.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11861-11926 confidence: high

Those slain or dying in defense of God's religion receive pardon and mercy better than worldly riches and will be gathered unto God.

Those who die or are slain are said to be gathered unto God.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11861-11926 confidence: high

A prophet does not defraud; whoever defrauds brings the fraud on the day of resurrection, and every soul is paid what it has gained without injustice.

A defrauder brings the defrauded thing on the day of resurrection, and every soul is paid what it has gained without injustice.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11861-11926 confidence: high

A prophet should not defraud; whoever defrauds brings what he defrauded on the day of resurrection, and every soul is paid what it has gained without injustice.

The defrauder brings the defrauded thing on the day of resurrection, and every soul is paid what it has gained without injustice; the note adds a public carrying of the fraudulent purchase.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11929-12003 confidence: medium

“those who have been slain at Ohod, in the cause of GOD” are not to be reckoned dead, but are “sustained alive with their LORD.”

Those slain at Ohod in God's cause are declared not dead but alive and sustained with their Lord, rejoicing in God's favor.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11929-12003 confidence: medium

Those slain at Ohod in God’s cause are not to be reckoned dead but alive with their Lord; they rejoice in God’s favor and bounty, with no fear or grief, and God does not let the faithful reward perish.

Those slain at Ohod in God’s cause are explicitly not to be reckoned dead, but are alive, sustained with their Lord, and rejoicing in God’s favor.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 12006-12093 confidence: high

"That which they have covetously reserved shall be bound as a collar about their neck... on the day of the resurrection."

The day of resurrection is explicitly named in connection with neck-binding punishment and final reward after death.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 12006-12093 confidence: high

The devil causes fear of his friends; believers are told not to fear them but God; those hastening to infidelity will not hurt God and will receive punishment, not a part in the next life.

The passage names the day of resurrection, reward after death, removal from hell fire, admission to paradise, and punishments for unbelief and wrongdoing.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 12095-12178 confidence: high

The note says one who conceals knowledge God has given will be given a bridle of fire on the day of resurrection.

The passage links the day of resurrection, shame, hell fire, and a bridle of fire for concealing knowledge.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 12095-12178 confidence: high

Unbelievers' prosperous dealings are only slender provision and their receptacle is hell; those who fear the Lord have gardens through which rivers flow forever.

Unbelievers are assigned hell as their receptacle, while those who fear the Lord receive gardens with rivers forever.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 12095-12178 confidence: high

Commentary: concealing knowledge given by God is associated with a bridle of fire on the day of resurrection; the note discusses concealment or distortion of testimony and hypocrisy.

The passage refers to the day of resurrection, promised reward, expiation of evil deeds, no lost work, hell, and gardens with rivers.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12892-12958 confidence: high

There is no God but God; God will gather people on the day of resurrection, and God's speech is true.

The passage states that God will gather people together on the day of resurrection and that there is no doubt of it.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12892-12958 confidence: high

GOD! there is no GOD but he; he will surely gather you together on the day of resurrection; there is no doubt of it: and who is more true than GOD in what he saith?

The passage explicitly states that God will gather the addressees on the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13036-13127 confidence: high

Angels put to death people who injured their souls, question their religion, reject the claim of weakness by invoking God's wide earth as refuge, and assign hell as their habitation and evil journey.

Angels question the dead and assign hell in one case, and the day of resurrection is invoked as the time when no patron can dispute with God for wrongdoers.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13036-13127 confidence: high

Deceivers conceal themselves from men but not from God; the passage invokes the day of resurrection and says one who does evil and asks pardon will find God gracious and merciful.

Deceivers cannot conceal themselves from God, and the passage asks who will dispute with God for them on the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13267-13364 confidence: high

Believers are told to believe in God, his apostle, the book sent down to the apostle, former books, angels, scriptures, apostles, and the last day.

The last day and day of resurrection are explicitly named as matters of belief and as the time when God judges between groups.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13267-13364 confidence: medium

"believe in GOD and his apostle, and the book which he hath caused to descend unto his apostle, and the book which he hath formerly sent down"; the same sentence also names angels, scriptures, apostles, and the last day.

The passage names belief in the last day and states that God will judge between groups on the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13367-13463 confidence: high

Everyone among those who received scriptures will believe in Jesus before his death, and on the day of resurrection he will be a witness against them.

Jesus is said to be a witness against recipients of scripture on the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13367-13463 confidence: high

The passage reports the claim that Christ Jesus son of Mary was slain, denies that he was slain or crucified, says one in his likeness represented him, says God took him up, and says Jesus will witness on the day of resurrection.

Jesus is said to be a witness against the scripture-recipients on the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13704-13784 confidence: high

Those who say they are Christians are said to have received a covenant, forgotten part of their admonition, and to experience enmity and hatred until resurrection, when God declares their deeds.

The passage says God will declare deeds on the day of resurrection and that all things return to him; God forgives and punishes whom he pleases.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13840-13919 confidence: high

Unbelievers cannot redeem themselves from punishment on the day of resurrection, even with the earth’s wealth doubled; they desire to leave the fire but cannot, and punishment is permanent.

Unbelievers are described as unable to ransom themselves on the day of resurrection and unable to leave the fire where punishment is permanent.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13840-13919 confidence: high

Believers are exhorted to seek nearness to God; unbelievers cannot redeem themselves from punishment on the day of resurrection and cannot go forth from the fire, where punishment is permanent.

Unbelievers cannot redeem themselves on the day of resurrection and cannot go forth from the fire.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14049-14140 confidence: medium

"we have put enmity and hatred between them, until the day of resurrection. So often as they shall kindle a fire for war GOD shall extinguish it"

Enmity and hatred are said to persist until the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14142-14225 confidence: medium

A note explains the saying about God's tied hand as attributed to Phineas Ebn Azra and links it to punishment by want and avarice, or to reprobates appearing at the last day with right hands tied to their necks.

The passage mentions gardens of pleasure, no fear or grief for those who believe in God and the last day, and a note about reprobates appearing at the last day with right hands tied to their necks.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14467-14563 confidence: high

Jesus creates a bird-like figure from clay, breathes on it, and it becomes a bird by God’s permission; he heals one blind from birth and the leper and brings forth the dead from graves by God’s permission.

Jesus brings forth the dead from their graves by God’s permission.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14467-14563 confidence: high

Jesus brings the dead from their graves by God's permission; God withholds the children of Israel from killing him, while unbelievers call the miracles manifest sorcery.

Jesus brings the dead forth from their graves by God's permission.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14566-14638 confidence: medium

Sale's note says Jesus restored the fish to life; 1,300 afflicted or poor people ate and were satisfied, were delivered from misfortunes, and the table rose to heaven and descended for forty days.

Sale's note reports that Jesus restores the prepared fish to life and then returns it to its former state.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14566-14638 confidence: medium

The note lists variant accounts of the provisions and a received tradition with a dressed fish, condiments, herbs, and five loaves with different toppings.

The note says Jesus restores the prepared fish to life with scales and fins, then returns it to its former state.
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The Koran (Al-Qur'an) CHAPTER LIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35818-35898 confidence: high

If the enemies prevail, they will act against the believers and desire their unbelief; kindred and children will not avail on the day of resurrection, which separates people from one another.

The passage refers to the day of resurrection, separation from kin, assembly before God, and God's judgment established among the community.
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The Koran (Al-Qur'an) CHAPTER LIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35818-35898 confidence: high

Kindred and children will not avail on the day of resurrection, which will separate people from one another; God sees what people do.

The day of resurrection is said to separate people from one another, with kinship unable to avail and God seeing what people do.
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The Koran (Al-Qur'an) CHAPTER LIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35900-35947 confidence: high

"O true believers, enter not into friendship with a people against whom GOD is incensed"; they despair of the life to come as infidels despair of resurrection from graves.

The passage explicitly mentions despair of 'the resurrection of those who dwell in the graves.'
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The Koran (Al-Qur'an) CHAPTER LIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35900-35947 confidence: high

The verse tells true believers not to enter friendship with a people against whom God is incensed, who despair of the life to come like infidels despairing of resurrection from graves.

The passage mentions despair of the life to come and compares it to infidels despairing of the resurrection of those dwelling in graves.
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The Koran (Al-Qur'an) CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35495-35590 confidence: high

“GOD shall raise them all to life” and “hath taken an exact account” of what they have done.

God raises all to life, declares their deeds, and has kept an exact account that they themselves have forgotten.
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The Koran (Al-Qur'an) CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35495-35590 confidence: high

God will raise all to life, declare their deeds, has kept exact account, witnesses all things, knows heaven and earth, and is present with private discourse among three, five, smaller, or larger groups until declaring deeds on the day of resurrection.

The passage explicitly says God shall raise them all to life and will declare what they have done on the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35592-35638 confidence: high

On a certain day God will raise them all, and they will swear to him as they swear now, imagining it will serve them.

The passage says God will raise them all on a certain day, when they again swear falsely before him.
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The Koran (Al-Qur'an) CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35592-35638 confidence: high

Their wealth and children will not avail them; they are inhabitants of hell fire forever; on a certain day God raises them all and they swear to him as before.

The text states that on a certain day God shall raise them all.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14641-14704 confidence: high

Whatever is in heaven and earth belongs to God; he has prescribed mercy to himself and will gather people on the day of resurrection.

The passage states that God will gather people together on the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14641-14704 confidence: high

Whatever is in heaven and earth belongs to God; God has prescribed mercy to himself and will gather people on the day of resurrection; unbelievers destroy their own souls.

God will surely gather people together on the day of resurrection; the note also discusses a term between death and resurrection.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14707-14802 confidence: high

On the day of resurrection all are assembled; those who associated others with God are asked where their imagined companions are; they deny idolatry, and the imagined deities flee or prove unreal according to the note.

The passage names the day of resurrection, discusses denial that the dead will be raised, and portrays rejecters standing before their Lord.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14707-14802 confidence: high

On the day of resurrection all are assembled, and those who associated others with God are asked where their imagined companions are.

The passage describes assembly on the day of resurrection, questioning of idolaters, exposure of false companions, being set before the Lord, acknowledgment of truth, punishment, hellfire, and burdens carried at the sudden hour.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14804-14902 confidence: high

“GOD will raise the dead; then unto him shall they return.”

God raises the dead, all return to him, and the note extends restoration at resurrection to animals for judgment.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14804-14902 confidence: high

“He will give a favorable answer unto those only who shall hearken with attention: and GOD will raise the dead; then unto him shall they return.”

The passage states that God raises the dead, that all return to him, and repeatedly invokes punishment and the hour of resurrection.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14804-14902 confidence: medium

“There is no kind of beast on earth, nor fowl which flieth with its wings, but the same is a people like unto you”; nothing is omitted from the book of decrees, and they return to their Lord.

Beasts and birds are called peoples like humans and said to return to their Lord; the note explains animal restoration for judgment.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14963-15045 confidence: medium

The passage commands resignation to the Lord of all creatures, observance of prayer times, fear of God, and says people will be assembled before him.

People are to fear God before whom they will be assembled, and God's kingdom is named for the day when the trumpet is sounded.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14963-15045 confidence: medium

God causes sleep by night, knows what people merit by day, awakens them so their fixed life term is fulfilled, and then they return to him to be told what they wrought.

People are said to return to God after the appointed term, and the passage says God is the one before whom they will be assembled on the day of the trumpet.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15208-15287 confidence: medium

God causes grain and the date-stone to put forth and brings living from dead and dead from living.

The passage states that God brings the living from the dead and the dead from the living, alongside seed growth.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15289-15383 confidence: medium

"though we had sent down angels unto them, and the dead had spoken unto them ... they would not have believed, unless GOD had so pleased"

The passage mentions the dead speaking, and the note explains a demand to raise dead fathers so they could discourse with the opponents.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15386-15454 confidence: medium

A person “dead” is “restored unto life” and given “a light” to walk among men, contrasted with one whose similitude is darkness from which he will not come forth.

The passage explicitly describes one who has been dead, restored to life, and given light to walk among men, contrasted with one trapped in darkness.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15386-15454 confidence: medium

“Shall he who hath been dead, and whom we have restored unto life ... ordained a light ... be as he whose similitude is in darkness?”

The passage speaks of one who had been dead and whom God restored to life, and a note identifies the appointed term in the judgment scene as the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15718-15805 confidence: high

Adam and his wife confess injustice and ask mercy; God tells them to get down to earth, where they will live, die, and be raised, and then addresses the children of Adam about apparel and the clothing of piety.

The passage says that on earth they will live and die, and from the earth they will be taken forth at the resurrection.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15718-15805 confidence: high

"Therein shall ye live, and therein shall ye die, and from thence shall ye be taken forth at the resurrection."

God says that on earth they shall live and die and from earth be taken forth at the resurrection.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15807-15884 confidence: high

Commentators suppose the devil's reprieve is not fully granted and that he will die with other creatures at the second sound of the trumpet.

The passage says humans were produced by God and shall return to him, mentions the day of resurrection, and the notes mention death at the second trumpet sound.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15807-15884 confidence: high

The passage rejects claims that God commands filthy actions, commands justice, prayer, and sincere religion, says humans return to God, and describes some as directed and others as led into error by devils.

The passage says humans return to God as first produced, mentions the day of resurrection, distinguishes those guided from rejecters, and places rejecters in hell fire.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15886-15961 confidence: high

"God shall say unto them at the resurrection, Enter ye with the nations which have preceded you, of genii and of men, into hell fire; so often as one nation shall enter, it shall curse its sister"

The passage explicitly places the scene at the resurrection and describes God assigning hell or paradise according to conduct and belief.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15886-15961 confidence: high

God says at the resurrection to enter with earlier nations of genii and men into hell fire; each nation curses its sister.

The passage explicitly locates God's command at the resurrection and divides figures between hell punishment and paradise reward.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15964-16056 confidence: high

The passage commands humble prayer and avoidance of corruption; God sends winds before mercy until rain-clouds are driven to dead country, water descends, fruits spring forth, and this is likened to bringing the dead from graves.

Rain revives a dead country and produces fruit; the passage explicitly says that thus the dead will be brought forth from their graves.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15964-16056 confidence: high

God sends winds and rain-clouds to a dead country; water descends, fruits spring forth, and this is compared to bringing the dead from graves. Good and bad land are contrasted by their fruitfulness.

Water descends on a dead country, fruits spring forth, and the passage explicitly states that this is how the dead will be brought from their graves.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16855-16924 confidence: high

The Lord draws forth the posterity of the sons of Adam and asks whether he is their Lord; they answer that they bear witness, so they cannot claim ignorance at resurrection.

Adam's descendants are drawn forth to testify that God is their Lord, preventing claims of ignorance at resurrection.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16926-17021 confidence: medium

Commentary says God stroked Adam's back, extracted all posterity from his loins until resurrection, assembled them as small ants with understanding before angels, received their confession of dependence, and returned them to Adam's loins; it identifies this with pre-existence.

The Last Hour's fixed time is known only to God and will come suddenly; the commentary on Adam's posterity also frames the horizon as lasting until resurrection.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17338-17403 confidence: medium

A note says some infidels demanded that Mohammed raise Kosai, one of his ancestors, to life as a witness to the truth of his mission, but that this would have been in vain.

The note says opponents asked Mohammed to raise the ancestor Kosai to life as a witness to his mission.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17338-17403 confidence: medium

A note says some infidels demanded that Mohammed raise Kosai, an ancestor, to life to testify to the truth of his mission, but that this would have been in vain.

A note states that infidels demanded Mohammed raise his ancestor Kosai to life to testify to Mohammed's mission.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19369-19466 confidence: high

The passage states that people will be raised after death; unbelievers call this manifest sorcery, and delayed punishment is said to come on an unavoidable day that will encompass scoffers.

The preacher says people will be raised after death, while unbelievers call the claim manifest sorcery.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19369-19466 confidence: high

"Ye shall surely be raised again, after death"; unbelievers answer, "This is nothing but manifest sorcery."

The passage explicitly announces that people shall be raised again after death and presents unbelievers as denying it.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19469-19571 confidence: high

Those choosing the present life receive recompense there, but in the next life have no reward except hell fire; their works perish and are vain.

The passage describes judgment before the Lord, witnesses, hell fire for unbelief, paradise for believers, and Noah's statement that believers will meet their Lord at the resurrection.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19743-19816 confidence: medium

When the divine sentence comes, Hud and the believers with him are delivered by mercy from grievous punishment; Ad are described as rejecting signs, disobeying messengers, and being followed by a curse in this world and on the day of resurrection.

Ad are said to be followed by a curse in this world and by the same on the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19918-20001 confidence: high

Moses was sent with signs to Pharaoh and his princes; they followed Pharaoh, who will lead them into hell fire on the day of resurrection and is followed by a curse.

Pharaoh will precede his followers on the day of resurrection and lead them into hell fire.
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The Koran (Al-Qur'an) CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20907-20995 confidence: high

The infidels question restoration after being reduced to dust; those who do not believe in their Lord are said to have collars on their necks and to abide in hell fire forever.

The passage explicitly reports unbelievers asking whether they will be restored as a new creature after being reduced to dust.
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The Koran (Al-Qur'an) CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20907-20995 confidence: high

Unbelievers deny resurrection, asking whether they will be restored after becoming dust; they are described as having collars on their necks and as inhabitants of hell fire forever.

Unbelievers ask whether, after being reduced to dust, they will be restored as a new creature.
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The Koran (Al-Qur'an) CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20997-21074 confidence: high

God gives provision abundantly or sparingly; infidels demand a sign; God leads into error whom he pleases and guides repentant believers, whose hearts rest in the meditation of God and who receive blessedness and a happy resurrection.

Believers who do right are promised blessedness and a happy resurrection.
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The Koran (Al-Qur'an) CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20997-21074 confidence: high

"those who believe, and whose hearts rest securely in the meditation of GOD" and "shall enjoy blessedness, and partake of a happy resurrection"

Believers who do what is right are said to enjoy blessedness and partake of a happy resurrection.
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The Koran (Al-Qur'an) CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21077-21165 confidence: low

“mountains should be removed,” “the earth cleaved in sunder,” and “the dead be caused to speak”; the matter belongs wholly to God.

The passage names the dead being caused to speak as a hypothetical sign; the note explains this as a request to raise ancestors to witness.
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The Koran (Al-Qur'an) CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21077-21165 confidence: low

A hypothetical Koran could remove mountains, cleave the earth, or cause the dead to speak, but the matter belongs wholly to God and guidance depends on God's will.

The passage includes the hypothetical possibility that the dead could be caused to speak by a revealed Koran, while saying the matter belongs to God.
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The Koran (Al-Qur'an) CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21184-21281 confidence: high

All come forth into God's presence at the last day; weak followers ask arrogant persons to avert part of divine vengeance, and the arrogant answer that there is no escape.

All come forth into God's presence at the last day, where weak followers and arrogant leaders speak about divine vengeance and lack of escape.
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The Koran (Al-Qur'an) CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21375-21468 confidence: high

God will keep his promise to assist his apostles; the day will come when earth and heavens are changed and people come forth from their graves before the only, mighty God.

The passage states that people will come forth from their graves to appear before God.
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The Koran (Al-Qur'an) CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21375-21468 confidence: high

The earth and heavens are changed, people come forth from graves before God, the wicked are fettered and covered with fire, and God rewards every soul and swiftly takes account.

The passage states that people come forth from their graves to appear before the one mighty God.
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The Koran (Al-Qur'an) CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21470-21482 confidence: high

The note explains a phrase as meaning either not tasting death and continuing forever in this world, or not being raised to judgment after death.

The note explicitly mentions being raised to judgment after death as one possible interpretation.
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The Koran (Al-Qur'an) CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21470-21482 confidence: high

A note explains possible meanings: not tasting death and continuing in the world forever, or not being raised after death to judgment.

The note explicitly mentions being raised after death to judgment.
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The Koran (Al-Qur'an) CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21485-21588 confidence: high

God holds storehouses, distributes by measure, sends winds and water from heaven for drinking, gives life and death, and will gather people at the last day.

The passage refers to the day of resurrection, the appointed time, and the last-day gathering by the Lord.
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The Koran (Al-Qur'an) CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21485-21588 confidence: high

God gives life and death, is heir of all things, knows those who go before and those who stay behind, and will gather them at the last day.

The passage mentions the last day, the day of resurrection, and the gathering of people by the Lord.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24464-24562 confidence: high

God spreads the earth, makes paths, sends rain, produces vegetation, feeds humans and cattle, creates from ground, returns humans to it, and brings them forth again.

The passage states that humans are created from the ground, returned to it, and brought forth another time.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24464-24562 confidence: high

Pharaoh asks about former generations; Moses says the knowledge is with his Lord in the book of decrees. The passage describes God spreading the earth, making paths, sending rain and vegetables, and returning people to the ground before bringing them forth again.

The passage states that humans are created from the ground, return to it, and are brought forth from it another time.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24565-24635 confidence: high

The passage states that criminals appearing before the Lord on the day of judgment receive hell and neither die nor live there, while righteous believers receive high happiness in perpetual gardens watered by rivers.

The passage describes appearing before the Lord on the day of judgment and contrasts hell for criminals with gardens for righteous believers.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24638-24735 confidence: high

Mohammed is told that former relations and an admonition have been recited; whoever turns aside will carry a load of guilt on the day of resurrection as a grievous burden.

Those who turn aside are said to carry a load of guilt on the day of resurrection and remain under it as a grievous burden.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24638-24735 confidence: high

The text says past events are recited to Mohammed as admonition; whoever turns aside will carry a load of guilt and a grievous burden on the day of resurrection.

Those who turn aside from the admonition carry a load of guilt on the day of resurrection and face a grievous burden.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24638-24735 confidence: high

On the day of resurrection the trumpet is sounded, the wicked are gathered with grey eyes, and they speak quietly about having tarried only ten days or one day.

On the day of resurrection the trumpet is sounded and the wicked are gathered.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24737-24829 confidence: high

God commands all to get down, says they will be enemies to one another, promises future direction, and states that followers will not err while those turning aside will live miserably and be raised blind on the day of resurrection.

Those who turn aside from divine admonition are said to lead a miserable life and be brought before God blind on the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24737-24829 confidence: high

On that day, intercession benefits only the one to whom the Merciful grants permission and whose speech is acceptable to him.

The passage links the day of intercession, divine permission, humility before God, punishment of iniquity, protection of righteous believers, and resurrection consequences.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24832-24882 confidence: high

If people had been destroyed by judgment before revelation, they would have complained at the resurrection that no apostle had been sent so they could follow the signs before humiliation.

The passage imagines a complaint at the resurrection if people had been destroyed before receiving an apostle and signs.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24832-24882 confidence: high

If they had been destroyed by judgment before revelation, they would have said at the resurrection that no apostle had been sent so they could follow God’s signs before humiliation.

The passage explicitly mentions speech at the resurrection and says that the audience will know hereafter who followed the even way and was rightly directed.
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The Koran (Al-Qur'an) CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32401-32508 confidence: medium

The skins answer that God caused them to speak, God gives speech to all things, created people the first time, and to him they are returned.

The passage says God created people the first time and that to him they are returned, within a scene of afterlife judgment.
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The Koran (Al-Qur'an) CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32511-32573 confidence: high

Waste land is stirred and ferments when rain is sent down; the one who quickens earth will surely quicken the dead.

The text explicitly says that the one who quickens the earth will surely quicken the dead and names the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32511-32573 confidence: high

Waste land is stirred and ferments when rain is sent down; the one who quickens earth will surely quicken the dead.

Waste land stirred by descending rain is presented as a sign supporting the future quickening of the dead.
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The Koran (Al-Qur'an) CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32511-32573 confidence: high

Waste land becomes stirred when rain is sent down; the passage states that the one who quickens the earth will also quicken the dead.

Waste land revived by rain is explicitly connected to the claim that the one who quickens earth will quicken the dead.
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The Koran (Al-Qur'an) CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32576-32633 confidence: high

Man asks for good, despairs under evil, claims mercy after affliction as deserved, doubts the hour, expects an excellent condition before the Lord, but unbelievers will be told their deeds and made to taste severe punishment.

The passage explicitly refers to the meeting with the Lord at the resurrection and to being brought before the Lord.
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The Koran (Al-Qur'an) CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32576-32633 confidence: high

God reserves knowledge of the hour and knows fruit, conception, and delivery; on the day of calling, ascribed companions are sought, idols withdraw, and there is no escape.

The passage explicitly mentions doubt about meeting the Lord at the resurrection and also depicts a judgment-day calling.
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The Koran (Al-Qur'an) CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32636-32735 confidence: medium

God is the only true patron, quickens the dead, and decides matters of disagreement.

God is described as the true patron who quickens the dead.
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The Koran (Al-Qur'an) CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32636-32735 confidence: high

God is called the only true patron, the one who quickens the dead, and the one to whom all disputed matters are referred for decision.

God is said to quicken the dead, and all are said to be assembled by God at the last day and to return to him.
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The Koran (Al-Qur'an) CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32737-32811 confidence: medium

The creation of heaven, earth, and living creatures is a sign; God can gather them before his tribunal whenever he pleases.

God is described as able to gather living creatures before his tribunal whenever he pleases.
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The Koran (Al-Qur'an) CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32814-32849 confidence: high

True believers say the losers are those who lost their souls and families on the day of resurrection, and the ungodly continue in eternal torment.

The believers identify loss on the day of resurrection, and the passage links that day to torment and judgment.
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The Koran (Al-Qur'an) CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32814-32849 confidence: high

True believers say the losers are those who lost their souls and families on the day of resurrection, and the ungodly continue in eternal torment.

The day of resurrection is named, and the ungodly are described as undergoing eternal torment after losing souls and families.
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The Koran (Al-Qur'an) CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32852-32936 confidence: high

God sends “rain from heaven by measure,” quickens “a dead country,” and “so shall ye be brought forth from your graves.”

Measured rain revives a dead country, and the passage explicitly says people shall likewise be brought forth from graves.
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The Koran (Al-Qur'an) CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32852-32936 confidence: high

The passage says the mighty, wise God created the heavens and earth, spread the earth as a bed, made paths, and sent measured rain from heaven to quicken a dead country; it adds that people will be brought forth from graves.

Measured rain quickens a dead country, and the passage immediately states that people will be brought forth from graves.
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The Koran (Al-Qur'an) CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33035-33129 confidence: medium

The note says Jesus will descend before the resurrection, possibly near Damascus or Afik, carry a lance, kill Antichrist at Ludd or Lydda, arrive at Jerusalem at morning prayer, break down the cross, and destroy churches.

A note says Jesus will descend on earth before the resurrection and defeat Antichrist.
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The Koran (Al-Qur'an) CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33210-33306 confidence: medium

The Meccans deny resurrection after first death and demand their forefathers; the text asks whether they are better than the people of Tobba and earlier peoples destroyed for wickedness, and says creation was made in truth.

The Meccans deny being raised after first death, while the broader passage moves to the appointed day and afterlife outcomes.
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The Koran (Al-Qur'an) CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33210-33306 confidence: high

The Meccans say their end is only natural death, deny being raised again, and demand that their forefathers be brought back to life if the speakers are truthful.

The Meccans deny being raised after natural death and demand the return of forefathers; the passage proceeds to an appointed day of separation.
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The Koran (Al-Qur'an) CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33210-33306 confidence: high

The pious are lodged securely among gardens and fountains, clothed in fine silk and satin, seated facing one another, espoused to fair damsels, given fruits, spared death after the first death, and delivered from hell.

The pious receive secure garden lodging, rich clothing, companionship, fruits, no death after the first death, and deliverance from hell.
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The Koran (Al-Qur'an) CHAPTER XLIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33309-33405 confidence: high

The children of Israel are given law, wisdom, prophecy, good things, and ordinances; after later variance, God will decide their controversy on resurrection day.

The passage rejects denial of another life, answers a challenge to bring dead fathers to life, and says God gives life, causes death, and will assemble people on the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER XLIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33309-33405 confidence: high

Deniers say there is only present life and time destroys them; they ask for dead fathers to be brought to life; the answer states God gives life, causes death, and will assemble people at resurrection.

The passage answers denial of the afterlife by saying God gives life, causes death, and will assemble people on the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER XLV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33436-33526 confidence: high

Those invoked besides God cannot answer until the day of resurrection and do not regard the calls made to them.

The idols are said not to answer until the day of resurrection, and people are described as gathered together to judgment.
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The Koran (Al-Qur'an) CHAPTER XLV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33436-33526 confidence: high

Idols invoked besides God are challenged as creators, are said unable to answer until resurrection, and will become enemies who deny worship when people are gathered to judgment.

The passage names the day of resurrection and describes people gathered together to judgment.
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The Koran (Al-Qur'an) CHAPTER XLV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33529-33618 confidence: high

A son says to his parents, in effect, that resurrection from the grave after many generations is unbelievable and calls it ancient fables; the parents ask God's help and urge him to believe God's promise.

The passage stages a denial of being taken from the grave and later explicitly states that God is able to raise the dead to life.
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The Koran (Al-Qur'an) CHAPTER XLV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33529-33618 confidence: high

A speaker rejects his parents' promise that he will be brought from the grave and restored to life; the parents urge belief in God's true promise.

A speaker denies being taken from the grave and restored to life, while later the passage affirms that the creator of heavens and earth can raise the dead.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21763-21861 confidence: high

God creates the heavens and earth, and creates man from seed; man is described as a disputer against resurrection.

Man is described as disputing resurrection, unbelievers reject the life to come, and the day of resurrection is named as the time of burden-bearing.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21763-21861 confidence: high

God creates the heavens and the earth, and creates man from seed; man is described as a disputer against resurrection.

Man is described as disputing resurrection; idols do not know when they shall be raised; unbelievers reject the life to come; misleaders bear burdens on the day of resurrection; a note describes a rotten-bone challenge to restoration of life.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21863-21948 confidence: high

On the day of resurrection God covers unbelievers with shame; angels cause the unjust to die, reject their denial of evil, and the unjust are told to enter the gates of hell forever.

The passage refers to the day of resurrection and directly affirms that God will raise the dead.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21863-21948 confidence: high

"on the day of resurrection he will cover them with shame"; angels tell the unjust to "enter the gates of hell."

The passage names the day of resurrection, shame on unbelievers, divine judgment falling on scoffers, and the promise that God will raise the dead.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21951-22019 confidence: high

God will raise people to show the truth concerning their disagreements and so unbelievers know they are liars.

The passage states that God will raise them so the truth about their disagreements is clearly shown and unbelievers know they were liars.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21951-22019 confidence: high

“He will raise them” to show the truth concerning disagreement and so unbelievers know they are liars.

The passage says God will raise them to show the truth concerning their disagreement and expose unbelievers as liars.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22022-22106 confidence: high

“GOD sendeth down water from heaven, and causeth the earth to revive after it hath been dead,” presented as “a sign of the resurrection.”

The passage explicitly states that God sends water from heaven, revives dead earth, and that this is a sign of resurrection.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22022-22106 confidence: high

God sends water from heaven and revives dead earth; the passage calls this a sign of resurrection.

Water from heaven revives earth after it has been dead, and the passage explicitly calls this a sign of resurrection.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22191-22273 confidence: high

The hearers are told not to be like a woman who untwists what she has spun strongly, using oaths deceitfully; God will manifest disputed matters on the day of resurrection.

The passage refers to the day of resurrection when God will make manifest matters about which people disagree.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22191-22273 confidence: high

Infidels who turn others from God's way receive added punishment; God raises a witness in every nation and brings Mohammed as witness; the Koran is sent as explanation, direction, mercy, and good tidings.

The passage describes added punishment, witnesses raised in every nation, Mohammed as witness, future manifestation at resurrection, account for deeds, punishment in the life to come, and reward for perseverance.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22430-22511 confidence: high

A day is described when every soul pleads for itself and is repaid for what it has done without injustice.

Every soul is described as pleading for itself and being repaid justly; God also judges disputes on the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22430-22511 confidence: high

“thy LORD will surely judge between them, on the day of resurrection” concerning Sabbath differences.

The passage explicitly mentions the day of resurrection as the time when the Lord judges between disputants.
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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 22594-22671 confidence: high

Every person’s fate is bound about the neck; on the day of resurrection an open book of recorded actions is produced, and angels tell the person to read it as self-accounting.

The passage explicitly describes the day of resurrection and the production of an open book recording each person’s actions.
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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 22594-22671 confidence: high

“The fate of every man have we bound about his neck” and on resurrection a book of recorded actions is produced; angels say, “Read thy book.”

On the day of resurrection, each person receives an open book of recorded actions, and the soul itself accounts against the person.
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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 22770-22861 confidence: high

The ungodly call the addressee a madman and ask whether, after becoming bones and dust, they will be raised as a new creature.

Objectors ask about being raised after becoming bones and dust, and the answer states that the first creator restores life and calls people from sepulchres.
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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 22770-22861 confidence: high

The ungodly privately say that the followers follow only a madman, and they ask whether they will be raised as a new creature after becoming bones and dust.

Opponents ask about being raised after becoming bones and dust, and the answer says the first creator will restore life and call people from sepulchres.
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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 22863-22955 confidence: high

Commentary says the dead will immediately rise at God's call, shake dust from their heads, and praise God.

A note describes the dead rising at God's call, and the passage refers to the day of resurrection.
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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 22863-22955 confidence: high

Commentary says the dead rise at God's call, shake dust from their heads, and praise God.

The note describes the dead rising at God's call, and the Eblis episode refers to respite until the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23058-23140 confidence: high

The punishment is for disbelief in signs and denial that bones and dust can be raised; the passage argues that the creator of heavens and earth can create bodies like the present ones.

The passage addresses disbelief that bones and dust can be raised as new creatures and answers with God's power to create bodies.
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The Koran (Al-Qur'an) CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23058-23140 confidence: high

The punishment is said to follow disbelief in signs and denial that bones and dust can be raised as new creatures; the passage argues that the creator of heaven and earth can create other bodies and has fixed a term.

Deniers ask whether they will be raised as new creatures after becoming bones and dust, and the passage replies that the creator can create other bodies.
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The Koran (Al-Qur'an) CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23058-23140 confidence: high

The passage says God directs or causes error and will gather the erring on the day of resurrection creeping on their faces, blind, dumb, and deaf, with hell as their abode and its fire rekindled when extinguished.

The passage describes the erring gathered on the day of resurrection, crawling on their faces and deprived of faculties, with hellfire rekindled for punishment.
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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 23142-23202 confidence: high

After Pharaoh’s destruction, the children of Israel are told to dwell in the land, and the promise of the next life will bring both groups to judgment.

The passage announces that, when the promise of the next life is fulfilled, both groups will be brought to judgment.
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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 23142-23202 confidence: medium

A note explains renewed force to hellfire by giving new bodies to the damned; another note glosses the term as life or resurrection.

A note explains renewed bodies or life/resurrection so that flames continue against the damned.
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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 23142-23202 confidence: medium

A note explains that when fire abates after consuming the damned, new bodies are given and the flames gain fresh vigour.

The passage refers to the promise of the next life and future judgment, while a note explains renewed bodies and renewed flames for the damned.
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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 23300-23386 confidence: high

Their people are made aware of what happened so they may know God's promise is true and the last hour is certain; people dispute and propose a building or chapel over them.

The discovery of the sleepers is said to show that God's promise is true and that there is no doubt of the last hour.
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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 23300-23386 confidence: high

God awakens the sleepers; they ask how long they have tarried, estimate a day or part of a day, say the Lord knows best, and send one member with money to the city for food and provision while acting discreetly.

The sleepers are awakened after a long stay in the cave, and the event is explicitly linked to knowing that God's promise is true and that there is no doubt of the last hour.
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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 23388-23472 confidence: high

The long sleep of the young men and their waking after many years are described as representing those who die and are afterwards raised to life.

The passage explicitly states that the young men's long sleep and waking represents those who die and are afterwards raised to life.
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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 23388-23472 confidence: high

"The long sleep of these young men, and their waking after so many years" is described as representing those who die and are raised to life.

The note explicitly frames the long sleep and waking of the young men as representing death followed by being raised to life.
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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 23388-23472 confidence: medium

A young man sent into the city uses an old coin of Decianus, is taken before a Christian prince, returns with others to the cave, and the sleepers later fall asleep again and die; the prince buries them and builds a chapel over them.

The sleepers are associated with a cave, a return after an old coin reveals elapsed time, and later death and burial in the same 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 23474-23556 confidence: high

On a certain day the mountains pass away, the earth appears plain and even, and all mankind is gathered with none left behind.

Mankind is gathered before the Lord after cosmic alteration, and a book recording every action is produced; the wicked fear its contents and divine justice is affirmed.
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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 23474-23556 confidence: high

"We will cause the mountains to pass away"; the earth appears plain and even, and mankind is gathered with no one left behind.

The mountains pass away, earth is leveled, all mankind is gathered before the Lord, and each receives or confronts a book of recorded actions while divine justice is affirmed.
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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

The note says Moses forgot to inquire and Joshua forgot to tell; it reports that the roasted fish leaped from the basket into the sea, and that water from the fountain of life restored it to life.

The notes report a tradition that water from the fountain of life restored the fish to life after it had been roasted.
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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 recounts commentators' story that God told Moses of al Khedr, a servant more knowing than Moses, and directed Moses to a rock where the two seas met, taking a fish in a basket as the sign of the place.

A note reports that water from the fountain of life restored the roasted fish to life, after which the fish entered the sea; the fish marks the location connected with Moses' search.
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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 23810-23866 confidence: high

On that day some press like waves on others; the trumpet is sounded; they are gathered together; hell is set before unbelievers.

The passage describes a trumpet sounding and a collective gathering, and commentary connects the tumult with resurrection.
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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 23810-23866 confidence: high

On that day some press “like waves on others”; the trumpet is sounded and they are gathered “in a body together.”

A trumpet is sounded and beings are gathered together; the note connects the tumult either with Gog and Magog's irruption or with the resurrection assembly of creatures.
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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 23810-23866 confidence: high

Hell is set before unbelievers, whose eyes and hearing are veiled; hell is prepared as the abode of infidels who take protectors besides God.

Unbelievers receive hell and no weight at resurrection, while believers who do good works receive gardens of paradise forever.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 confidence: medium

John is told to receive the book of the law, receives wisdom as a child, and is described as merciful, pure, devout, dutiful to his parents, not rebellious, and under peace at birth, death, and being raised to life.

John is blessed with peace on the day he is born, the day he dies, and the day he is raised to life.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 confidence: medium

John is described as receiving mercy and purity, being devout and dutiful to his parents, not proud or rebellious; peace is on him at birth, death, and when raised to life.

The passage pronounces peace on John on the day he is born, the day he dies, and the day he is raised to life.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23960-24044 confidence: medium

The child says he is God’s servant, has received the gospel, is appointed a prophet, is commanded to pray and give alms, is dutiful to his mother, and will have peace at birth, death, and being raised to life.

The child’s speech includes peace on the day he will be raised to life.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23960-24044 confidence: medium

Jesus speaks of peace on his birth, death, and being raised to life; the passage identifies him as Jesus son of Mary and says God should not have a son and creates by saying Be.

Jesus speaks of the day he will be raised to life, and the passage also says all creatures return to God.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24046-24144 confidence: medium

Edris is remembered as a just person and prophet, and God exalts him to a high place.

Edris is exalted to a high place; a note reports that some say he died, was restored to life, and was taken into heaven or paradise.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24146-24213 confidence: high

Man asks whether, after death, he will be brought alive from the grave; the response asks whether man remembers being created before, when he was nothing.

Man asks whether he will be brought alive from the grave after death, and the answer appeals to prior creation from nothing.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24146-24213 confidence: high

“After I shall have been dead, shall I really be brought forth alive from the grave?”

Man asks whether he will be brought forth alive after death, and the reply appeals to divine creation from nothing.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24216-24303 confidence: high

"we will assemble the pious before the Merciful in an honourable manner" and "drive the wicked into hell, as cattle are driven to water"

The passage describes resurrection-day assembly, the pious presented honorably, the wicked driven to hell, and all coming to the Merciful without helpers or followers.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24216-24303 confidence: high

Manifest signs are read; infidels compare their party with believers; earlier wealthy generations were destroyed; those in error receive respite until punishment or the last hour; enduring good works are better than possessions.

The passage repeatedly warns of punishment, the last hour, resurrection, hell, recorded speech, and appearing before God without helpers.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24981-25067 confidence: high

No one before the addressed prophet has been granted eternal worldly permanence; every soul tastes death, is tested with evil and good, and returns to God.

Every soul is said to taste death, undergo testing through evil and good, and return to God; the day of resurrection is later named.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24981-25067 confidence: high

Just balances are appointed for the day of resurrection; no soul is injured; even a mustard-seed-weight action is produced publicly, with sufficient accountants.

The day of resurrection features just balances, public production of even mustard-seed-weight deeds, and sufficient accountants.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25309-25406 confidence: high

On that day the heavens are rolled up like a book of deeds, and creation is reproduced at the resurrection as a divine promise.

The heavens are rolled up like a book, and creation is reproduced at the resurrection according to divine promise.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25309-25406 confidence: high

On that day God rolls up the heavens as al Sijil rolls up the book of recorded actions; as the first creature was made from nothing, creation will be reproduced at the resurrection.

The heavens are rolled up like a book, and creation is reproduced at the resurrection after being first made out of nothing.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25408-25434 confidence: high

The note says the relevant time is until the resurrection and that one sign of its approach will be the eruption of those barbarians.

The passage explicitly mentions the resurrection and the eruption of Gog and Magog as a sign of its approach.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25408-25434 confidence: high

A note glosses the time as until the resurrection and states that one sign of its approach will be the eruption of Gog and Magog, described as barbarians.

The note explicitly refers to the resurrection and identifies the eruption of Gog and Magog as a sign of its approach.
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The Koran (Al-Qur'an) CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25437-25520 confidence: high

Humans are created from dust, seed, coagulated blood, and flesh; placed in wombs until delivery; brought forth as infants; then reach strength, die young, or reach decrepit age.

The passage explicitly states that God raises the dead and will raise those in graves, using human formation and revived earth as supporting signs.
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The Koran (Al-Qur'an) CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25437-25520 confidence: high

The passage says these signs show God is truth, raises the dead, that the judgment hour will come, and that God will raise those in graves.

The passage explicitly states that God raises the dead, that the hour of judgment will come, and that God will raise those in graves.
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The Koran (Al-Qur'an) CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25437-25520 confidence: medium

Dry barren earth, when rain is sent down upon it, moves, swells, and produces luxuriant vegetation.

Dry barren earth revived by rain and vegetation is immediately used to support the assertion that God raises the dead.
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The Koran (Al-Qur'an) CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25815-25887 confidence: high

God gives life, causes death, raises people again at resurrection, knows deeds and all in heaven and earth, judges disputes on the day of resurrection, and has this written in the book of decrees.

The passage explicitly states that God gives life, causes death, and afterwards raises people to life again at the resurrection.
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The Koran (Al-Qur'an) CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25815-25887 confidence: high

God gives life, causes death, and raises people again at the resurrection; man is described as ungrateful.

God gives life, causes death, and raises humans again at the resurrection.
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The Koran (Al-Qur'an) CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28917-28982 confidence: high

God produceth creatures, and will hereafter restore them to life: then shall ye return unto him.

The passage directly states that God will restore creatures to life, that people will return to him, and that they will be brought forth from graves.
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The Koran (Al-Qur'an) CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28917-28982 confidence: high

"God produceth creatures, and will hereafter restore them to life: then shall ye return unto him."

God is said to restore creatures to life, bring people from graves, and receive their return.
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The Koran (Al-Qur'an) CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28917-28982 confidence: high

God brings the living out of the dead and the dead out of the living, quickens dead earth, and in like manner people are brought from graves; humans are created from dust and spread over the earth.

The passage states that God brings the living out of the dead and the dead out of the living, quickens dead earth, and analogizes this to emergence from graves.
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The Koran (Al-Qur'an) CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28985-29042 confidence: high

Heaven and earth stand firm at command; when God calls people "out of the earth at one summons," they will come forth.

People will be called out of the earth at one summons and come forth; God restores a creature to life.
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The Koran (Al-Qur'an) CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28985-29042 confidence: high

Heaven and earth stand firm by command; when called out of the earth at one summons, the addressed people come forth.

The passage says that when God calls people out of the earth at one summons, they come forth, and that God restores creatures to life.
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The Koran (Al-Qur'an) CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29045-29132 confidence: high

God created, provides food, will cause death, and will raise people again to life; false gods cannot do the least of these things.

The passage repeatedly states that God will raise people after death and links the revival of dead earth to the raising of the dead.
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The Koran (Al-Qur'an) CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29045-29132 confidence: high

God sends winds with tidings of rain, ships sail at his command, clouds are raised and spread, rain issues from them, people rejoice after despair, and the revived earth after death shows that God will raise the dead.

Winds, clouds, and rain revive the earth after its death, and this natural renewal is explicitly connected to raising the dead.
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The Koran (Al-Qur'an) CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29045-29132 confidence: high

God created humans, provided food, will cause death, and will raise them again; false gods cannot do the least of these things.

God is said to raise humans again to life, the revived earth is explicitly connected with raising the dead, and the day of resurrection is named.
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The Koran (Al-Qur'an) CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29045-29132 confidence: high

God sends winds and clouds and rain; people rejoice after despair; “how he quickeneth the earth, after its state of death: verily the same will raise the dead.”

Rain from clouds brings joy after despair and quickens earth after its state of death; the passage uses this as evidence for resurrection.
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The Koran (Al-Qur'an) CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27602-27686 confidence: high

The Koran is described as signs, guidance, and good tidings for true believers who pray, give alms, and believe in the life to come; those who do not believe in the life to come are warned of being raised again, punished, and losing in the world to come.

The passage contrasts believers who receive guidance and good tidings with unbelievers who will be raised again and face punishment and loss.
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The Koran (Al-Qur'an) CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27921-28007 confidence: high

God produces a creature, restores it to life after death, and gives food from heaven and earth.

God is described as producing a creature and restoring it to life after death, and unbelievers dispute being brought forth from the grave.
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The Koran (Al-Qur'an) CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27921-28007 confidence: high

The Lord will decide controversy by a definitive sentence; the addressee is told to trust God.

God will decide controversy by a definitive sentence, a beast will appear when the sentence is ready to fall, and deniers from every nation will be assembled on the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27921-28007 confidence: high

God directs dark paths of land and sea, sends winds and clouds as mercy's forerunners, produces creatures, restores the dead to life, and gives food from heaven and earth.

God is said to restore a creature after death; unbelievers question being raised from dust and graves; the passage names the day of resurrection.
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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 28271-28369 confidence: high

Pharaoh's side is made deceitful guides inviting followers to hell fire, pursued by a curse, rejected at resurrection, and the law is given to Moses as enlightenment, direction, and mercy.

The passage repeatedly invokes the day of resurrection, including punishment, rejection, and God's question about imagined partners.
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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 28271-28369 confidence: high

Present-life provisions and pomp are contrasted with what is better and more durable with God; future happiness and resurrection punishment are described, and God asks where the imagined partners are.

The passage contrasts provisions and pomp of present life with what is better and more durable with God, then describes future happiness and resurrection punishment.
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The Koran (Al-Qur'an) CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28542-28629 confidence: high

Man is commanded to show kindness to parents, but not to obey them if they urge association with God without knowledge; all return to God, and righteous believers are introduced into paradise.

The passage repeatedly states that people return to God, will be examined on the day of resurrection, and will face punishment or mercy.
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The Koran (Al-Qur'an) CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28542-28629 confidence: medium

The passage says God produces creatures and restores or reproduces them, punishes and has mercy as he pleases, brings people to judgment, and that no one escapes in earth or heaven.

The passage points to God producing creatures, then restoring them and producing another production.
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The Koran (Al-Qur'an) CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28542-28629 confidence: high

The passage says God produces creatures and restores them, commands travel through the earth to see origination, will reproduce another production, punishes and has mercy, brings people before him at judgment, cannot be escaped in earth or heaven, and has prepared punishment for deniers of signs and resurrection.

The passage says God produces creatures, restores them, reproduces another production, and that deniers of meeting God at the resurrection face punishment.
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The Koran (Al-Qur'an) CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28631-28720 confidence: high

Abraham's people say, "Slay him, or burn him," but God saves him from the fire; Abraham says idols cement affection in this life and that on the day of resurrection the people will deny and curse one another and dwell in hell fire.

Abraham says the idols cement affection in this life, but on the day of resurrection the people will deny and curse one another and dwell in hell fire.
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The Koran (Al-Qur'an) CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28723-28821 confidence: high

Believing servants are told God's earth is spacious; every soul tastes death and returns to God; righteous believers are lodged forever in higher apartments of paradise with rivers beneath.

Every soul tastes death, returns to God, and righteous believers receive eternal lodging in paradise with rivers beneath.
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The Koran (Al-Qur'an) CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28723-28821 confidence: medium

On a certain day punishment will assail from above and below, and God will say to taste the reward of what was wrought.

Every soul is said to taste death and return to God, with paradise described for righteous believers and hell for unbelievers.
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The Koran (Al-Qur'an) CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29252-29335 confidence: high

Creation and resuscitation are said to be like the creation and resuscitation of one soul; God hears and sees.

The passage explicitly mentions creation and resuscitation and compares collective resuscitation to that of one soul.
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The Koran (Al-Qur'an) CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29252-29335 confidence: high

"Your creation and your resuscitation are but as the creation and resuscitation of one soul"

The passage explicitly speaks of creation and resuscitation and compares the resuscitation of many to that of one soul.
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The Koran (Al-Qur'an) CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29338-29435 confidence: high

Deniers question being raised after lying hidden in the earth; the angel of death causes death; people are brought back to their Lord.

Deniers question being raised from the earth; the angel of death causes death; humans are brought back to their Lord.
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The Koran (Al-Qur'an) CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29338-29435 confidence: high

Some ask whether, after lying hidden in the earth, they will be raised as a new creature; the passage says they deny the meeting of their Lord at resurrection.

The passage reports denial of being raised from the earth and affirms return to the Lord after death.
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The Koran (Al-Qur'an) CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29438-29487 confidence: high

The law is delivered to Moses as direction for the children of Israel; teachers are appointed; the Lord will judge on the day of resurrection.

The passage explicitly names the day of resurrection and answers a question about the day of decision when disbelievers will not be respited.
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The Koran (Al-Qur'an) CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29438-29487 confidence: high

The passage says a true believer is not equal to an impious transgressor; believers receive gardens of perpetual abode, while transgressors are confined in hell fire and dragged back when trying to escape.

The passage contrasts believers and transgressors, describes judgment on the day of resurrection, and says disbelievers receive no respite on the day of decision.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30090-30134 confidence: low

Other explanations identify the injury as Karn's accusation or suspicion over Aaron's death; Moses is vindicated by angels bringing Aaron's body to view or by Aaron being raised to life to testify.

One variant says Aaron was raised to life to testify and thereby justify Moses.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30090-30134 confidence: low

The note gives alternative explanations: Karn's accusation of Moses, or suspicion that Moses killed Aaron on Mount Hor; Moses is justified by angels exposing Aaron's body or by Aaron being raised to life to testify.

One variant says Aaron was raised to life to testify and thereby justify Moses.
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The Koran (Al-Qur'an) CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30137-30241 confidence: high

Unbelievers ask whether a man will prophesy that after total dispersion they will be raised as a new creature, and they accuse him of forging a lie or being distracted.

Unbelievers mock the claim that after complete dispersion people will be raised as a new creature, and rejection of the life to come is condemned.
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The Koran (Al-Qur'an) CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30137-30241 confidence: high

Unbelievers ask whether they should be shown a man who prophesies that after total dispersion they will be raised as a new creature, and they say he forged a lie concerning God or is distracted.

Unbelievers explicitly mock the claim that, after total dispersion, they will be raised as a new creature, and the passage frames disbelief in the life to come as error.
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The Koran (Al-Qur'an) CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30481-30579 confidence: high

God sends winds and a cloud to a dead country and thereby quickens the dead earth; "so shall the resurrection be."

God quickens dead earth by winds and cloud, and the passage explicitly says the resurrection shall be so.
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The Koran (Al-Qur'an) CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30481-30579 confidence: high

God sends winds, raises a cloud, drives it to a dead country, and quickens the earth after it has been dead; the passage states that resurrection will be so.

The passage says God revives dead earth by wind and cloud and explicitly connects this to resurrection.
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The Koran (Al-Qur'an) CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32076-32134 confidence: high

At judgment, unbelievers hear a condemning voice, state that God has given them death twice and life twice, confess sins, ask for a way out of the fire, and are told that this followed from their rejection of one God and that judgment belongs to God.

Unbelievers say God gave them death twice and life twice; the note explains this in relation to bodily life, natural death, and resurrection, with an alternate sepulchre-and-resurrection interpretation.
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The Koran (Al-Qur'an) CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32076-32134 confidence: medium

At the day of judgment, infidels hear a voice saying God's hatred toward them is greater than their hatred toward themselves because they were called to faith and did not believe.

The condemned speakers say they were given death twice and life twice; the surrounding judgment scene frames this as post-mortem accountability.
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The Koran (Al-Qur'an) CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32137-32197 confidence: high

On the day of meeting, people “shall come forth out of their graves,” nothing is hidden from God, and the kingdom belongs to God.

The passage says people will come forth out of their graves on the day of meeting.
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The Koran (Al-Qur'an) CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32137-32197 confidence: high

On the day of meeting, people come out of their graves, nothing is hidden from God, and the kingdom belongs to the only almighty God.

The day of meeting includes people coming forth out of their graves before God.
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The Koran (Al-Qur'an) CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32325-32398 confidence: medium

“It is he who giveth life, and causeth to die: and when he decreeth a thing, he only saith unto it, Be, and it is.”

Opponents are said to be assembled before God at the last day, and God is described as giving life and causing death.
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The Koran (Al-Qur'an) CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32325-32398 confidence: medium

The haughty are told to enter hell forever; Mohammed is told to persevere, and the threatened are said to be assembled before God at the last day.

The passage says the threatened people will be assembled before God at the last day.
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The Koran (Al-Qur'an) ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27231-27318 confidence: high

Abraham describes the Lord as the one who created and directs him, gives him food and drink, heals him, causes him to die, restores him to life, and forgives sins on judgment day.

Abraham says the Lord will cause him to die, restore him to life, and forgive sins on the day of judgment; the passage describes the day of resurrection, paradise, and hell.
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The Koran (Al-Qur'an) ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27231-27318 confidence: high

Abraham describes the Lord as the one who created and directs him, gives him food and drink, heals him when sick, causes him to die, restores him to life, and forgives sins on the day of judgment.

Abraham says the Lord causes him to die and afterwards restores him to life, forgives sins on the day of judgment, and prays not to be shamed on the day of resurrection.
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The Koran (Al-Qur'an) ENTITLED, PROHIBITION; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36511-36589 confidence: high

God levels the earth for walking and provision; to him is resurrection; he may cause the earth to swallow people or send an overwhelming whirlwind.

The passage says that unto God shall be the resurrection and that humans sown in the earth shall be gathered to him.
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The Koran (Al-Qur'an) ENTITLED, PROHIBITION; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36511-36589 confidence: high

God levels the earth so people may walk through its regions and eat his provision; resurrection is unto him.

The passage states that resurrection is unto God and that people sown in the earth will be gathered together unto him.
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The Koran (Al-Qur'an) ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31729-31833 confidence: high

Those who lose themselves and their families on the day of resurrection suffer manifest loss; over them are roofs of fire and under them floors of fire, by which God terrifies his servants.

The passage names the day of resurrection, describes loss of souls and families, and depicts punishment with fire above and below.
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The Koran (Al-Qur'an) ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31729-31833 confidence: high

Those who lose their souls and families on the day of resurrection are manifest losers; over them are roofs of fire and under them floors of fire.

The day of resurrection is named, some are manifest losers and destined for hell fire, while those who fear the Lord are promised paradise apartments with rivers beneath.
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The Koran (Al-Qur'an) ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31836-31890 confidence: high

The passage asks about one obliged to screen himself with his face from punishment on the day of resurrection and says the ungodly will be told to taste what they deserved.

The passage describes punishment on the day of resurrection, debate before the Lord after death, hell for unbelievers, and recompense for the righteous.
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The Koran (Al-Qur'an) ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31836-31890 confidence: high

On the day of resurrection a punished person screens himself with his face; the ungodly are told to taste what they deserved; the note explains that chained hands leave only the face to oppose the fire.

The passage describes death followed by debate before the Lord on the day of resurrection, punishment for the ungodly, hell for unbelievers, and reward and expiation for the righteous.
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The Koran (Al-Qur'an) ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31893-31952 confidence: high

God is invoked as creator and knower who judges between servants; unjust persons would ransom themselves from punishment on the day of resurrection, but unforeseen terrors and the evils they earned encompass them.

God will judge between servants, and unjust persons face punishment and terrors on the day of resurrection.
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The Koran (Al-Qur'an) ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31893-31952 confidence: high

The addressed figure is told to say that each side should act according to its state and will later know who receives shaming and lasting punishment.

The passage warns of shaming and lasting punishment, judgment between servants, punishment on the day of resurrection, futile ransom, and terrors facing the unjust.
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The Koran (Al-Qur'an) ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31955-32047 confidence: high

The trumpet is sounded; beings in heaven and earth expire except those God exempts. It is sounded again and they arise and look up.

A trumpet sounds, beings expire, a second sounding occurs, and they arise and look up.
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The Koran (Al-Qur'an) ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31955-32047 confidence: high

The trumpet sounds; beings in heaven and earth expire except those God exempts. It sounds again, and they arise and look up.

Two trumpet soundings mark the death of beings and their subsequent arising and looking up.
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The Koran (Al-Qur'an) ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32049-32073 confidence: medium

Al Beidwi identifies the blast as the first and supposes two blasts only, while others suppose three.

The passage centers on trumpet blasts, possible exemptions, and the death of all souls, including angels, in an end-time context.
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The Koran (Al-Qur'an) ENTITLED, THE HYPOCRITES; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXIV / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36178-36249 confidence: high

Unbelievers imagine they will not be raised again; the prophet is told to say that they will surely be raised and told what they have wrought.

The passage says unbelievers will be raised again and told what they have done, and that God will assemble people on a final day.
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The Koran (Al-Qur'an) ENTITLED, THE HYPOCRITES; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXIV / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36178-36249 confidence: high

“The unbelievers imagine that they shall not be raised again. Say, Yea, by my LORD, ye shall surely be raised again.”

The passage directly reports unbelievers denying that they will be raised and answers that they will surely be raised and told what they have done.
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The Koran (Al-Qur'an) ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35323-35422 confidence: medium

God quickens the earth after it has been dead; the passage says the signs have been distinctly declared; almsgivers and those who lend God an acceptable loan will have it doubled and receive honorable reward.

The passage states that God quickens the earth after it has been dead, in a context of signs, judgment, and reward.
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The Koran (Al-Qur'an) ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35323-35422 confidence: medium

Believers are warned not to resemble earlier scripture recipients whose hearts hardened, and the passage states that God quickens the earth after it has been dead.

The passage states that God quickens the earth after it has been dead.
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The Koran (Al-Qur'an) ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35049-35102 confidence: medium

A note says crimes will be known by marks; people are raised to life and led toward the tribunal before examination.

A note states that people are raised to life, led toward a tribunal, and identified by marks of their crimes.
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The Koran (Al-Qur'an) ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35049-35102 confidence: high

Notes mention molten brass poured on the damned, crimes known by marks, resurrection and leading toward a tribunal, and hell flames with scalding liquor as respite.

The notes state that criminals are raised to life, marked by crimes, led toward the tribunal, and later examined.
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The Koran (Al-Qur'an) ENTITLED, THE RESURRECTION; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37597-37624 confidence: medium

A note says they shall not need the light of either; another interpretation says paradise has no excess of heat or cold.

The notes describe paradise as needing no light of sun or moon, or as having no excess of heat or cold; the passage heading is associated with resurrection.
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The Koran (Al-Qur'an) ENTITLED, THOSE WHO GIVE SHORT MEASURE OR WEIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38132-38188 confidence: high

The hearers will be transferred successively from state to state; Sale glosses this as from living to dead, and from dead to new life in another world.

The passage explicitly asks why they do not believe the resurrection and describes successive transfer from life to death to another-worldly life in Sale's note.
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The Koran (Al-Qur'an) ENTITLED, THOSE WHO GIVE SHORT MEASURE OR WEIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38132-38188 confidence: high

The speaker swears by the redness of the sky after sunset, night and its gathered animals, and the full moon, then says people will be transferred from state to state.

The passage directly asks why people do not believe the resurrection and says they will be transferred from state to state; the note glosses this as living, dead, and new life in another world.
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The Koran (Al-Qur'an) ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30978-31092 confidence: high

The warned people mock signs as sorcery and ask whether they and their forefathers will be raised after death, dust, and bones.

The passage explicitly presents denial of being raised after becoming dust and bones and answers that one trumpet blast will raise the dead.
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The Koran (Al-Qur'an) ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30978-31092 confidence: high

The addressees mock warnings and signs, call them sorcery, and ask whether they and their forefathers will be raised after becoming dust and bones; the answer is yes.

Mockers question whether dead persons reduced to dust and bones will be raised, and the passage answers affirmatively with a trumpet blast followed by resurrection.
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The Koran (Al-Qur'an) ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31215-31300 confidence: medium

The passage says that if Jonas had not praised God, he would have stayed in the fish’s belly until the day of resurrection; he is cast sick onto a naked shore, a gourd plant grows over him, and he is sent to a very large people who believe.

The passage states Jonas would have remained in the fish’s belly until the day of resurrection if he had not praised God.
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The Koran (Al-Qur'an) ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31215-31300 confidence: medium

Jonas flees into a loaded ship; those aboard cast lots and he is condemned; a fish swallows him, and the passage says he would have remained in the belly until the day of resurrection if he had not praised God.

Jonas praises God and therefore is not left in the fish until the day of resurrection; he is cast onto shore and later resumes a mission to a large people.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER C. / ENTITLED, THE WAR-HORSES WHICH RUN SWIFTLY; WHERE IT WAS REVEALED IS DISPUTED. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38966-38988 confidence: high

“when that which is in the graves shall be taken forth” and “that which is in men's breasts shall be brought to light”

The passage describes a future time when that which is in the graves will be taken forth.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER C. / ENTITLED, THE WAR-HORSES WHICH RUN SWIFTLY; WHERE IT WAS REVEALED IS DISPUTED. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38966-38988 confidence: medium

“that which is in the graves shall be taken forth”

The passage refers to a time when what is in the graves shall be taken forth.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 18846-18933 confidence: high

All return to God; God produces and returns creatures, rewards believers justly, and punishes unbelievers with boiling water and grievous punishment.

The text states that all return to God, refers to the last day and resurrection, and links this return with reward, punishment, and meeting God.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19014-19078 confidence: high

“On the day of the resurrection we will gather them altogether”; idolaters and their companions are told to go to their place and are separated.

The passage opens with all being gathered on the day of resurrection, then depicts separation, divine witnessing, souls experiencing prior deeds, and being brought before God.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19014-19078 confidence: medium

The passage asks who provides from heaven and earth, controls hearing and sight, brings living from dead and dead from living, and governs all things; the answer is God.

God is described as bringing living from dead and dead from living, producing a creature, and causing it to return to himself.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19014-19078 confidence: high

On resurrection day, God gathers all, addresses the idolaters and their companions, separates them, and the companions deny that the idolaters worshipped them, with God as witness.

The passage places gathering, separation, witness, accountability of every soul, and the vanishing of false deities on the day of resurrection.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19014-19078 confidence: high

Every soul experiences what it has sent before, is brought before God its true Lord, and the imagined false deities disappear.

God is said to produce a creature and cause it to return to himself; souls are brought before God.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19014-19078 confidence: medium

The passage asks who provides from heaven and earth, controls hearing and sight, brings living from dead and dead from living, and governs all things; the expected answer is God, the true Lord.

The passage states that God brings forth the living from the dead and the dead from the living.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19081-19143 confidence: medium

On a certain day God gathers them as if they had tarried only a short time; they know one another, and those denying the meeting of God perish.

A future gathering day is described, and the note explains the moment as occurring during the first moments of the resurrection.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19081-19143 confidence: high

God will gather them on a certain day; they will seem to have tarried little, know one another, and those who denied the meeting of God will perish.

A future day of gathering is described, with people seeming to have tarried briefly, recognizing one another, and facing the consequences of denying the meeting of God; the last day is also named in relation to attempted ransom.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19146-19242 confidence: high

The passage questions declaring God-sent food lawful or unlawful without permission and warns about devising lies concerning God on the day of resurrection.

The passage connects lies concerning God with the day of resurrection, return to God, and grievous punishment.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19244-19339 confidence: high

Israel is settled in Canaan and given good things; after knowledge comes they differ in religion; the Lord will judge them on the day of resurrection; the addressee is told to consult prior readers of the law if in doubt and not reject God's signs.

The passage says the Lord will judge disputed religious matters on the day of resurrection.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER L. / ENTITLED, K; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34187-34273 confidence: high

Unbelievers wonder at a preacher, deny the plausibility of return to life after death and dust, while the divine speaker says the earth's consumption of them is known and kept in an account book.

The passage directly raises the question of return to life after death and dust, and states that dead people will come forth from their graves.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER L. / ENTITLED, K; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34187-34273 confidence: high

Heaven is raised and adorned; earth is spread with rooted mountains and vegetation; rain from heaven produces gardens, grain, and palms, quickening a dead country as a sign of the dead coming forth from graves.

Rain revives a dead country, and this revival is explicitly compared to the coming forth of the dead from graves.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER L. / ENTITLED, K; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34187-34273 confidence: high

A preacher from among themselves comes; unbelievers ask whether, after death and becoming dust, they shall return to life.

The passage directly raises the question of return to life after death and dust, and says the dead will come forth from graves.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER L. / ENTITLED, K; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34187-34273 confidence: high

Rain from heaven brings forth gardens, grain, and palm-trees, and thereby God quickens a dead country; “so shall be the coming forth of the dead from their graves.”

Rain revives a dead country, and the passage explicitly says so shall be the coming forth of the dead from graves.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER L. / ENTITLED, K; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34187-34273 confidence: high

The agony of death comes, the trumpet sounds, and every soul comes with a driver and a witness.

The trumpet sounds immediately before every soul comes with a driver and witness on the threatened day.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER L. / ENTITLED, K; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34275-34337 confidence: high

“the crier shall call men to judgment from a near place”; the next lines describe hearing the trumpet and the day of men coming forth from graves.

The passage states that the trumpet is heard and that this is the day of men coming forth from their graves.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER L. / ENTITLED, K; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34275-34337 confidence: high

A crier calls men to judgment from a near place; the trumpet is heard; men come from graves; the divine speaker gives life and death; all creatures return; the earth cleaves open; the assembly is easy to assemble.

The trumpet is heard, men come forth from graves, the earth cleaves open over them, and the divine speaker assembles creatures.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIII. / ENTITLED, THE STAR; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34723-34758 confidence: high

The Lord is the end of all things; causes laughter and weeping; gives death and life; creates male and female from emitted seed; raises the dead hereafter; gives wealth and possessions; and is Lord of the dog-star.

The passage explicitly says that another production belongs to God, namely raising the dead again to life hereafter.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIII. / ENTITLED, THE STAR; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34723-34758 confidence: high

The passage says God creates male and female from emitted seed, raises the dead to life hereafter, enriches and gives possessions, and is Lord of the dog-star.

The passage explicitly attributes to God another production, described as raising the dead again to life hereafter.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIV. / ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34760-34864 confidence: high

The summoner calls mankind; they come from graves with downcast looks, numerous as scattered locusts, and hasten in terror, while unbelievers call it a day of distress.

Mankind comes forth from graves and hastens in terror to the summoner on the day of distress.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIV. / ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34760-34864 confidence: high

The summoner summons mankind; they come forth from graves "numerous as locusts scattered far abroad," and unbelievers say, "This is a day of distress."

Mankind is summoned, people come forth from graves, and the unbelievers experience the day as distressful.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVI. / ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35218-35320 confidence: high

Some ask whether they and their forefathers will be raised after death, dust, and bones; the reply says the first and last will be gathered to judgment at a known day.

The passage directly reports denial of being raised after becoming dust and bones, asserts gathering to judgment, and argues that divine creation and production demonstrate power to produce people again.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVI. / ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35218-35320 confidence: high

They enjoyed earthly pleasures, persisted in wickedness, and questioned whether the dead, dust, bones, and forefathers would be raised to life.

The passage reports denial that dust and bones will be raised, then argues that the creator of humans and seed can produce humans again after death.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXIX. / ENTITLED, THE INFALLIBLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36754-36875 confidence: medium

The note explains that al Hkkat is an epithet of the day of judgment and says it verifies resurrection, account, rewards, and punishments.

The translator's note identifies the day as verifying resurrection, being brought to account, and consequent rewards and punishments; the main passage narrates the account and rewards or punishments.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXIX. / ENTITLED, THE INFALLIBLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36754-36875 confidence: high

The chapter asks about 'the infallible'; the note explains the term as an epithet of the day of judgment, connected with resurrection, account, rewards, and punishments.

The passage identifies the day of judgment, describes presentation before God's judgment-seat, and contrasts outcomes based on the delivered book of account.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXVIII. / ENTITLED, THE PEN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36679-36751 confidence: high

The opponents are asked what justifies their judgment, whether they have a heavenly book, binding oaths to resurrection, a voucher, or companions who will vouch for them.

The opponents are challenged about promises lasting to the day of resurrection, then a day is described when they cannot worship and suffer ignominy after prior refusal.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXX. / ENTITLED, THE STEPS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36878-36974 confidence: high

The threatened day is described as one when they come forth hastily from graves as troops hasten to a standard, with downcast looks and ignominy.

The threatened day includes people coming forth hastily from their graves with downcast looks and shame.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXX. / ENTITLED, THE STEPS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36878-36974 confidence: high

God swears by the Lord of east and west to be able to destroy and replace them; on the threatened day they come forth hastily from graves with downcast looks and ignominy.

The threatened day includes people coming forth hastily from their graves.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXI. / ENTITLED, NOAH; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36977-37065 confidence: high

Noah invokes God's creation of seven heavens, the moon and sun, human springing from earth, return into earth, future emergence from graves, and the earth spread for paths.

Noah says God causes humans to spring from earth, return into it, and later be brought forth from graves.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXI. / ENTITLED, NOAH; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36977-37065 confidence: high

Noah describes God creating seven heavens, placing the moon and sun, producing humans from earth, returning them into it, bringing them from graves, and spreading the earth as a carpet with paths.

The passage describes God producing humans from earth, returning them into it, and bringing them forth from graves.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXIX. / ENTITLED, THOSE WHO TEAR FORTH; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37784-37866 confidence: high

Infidels ask whether they will return after becoming rotten bones; the passage answers that one trumpet sounding will make them appear alive on the face of the earth or at the judgment place.

The passage describes doubters asking whether rotten bones will be raised and states that one sounding of the trumpet will make them appear alive.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXIX. / ENTITLED, THOSE WHO TEAR FORTH; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37784-37866 confidence: medium

Infidels ask whether they will return after becoming rotten bones; the passage answers that one trumpet sounding will make them appear alive on the face of the earth or at the judgment place.

After resurrection is questioned, the passage asks whether humans are harder to create than heaven, then describes God's formation of heaven and earth.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXIX. / ENTITLED, THOSE WHO TEAR FORTH; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37784-37866 confidence: high

Trumpet blasts disturb the universe; hearts tremble; skeptics question return after becoming rotten bones; one sounding brings them alive on the face of the earth or at the place of judgment.

The passage describes skeptics asking about being raised after becoming bones and then says one trumpet sounding will cause them to appear alive.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXV. / ENTITLED, THE RESURRECTION; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37424-37503 confidence: high

The chapter is entitled The Resurrection and opens with an oath by the day of resurrection and the self-accusing soul.

The passage explicitly affirms the day of resurrection, the gathering of bones, and the ability to quicken the dead.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXV. / ENTITLED, THE RESURRECTION; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37424-37503 confidence: high

Man is described as a drop of emitted seed, then coagulated blood; God forms and proportions him and makes male and female.

The passage recalls formation from seed and coagulated blood, then asks whether the creator can quicken the dead.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXV. / ENTITLED, THE RESURRECTION; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37424-37503 confidence: high

"VERILY I swear by the day of resurrection"; man asks whether bones will be gathered, and the answer says even the smallest finger bones can be put together.

The passage explicitly names the day of resurrection, says bones can be gathered and reassembled, and asks whether God can quicken the dead.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXV. / ENTITLED, THE RESURRECTION; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37424-37503 confidence: high

Man is not left without control; he was a drop of seed, then coagulated blood, then formed and fashioned, made male and female, and God is able to quicken the dead.

The passage moves from seed and coagulated blood to divine formation of male and female, then asks whether the one who did this can quicken the dead.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXVII. / ENTITLED, THOSE WHICH ARE SENT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37627-37713 confidence: medium

The earth is made to contain the living and the dead; stable lofty mountains are placed in it, and fresh water is given to drink.

The passage says the addressees and their predecessors will be assembled on the day of separation, after mentioning the earth containing the living and the dead.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXVII. / ENTITLED, THOSE WHICH ARE SENT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37627-37713 confidence: medium

Humans are described as created from a drop of seed placed in a sure repository until delivery; the earth contains the living and dead, has stable lofty mountains, and provides fresh water.

The passage says the addressed people and their predecessors will be assembled on the day of separation, and also recalls the earth containing the living and the dead.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXVIII. / ENTITLED, THE NEWS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37716-37782 confidence: high

Unbelievers ask one another about the great news of resurrection, disagree concerning it, and are told they will later know its truth.

The passage names the great news of resurrection, notes disagreement about it, and states that its truth will be known.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXVIII. / ENTITLED, THE NEWS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37716-37782 confidence: high

Unbelievers ask about and disagree over the great news of the resurrection, and are told they will later know its truth.

The passage names the great news of resurrection as the subject disputed by unbelievers and presents the fixed eschatological day that follows.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXX. / ENTITLED, HE FROWNED; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37868-37940 confidence: high

God creates man from a drop of seed, forms him, facilitates birth, causes death and burial, and later raises him to life.

God creates man from seed, causes death and burial, and later raises him to life.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXX. / ENTITLED, HE FROWNED; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37868-37940 confidence: high

God creates man from a drop of seed, forms him, facilitates passage from the womb, causes him to die, lays him in the grave, and later raises him to life.

Man is created from seed, brought from the womb, dies, is laid in the grave, and is later raised to life by God.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXI. / ENTITLED, THE FOLDING UP; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37942-37996 confidence: high

Souls are joined again to bodies; the buried-alive girl is asked why she was killed; books are opened; heaven is removed; hell burns; paradise is brought near; "every soul shall know what it hath wrought."

Souls are joined again to their bodies before the scene of accountability.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXI. / ENTITLED, THE FOLDING UP; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37942-37996 confidence: high

Souls are joined again to their bodies, and the girl buried alive is asked for what crime she was put to death.

The passage states that souls shall be joined again to their bodies before the reckoning signs continue.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXII. / ENTITLED, THE CLEAVING IN SUNDER; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37999-38042 confidence: medium

Heaven is cloven in sunder, stars are scattered, seas join their waters, and graves are turned upside down.

The passage lists graves being turned upside down among eschatological events before every soul knows its deeds.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXII. / ENTITLED, THE CLEAVING IN SUNDER; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37999-38042 confidence: medium

Heaven is split, stars are scattered, seas join waters, and graves are turned upside down.

The graves are turned upside down before every soul knows its deeds, linking grave upheaval with judgment.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXIII. / ENTITLED, THOSE WHO GIVE SHORT MEASURE OR WEIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38045-38130 confidence: high

The passage asks whether such people think they will be raised again on the great day when mankind stands before the Lord of all creatures.

The condemned are asked whether they think they will be raised again on the great day when mankind stands before the Lord.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXIII. / ENTITLED, THOSE WHO GIVE SHORT MEASURE OR WEIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38045-38130 confidence: high

The passage asks whether such people think they shall be raised again at the great day when mankind stands before the Lord of all creatures.

The passage explicitly asks whether wrongdoers think they shall be raised again for the great day.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXV. / ENTITLED, THE CELESTIAL SIGNS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38191-38267 confidence: high

God's vengeance is severe; he creates, restores to life, forgives, possesses the glorious throne, does what he pleases, and the passage invokes the hosts of Pharaoh and Thamud.

God is explicitly described as one who creates and restores to life.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXV. / ENTITLED, THE CELESTIAL SIGNS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38191-38267 confidence: high

The Lord's vengeance is severe; he creates and restores to life; he is forgiving and gracious; he possesses the glorious throne and effects what he pleases.

The Lord is described as one who creates and restores to life.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXVI. / ENTITLED, THE STAR WHICH APPEARED BY NIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38270-38295 confidence: high

A man is told to consider his creation from seed poured forth, issuing from the loins and breastbones.

The passage links human creation from seed with God's ability to restore the human being to life.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXVI. / ENTITLED, THE STAR WHICH APPEARED BY NIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38270-38295 confidence: high

A man is told to consider his creation; he is described as created from poured seed issuing from the loins and breastbones.

Human creation from seed is followed by the statement that God is able to restore man to life.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18037-18105 confidence: medium

Commentators explain the charge by saying some Jews held that Ezra, raised to life after one hundred years dead, dictated the law anew from memory and was therefore called the son of God.

The commentary describes Ezra as raised to life after being dead one hundred years and then restoring the law or scriptures by memory or divine revelation.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18037-18105 confidence: medium

Commentators explain that some ancient heterodox Jews or Jews of Medina said Ezra was son of God because, after the law was lost in the Babylonian captivity, Ezra was raised to life after one hundred years and dictated the law anew to scribes from memory.

Ezra is reported as raised to life after one hundred years and then restoring or dictating sacred law or scripture.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCIX. / ENTITLED, THE EARTHQUAKE; WHERE IT WAS REVEALED IS DISPUTED. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38927-38963 confidence: medium

Sale's note glosses the earth's burdens as the treasures and dead bodies within it.

The earth casts forth its burdens, glossed as treasures and dead bodies within it, in a last-day context.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCIX. / ENTITLED, THE EARTHQUAKE; WHERE IT WAS REVEALED IS DISPUTED. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38927-38963 confidence: medium

Note c glosses the burdens as “The treasures and dead bodies within it.”

The note glosses the earth’s burdens as including dead bodies and links the speaking earth to the last day.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIII. / ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25890-26000 confidence: high

Man is created from fine clay and through successive bodily stages, will die, and will be restored to life on the day of resurrection; seven heavens are created above.

The passage describes human formation in stages, then death, then restoration to life on the day of resurrection.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIII. / ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25890-26000 confidence: high

God creates man from clay, seed in a sure receptacle, coagulated blood, flesh, bones, and another creation; afterward humans die and are restored on the day of resurrection.

Humankind is created in bodily stages, then death and restoration to life on the day of resurrection are stated.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIII. / ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25890-26000 confidence: high

Another generation receives an apostle; affluent unbelieving chiefs deny the life to come and ask whether dead people who become dust and bones will be brought alive from graves.

The later unbelievers ask whether the dead, after becoming dust and bones, will be brought forth alive from graves, and they reject this claim.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIII. / ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26071-26174 confidence: high

God creates hearing, sight, and hearts, produces humans in the earth, gives life and death, governs night and day; unbelievers ask whether dust and bones will really be raised to life.

The passage explicitly depicts opponents doubting that dust and bones will be raised, then describes a bar until the day of resurrection and a trumpet being sounded.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIII. / ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26071-26174 confidence: high

God created hearing, sight, and hearts; produced people in the earth; will assemble them; gives life and death; controls night and day. Unbelievers question being raised after becoming dust and bones and call warnings ancient fables.

The passage reports unbelievers questioning resurrection after dust and bones, says people will be assembled before God, names a bar until resurrection, and describes the trumpet.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIII. / ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26071-26174 confidence: medium

When death overtakes an unbeliever, he asks the Lord to let him return to life to do right; the response denies this and says a bar remains behind them until the day of resurrection.

A dying unbeliever asks to return to life to do right, but the request is denied and a barrier remains until resurrection.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIII. / ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26176-26233 confidence: high

Sale's note explains barzakh as a partition or interstice and says it can refer to the place, time, or state of the dead, the interval between this world and the next or between death and resurrection, the grave, or an obstacle preventing return after death; it also compares the term to Greek Hades.

God asks whether the addressees thought they would not be brought again before him; the note also discusses the interval between death and resurrection.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIII. / ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26176-26233 confidence: high

Barzakh is explained as a partition or interstice; the note says Arabs use it in ways comparable to Greek Hades, including the place, duration, or state of the dead, and also as an interval between this world and the next or an obstacle to return after death.

The note places barzakh between death and resurrection, and the passage asks whether the addressees thought they would not be brought again before God.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26803-26899 confidence: high

Other gods are said to create nothing, to be created, and to lack power over harm, benefit, death, life, and raising the dead.

The passage refers to power over raising the dead, rejection of the hour of judgment, and people who do not hope to meet God at the resurrection.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26803-26899 confidence: high

Other gods besides God are said to create nothing, to be created themselves, and to lack power over harm, benefit, death, life, or raising the dead.

Other gods are said to lack power to raise the dead, and those who do not hope to meet God at the resurrection demand angels or direct vision.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26901-26959 confidence: high

The Koreish frequently pass near a city rained on by a fatal rain, yet do not dread resurrection.

The Koreish pass near the fatal-rain city but are said not to dread the resurrection.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26901-26959 confidence: high

Editorial notes discuss death or resurrection, the day of judgment, angels with books of deeds, and a commentarial narrative concerning Okba, Obba, and Mohammed.

The passage mentions hell, painful torment for the unjust, and failure to dread the resurrection; the editorial note also mentions the day of judgment.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26901-26959 confidence: high

Ad, Thamud, al-Rass, and other generations are cited as admonished and destroyed; the Koreish pass near a city struck by fatal rain but do not dread resurrection.

A destroyed city struck by fatal rain is said to be visible to the Koreish, yet they do not dread resurrection.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27059-27127 confidence: high

The wrongdoer's punishment is doubled on the day of resurrection and endured forever with ignominy.

The text explicitly locates doubled punishment on the day of resurrection.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27059-27127 confidence: high

The servants pass the night adoring and praying to their Lord, and ask him to avert the torment of hell, which is described as perpetual, a miserable abode, and a wretched station.

The passage mentions hell, doubled punishment on the day of resurrection, forgiveness after repentance, paradise reward for perseverance, and lasting punishment for rejection.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVI. / ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30683-30751 confidence: high

“Verily we will restore the dead to life, and will write down their works... and everything do we set down in a plain register.”

The passage explicitly states that the dead will be restored to life.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVI. / ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30683-30751 confidence: high

“Verily we will restore the dead to life, and will write down their works ... and everything do we set down in a plain register.”

The passage directly states that God will restore the dead to life.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVI. / ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30754-30821 confidence: medium

The commentary recounts Peter’s examination of the apostles, miracles of healing and raising a dead lad, Peter’s demolition of idols, conversions, and destruction of unbelievers by Gabriel’s cry.

The commentary says the apostles’ prayers raise a lad who had been dead seven days, convincing Peter.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVI. / ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30754-30821 confidence: medium

The commentary describes Peter gaining the prince's favor, having two imprisoned preachers examined, miracle proofs by restoring sight and raising a dead lad, Peter demolishing idols, many people believing, and unbelievers destroyed by Gabriel's cry.

The commentary says a lad dead seven days is brought and raised to life at the apostles' prayers as proof of their mission.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVI. / ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30754-30821 confidence: medium

No army descends after the killing; one cry of Gabriel from heaven makes the people extinct. The passage mentions destroyed generations and says all will be assembled before God.

The passage says many generations were destroyed before and that all of them will be assembled before God.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVI. / ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30824-30891 confidence: high

"One sign of the resurrection unto them is the dead earth... we quicken the same by the rain, and produce thereout various sorts of grain".

The passage explicitly calls the revived dead earth a sign of resurrection and later describes people coming forth from graves after a trumpet sounding.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVI. / ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30824-30891 confidence: high

Dead earth is quickened by rain, grain is produced, and gardens of palm-trees and vines with springs provide fruits for people to eat.

The passage explicitly calls dead earth revived by rain a sign of resurrection and later describes the trumpet and emergence from graves.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVI. / ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30894-30975 confidence: high

"Alas for us! who hath awakened us from our bed? ... what the Merciful promised us; and his apostles spoke the truth."

The passage describes awakening from a bed after death, assembly after the trumpet, restoration of rotten bones to life, and return to God at the last day.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVI. / ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30894-30975 confidence: high

A comparison is proposed asking who will restore rotten bones to life; the answer says the one who produced them first will restore them.

The passage answers the question of rotten bones by saying the one who produced them the first time will restore them to life.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVI. / ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30894-30975 confidence: high

Awakened speakers lament being raised from their bed, affirm the Merciful’s promise and the apostles’ truth, and all are assembled after one trumpet sound.

The passage describes awakening from a bed, assembly after one trumpet sound, and the restoration of rotten bones to life by the original creator.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVIII. / ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31690-31726 confidence: high

Eblis asks the Lord for respite until the day of resurrection, and God says he will be among those respited until the determined time.

Eblis asks to be respited until the day of resurrection.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVIII. / ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31690-31726 confidence: high

Eblis asks for respite until the day of resurrection, and God says he will be respited until the determined time.

Eblis asks for respite until the day of resurrection, and God grants respite until a determined time.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39526-39627 confidence: high

Abraham is indexed as patriarch; former idolater; demolisher of Chaldean idols; preacher; disputant with Nimrod; survivor of Nimrod's fire; seeker of conviction about resurrection; sacrificer of birds and of his son; host of angels; recipient of Isaac's promise; friend of God; builder and cleanser of the Caaba with Ismael.

The index mentions Abraham desiring conviction of resurrection and animals being raised and judged.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39526-39627 confidence: high

Abraham is associated with idol demolition, dispute with Nimrod, escape from Nimrod's fire, desire for proof of resurrection, sacrifice of birds, angelic hospitality, promise of Isaac, sacrifice of his son, and building and cleansing the Caaba with Ismael.

The Abraham entry connects his desire to be convinced of resurrection with sacrifice of birds, and the animals entry says animals will be raised at the resurrection and judged.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 confidence: high

"Cain and Abel, their sacrifices"; "Cain kills his brother"; "instructed by a raven to bury him"; "Cow ordered to be sacrificed"; "Dead body raised to life by a part of the sacrificed Cow".

A dead body is raised to life by part of the sacrificed cow.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 confidence: high

"Cow ordered to be sacrificed by the Israelites"; "Dead body raised to life by a part of the sacrificed Cow"

A dead body is raised to life by a part of the sacrificed cow.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39757-39845 confidence: high

Ezekiel raises dry bones.

Ezekiel raises dry bones.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39757-39845 confidence: high

Ezra and his ass are restored to life after being dead a hundred years; Ezra is also said to be called by the Jews the son of God.

Ezra and his ass are restored to life after being dead a hundred years.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39757-39845 confidence: high

Ezekiel raises the dry bones.

Ezekiel raises dry bones, and Ezra with his ass is restored to life after a hundred years dead.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39927-39986 confidence: medium

Jesus is promised to Mary, miraculously born, compared to Adam, speaks in infancy, performs miracles, is rejected, escapes the plotted death or crucifixion, is not God but an apostle and Word of God, and will descend before resurrection.

Jesus is said to animate a clay bird, raise persons to life, and cause a table with provisions to descend from heaven.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39927-39986 confidence: medium

Jesus is promised to Mary, miraculously born, compared to Adam, speaks in infancy, performs miracles, is rejected, escapes the plotted death or crucifixion, is not God but an apostle and Word of God, and will descend before resurrection.

Jesus is said to descend on earth before the resurrection and kill Antichrist.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39927-39986 confidence: high

Jesus is promised to Mary, miraculously born, compared to Adam, speaks in womb and cradle, performs miracles including animating a clay bird, raising three persons, and causing heavenly provisions to descend; he is rejected, not really crucified, an apostle and Word of God, and will descend before the resurrection to kill Antichrist.

Jesus is said to raise three persons to life.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39927-39986 confidence: high

Jesus is promised to Mary, miraculously born, compared to Adam, speaks in womb and cradle, performs miracles including animating a clay bird, raising three persons, and causing heavenly provisions to descend; he is rejected, not really crucified, an apostle and Word of God, and will descend before the resurrection to kill Antichrist.

Jesus will descend on earth before the resurrection and kill Antichrist.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39988-40053 confidence: high

"Lazarus raised"

The entry states that Lazarus was raised.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39988-40053 confidence: medium

Entries mention the destruction of the Koreidha, the Koreish tribe's nobility, opposition to Mohammed, demands for miracles, threats, questions, an attempted killing, persecution, famine, disease, prayer manner, truce, truce violation, and loss of Mecca; Kosai is linked to idols and a demand that he be raised to life.

Lazarus is indexed as raised, and another entry says the Koreish demanded that Kosai be raised to life by Mohammed.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40056-40155 confidence: medium

“Martyrs, not dead but living”

Martyrs are described as not dead but living.
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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: high

Obba Ebn Khalf disputes against resurrection, wagers with Abu Becr, and is wounded by Mohammed.

Obba Ebn Khalf is said to dispute against the resurrection.
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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: high

Obba Ebn Khalf is indexed as disputing against the resurrection.

The index includes a dispute against resurrection and entries for Paradise and punishments and blessings of the next life.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40263-40374 confidence: high

Resurrection is asserted and described; signs of its approach are noted; its time is known to God alone.

The index explicitly lists resurrection, signs of its approach, divine knowledge of its time, and day-of-judgment terminology.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40263-40374 confidence: high

Seventy Israelites demand to see God, are killed by lightning, and are restored to life at Moses' prayer.

Seventy Israelites are killed by lightning and restored to life at Moses' prayer; Shem is also raised to life by Jesus.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40263-40374 confidence: high

"Resurrection asserted... described... the signs of its approach... its time known to God alone"

The passage explicitly lists resurrection, signs of its approach, the day of judgment, smoke before that day, and epithets for the last day.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40263-40374 confidence: high

"Seventy Israelites demand to see God; are killed by lightning, and restored to life at the prayer of Moses"

The seventy Israelites are killed and restored to life, and Shem is raised to life by Jesus.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40377-40474 confidence: high

God's throne is listed and said to be borne by eight angels on the day of judgment.

The index states that God's throne will be borne by eight angels on the day of judgment and that a trumpet will sound at the last day.
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The Koran (Al-Qur'an) OF THE / SECTIONS OF THE PRELIMINARY DISCOURSE / A TABLE OF THE CHAPTERS / THE KORAN.; lines 795-897 confidence: medium

Chapter 75 is entitled “The Resurrection.”

The table includes the chapter title “The Resurrection.”
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The Koran (Al-Qur'an) OF THE / SECTIONS OF THE PRELIMINARY DISCOURSE / A TABLE OF THE CHAPTERS / THE KORAN.; lines 795-897 confidence: high

75. Entitled, The Resurrection; containing 40 verses

Chapter 75 is explicitly titled The Resurrection.
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The Koran (Al-Qur'an) PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3321-3372 confidence: medium

The Koran is described as elegant and pure in the dialect of Koreish, as the standard of Arabic, and as believed by the more orthodox to be inimitable by human pen, a permanent miracle greater than raising the dead, and proof of divine origin.

The passage says the Koran's inimitability was insisted on as a permanent miracle greater than raising the dead.
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The Koran (Al-Qur'an) PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3665-3714 confidence: medium

"When thou appearest before thy LORD on the day of resurrection, say, O LORD, al Wald has torn me thus."

Al Wald's verse addresses the book as if it could speak before the Lord on the day of resurrection.
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The Koran (Al-Qur'an) PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3665-3714 confidence: medium

Al Wald stuck the book on a lance, shot it with arrows, and recited verses telling it to say before the LORD on the day of resurrection that al Wald had torn it.

Al Wald's recited verses imagine the book appearing before the LORD on the day of resurrection and reporting his tearing of it.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10088-10219 confidence: high

Unbelievers call the reciter enchanted and ask whether bones and dust can be raised as a new creation; the answer says the creator who made them first will bring them back and call them forth on a coming day.

Unbelievers ask whether bones and dust can become a new creation, and the answer affirms that the creator will bring them back and call them forth.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10088-10219 confidence: high

The wicked whisper that the audience follows an enchanted man and ask whether they will be raised as a new creation after becoming bones and dust.

Opponents ask whether bones and dust can be raised as a new creation; the reply says the first creator will bring them back and that God will call people forth on that day.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10221-10351 confidence: high

The punishment is for rejecting signs and asking whether bones and dust will become a new creation; God who created heavens and earth is able to create their like and has ordained a term.

The wicked question whether bones and dust will be raised as a new creation, and the reply affirms divine creative power.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10221-10351 confidence: high

God witnesses, guides, and misleads; the deniers are gathered on resurrection day on their faces, blind, dumb, and deaf; Hell’s fires are rekindled; they question being raised from bones and dust.

The deniers ask whether bones and dust will be raised as a new creation, and the reply appeals to God’s creation of the heavens and earth.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10648-10796 confidence: high

Only God knows the unseen; others do not know when they will be raised, and unbelievers doubt resurrection after death and call the promise ancient fables.

Unbelievers ask whether they and their fathers will be brought forth after death, while the passage refers to the time when they shall be raised.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10648-10796 confidence: high

Only God knows the unseen; people do not know when they shall be raised; unbelievers ask whether they and their fathers will be taken forth after death and call the promise ancient fables.

The passage states that people do not know when they will be raised and reports unbelievers questioning whether the dead and their fathers will be brought forth.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10648-10796 confidence: high

The messenger cannot make the dead, deaf, or blind hear; a monster comes from the earth when doom is ready and cries that men have not believed the signs; deniers from every nation are gathered and questioned before God, and doom falls on them.

Deniers are gathered from every nation before God; a trumpet blast terrifies beings in heaven and earth; mountains pass away; good and evil works receive contrasting outcomes.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10798-10935 confidence: high

The Inmates of the Cave and Al Rakim are presented as a wondrous sign; the youths enter the cave, pray for mercy and right order, and are struck with deafness in the cave for many years.

God makes the youths sleep for many years, awakens them, and later makes their adventure known so people may learn that God's promise and the Hour are true.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10798-10935 confidence: high

God strikes the youths' ears with deafness in the cave for many years and afterward awakens them so their period of abiding may be reckoned.

God causes the youths to remain insensible in the cave for many years, awakens them, and makes their adventure known so people may learn that God's promise and the Hour are true.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10937-11068 confidence: high

A day is described when mountains pass away, earth is leveled, mankind is gathered and set before the Lord in ranks, each receives a book, and the wicked fear its complete record.

A day is described when mountains pass away, the earth is leveled, mankind is gathered, each receives a book, and the wicked confront a complete record of deeds.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10937-11068 confidence: high

The mountains pass away, the Earth becomes a level plain, mankind is gathered and set before the Lord in ranks, and each receives a book recording every deed.

The mountains pass away, the Earth is leveled, all mankind is gathered, and each person receives a book containing every deed.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11070-11217 confidence: high

On that day they will dash like billows, a trumpet will be blown, all will be gathered, and Hell will be set before infidels whose eyes were veiled from warning.

The passage describes trumpet blast, gathering, Hell for infidels, vain works on the day of resurrection, and Paradise for believers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11070-11217 confidence: high

Hell is set before infidels who did not heed warning, rejected signs and resurrection, and scorned signs and apostles.

The passage describes Hell for infidels, the day of resurrection, and gardens of Paradise for those who believe and do right.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11219-11354 confidence: high

Deniers ask whether they will become a new creation after lying hidden in earth; the passage says they deny meeting their Lord and that the angel of death will cause them to die, then they will be returned to their Lord.

The passage addresses denial of becoming a new creation after burial and states that the angel of death causes death before return to the Lord.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11219-11354 confidence: high

Deniers question becoming a new creation after being hidden in the earth; the angel of death causes death, and people are returned to their Lord.

The sura addresses denial of new creation after burial, the angel of death, return to the Lord, guilty supplication, hell, and eternal punishment.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11356-11508 confidence: high

The Book of the law is given to Moses as guidance for Israel; Imms are appointed to guide; the Lord will decide disputes on resurrection day.

The Lord will decide disputes on the day of resurrection, and later faith will not avail infidels on the day of decision.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11356-11508 confidence: high

The Book of the law is given to Moses, made guidance for the children of Israel, and leaders from among them guide after endurance and belief; the Lord will decide disputes on the day of resurrection.

The Lord decides disputes on the day of resurrection, and on the day of decision the faith of infidels no longer avails them.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11510-11661 confidence: high

"This the reward of the enemies of God,the Fire! it shall be their eternal abode" in requital for denying signs.

The passage sets the enemies of God in Fire, contrasts being cast into Fire with security on the day of resurrection, and describes God declaring deeds and punishment.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11510-11661 confidence: high

The earth is seen "drooping," then when rain is sent down it is "stirred and swelleth"; the one who gives it life will give life to the dead.

The drooping earth is revived by rain, and the passage explicitly says the one who gives it life will give life to the dead.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11510-11661 confidence: high

The earth is drooping, rain is sent down, the earth stirs and swells, and the giver of life to it will give life to the dead.

Rain revives drooping earth, and the passage explicitly says the one who gives it life will give life to the dead.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11663-11812 confidence: high

God gives life, causes death, and will assemble people on the day of resurrection.

The passage states that God gives life, causes death, and will assemble people on the day of resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11663-11812 confidence: high

Night and day, heavenly supply reviving dead earth, and changing winds are signs for a discerning people.

The text describes dead earth being given life and explicitly states that God gives life, causes death, and assembles people on the day of resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11663-11812 confidence: high

Believers are told to pardon those who do not hope for the days of God; right and evil deeds return to their doers, and all are brought back to the Lord.

People are to return to their Lord, disputes are judged on the day of resurrection, nations are summoned to their books, and recompense is according to deeds written in a truthful Book.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11814-11950 confidence: high

Deniers call the revelation fables of the ancients and bear burdens on resurrection day; earlier plotters’ building is attacked at its foundation and collapses upon them.

The passage refers repeatedly to the day of resurrection and explicitly rejects the claim that God will not raise the dead.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11814-11950 confidence: high

Rejecters call what the Lord sent down 'Fables of the ancients'; on resurrection day they bear their own burden and that of those misled; earlier plotters are punished when their building falls.

The passage repeatedly names the day of resurrection, burdens borne by misleaders, divine questioning and shame, Hell for sinners, and Paradise for the God-fearing.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12080-12213 confidence: high

God enjoins justice and good-doing, forbids wrong and oppression, commands faithfulness to the covenant and oaths, compares oath-breaking to unraveling spun thread, and says resurrection will clarify disputes and people will be called to account.

The day of resurrection is named as the time when disputes are cleared up, and people are called to account for their deeds.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12080-12213 confidence: high

The audience is told to keep God's covenant and pledged oaths, not to be like one who unravels strongly spun thread, and is told that the day of resurrection will clarify their disputes.

The passage names the day of resurrection as the time when disputed matters are clarified and describes every soul pleading and being repaid according to deeds.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12215-12362 confidence: high

The Sabbath was ordained for those who differed about it, and the Lord will decide between them on the day of resurrection concerning their disputes.

The day of resurrection is explicitly named as the time when the Lord will decide disputes.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12215-12362 confidence: high

The Sabbath was ordained for those who differed about it, and the Lord will decide between them on the day of resurrection.

God is said to decide between Sabbath disputants on the day of resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12215-12362 confidence: medium

Most people know the outward appearances of the present life but are careless about the next life.

Most people are described as knowing present life's outward appearances but being careless about the next life.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12364-12496 confidence: high

“God bringth forth the creation then causeth it to return again then to Him shall ye come back.”

God brings creation forth, causes it to return, brings living from dead and dead from living, quickens dead earth, and will summon people out of the earth.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12364-12496 confidence: high

God brings the living out of the dead and the dead out of the living, quickens dead earth, and says the audience likewise shall be brought forth.

The passage says God sends rain from heaven, gives life to dead earth by it, and declares that people too shall be brought forth.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12364-12496 confidence: high

“God bringth forth the creation then causeth it to return again then to Him shall ye come back.”

The passage repeatedly says God brings creation forth and returns it, brings people back to Him, quickens dead earth, summons people out of the earth, and will make people alive after death.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12364-12496 confidence: high

“He bringeth forth the living out of the dead... and He quickeneth the earth when dead. Thus is it that ye too shall be brought forth.”

The dead earth is quickened and rain gives it life; the passage explicitly connects this revival with people being brought forth.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12498-12640 confidence: high

"after its death he quickeneth the earth" and "This same God will surely quicken the dead"

The passage explicitly links rain's revival of dead earth to God's future quickening of the dead.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12498-12640 confidence: high

God sends winds with glad tidings of rain, causes people to taste mercy, enables ships to sail by command, and invites thanks.

The passage links rain and divine mercy to earth being quickened after death and explicitly states that the same God will quicken the dead.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12899-13028 confidence: high

Pharaoh will head his people on the day of Resurrection and cause them to descend into the Fire; they are followed by a curse in this world and on the day of Resurrection.

Pharaoh heads his people on the day of Resurrection and causes them to descend into the Fire.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12899-13028 confidence: high

The passage says the latter day is a day when mankind is gathered and witnessed by all creatures; it occurs at an appointed time, and no one speaks except by divine leave.

Mankind is gathered on a witnessed day; some are miserable and assigned to the Fire, while the blessed are assigned to the Garden.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12899-13028 confidence: high

Moses is sent with signs and incontestable power to Pharaoh and his nobles; Pharaoh's commands are unrighteous; Pharaoh will head his people on the day of Resurrection and cause them to descend into the Fire.

The passage describes the day of Resurrection or latter day, mankind gathered, speech by divine leave, the miserable in Fire, and the blessed in the Garden.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13162-13287 confidence: high

All mankind comes forth before God; weak followers ask men of might to relieve some divine vengeance, but the leaders say there is no escape.

All mankind comes forth before God, doom is given, Satan disavows his followers, and the passage contrasts torment with gardens for believers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13162-13287 confidence: high

Believers who do right are brought into “gardens beneath which the rivers flow” and their greeting there is “Peace.”

Right-doing believers are brought into gardens beneath which rivers flow and remain there forever by permission of their Lord.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13289-13435 confidence: medium

God will not fail the promise to the Apostles; on a day when earth and heavens are changed, people come forth to God, the wicked are chained, clothed in pitch, and fire surrounds their faces so every soul is recompensed.

The day of judgment is described with the earth and heavens changed and people coming forth unto God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13289-13435 confidence: medium

On the day when the earth and heavens are changed, people come forth to God; the wicked are chained, clothed in pitch, and their faces are wrapped in fire, so every soul may be rewarded as deserved. The message warns mankind and affirms one God.

The day is marked by the earth and heavens being changed and people coming forth to God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13842-13974 confidence: high

The infidels say: "Twice, O our Lord, hast thou given us death, and twice hast thou given us life" and ask if there is any escape.

The text says people will come forth from their graves on the day of meeting and describes repeated death and life.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13842-13974 confidence: high

On the day of meeting people come forth from graves, nothing is hidden from God, every soul is recompensed, hearts choke in throats, evil-doers have no prevailing intercessor, and God knows and decides with truth.

The passage states that on the day of meeting people will come forth from their graves and be exposed before God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13842-13974 confidence: medium

A voice addresses infidels; they acknowledge sins and say they have been given death twice and life twice; the response says judgment belongs to God.

The infidels say that God has given them death twice and life twice, and they ask whether escape is possible.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13976-14113 confidence: medium

A believer addresses his people, offers guidance, contrasts passing present life with abiding afterlife, states recompense, promises paradise to righteous believers, rejects denial of God and associated gods, and warns that transgressors are inmates of fire.

The Hour is said to arrive without doubt; return to God and being brought back to God are stated, and God is described as giving life and death.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13976-14113 confidence: medium

Creation of heavens and earth is named greater than creation of man; blind and seeing, evil-doers and believers are contrasted; the Hour is certain; God invites prayer, ordains night and day, creates all things, gives earth as foundation, builds heaven, forms people, and provides good things.

The Hour is declared certain; God gives life and death; the condemned are to know the truth hereafter and are brought back to God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14253-14381 confidence: high

Pharaoh and his hosts act proudly and unjustly, are seized and cast into the sea, and are linked with hell-fire, lack of help on the day of Resurrection, curse, and shame.

Pharaoh and his hosts behave proudly and unjustly, are cast into the sea, and are associated with hell-fire, curse, shame, and the day of Resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14253-14381 confidence: high

Pharaoh and his hosts are proud and unjust, are seized and cast into the sea, become leaders inviting to hellfire, and are followed by curse and shame on the day of Resurrection.

Pharaoh and his hosts are seized, cast into the sea, associated with hellfire, cursed in this world, and shamed on the day of Resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14383-14516 confidence: high

The passage contrasts present-life enjoyment and pomp with what is with God, and mentions the day of Resurrection when one is brought up for punishment.

The day of Resurrection, being brought up for punishment, divine questioning, and return to God are repeatedly invoked.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14383-14516 confidence: high

Present enjoyment and pomp are contrasted with what is with God; one who receives a good promise is contrasted with one brought up for punishment on the day of Resurrection.

The passage depicts the day of Resurrection, divine questioning, failed response from supposed companions, confusion before the apostles-question, punishment, and recompense.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14383-14516 confidence: high

Korah, of the people of Moses, is haughty and has treasure with burdening keys; his people tell him not to exult, to seek the future Mansion, to be bounteous, and to avoid excesses.

The future mansion is associated with those who do not seek exaltation or wrong, and good and evil deeds are recompensed.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14518-14658 confidence: high

Those who lose their own souls and families on the day of resurrection are called the true losers and this is clear ruin.

The day of resurrection is named, and the punished are described with fire above and beneath and doom to the fire.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14660-14794 confidence: high

On the day of resurrection, evil-doers are told: "Taste what ye have earned."

The passage repeatedly refers to the day of resurrection, dispute before the Lord, judgment between servants, reward for the righteous, punishment for wrongdoers, and deeds becoming apparent.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14660-14794 confidence: high

Muhammad and others will die, then wrangle before their Lord on resurrection day; lying about God leads to Hell, while truth-bearers and believers are God-fearing.

Muhammad and others are told they will die and dispute before their Lord; intercession belongs to God and all are brought back to Him; souls are taken and returned or retained.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14796-14940 confidence: high

"There shall be a blast on the trumpet"; later there is another blast, and those who had expired arise and gaze around.

The passage describes a first trumpet blast causing death and a second blast after which people arise and look around.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14796-14940 confidence: high

A blast on the trumpet causes all in the Heavens and Earth to expire except those God lets live; another blast follows, and they arise and gaze around.

A first trumpet blast brings expiration to beings in heaven and earth except those spared, and a second blast is followed by arising.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14942-15074 confidence: high

People will bear burdens and be questioned on the day of Resurrection about false devices.

The passage explicitly links burdens, questioning, return to God, second birth, chastisement, mercy, and despair or punishment for those who deny meeting God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14942-15074 confidence: high

People will bear their own and additional burdens, and an inquisition will be made of them on the day of Resurrection concerning false devices.

The passage repeatedly names the day of Resurrection, return to God, and a second birth by which created beings are born again.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15076-15223 confidence: high

"Hell shall be round about the infidels" and punishment shall wrap them from above and beneath their feet; God will say, "Taste ye your own doings."

Every soul tastes death and returns to God; believers receive eternal gardens with palaces and rivers, while disbelievers are assigned Hell.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15225-15349 confidence: high

Human creation and quickening hereafter are said to be like those of a single individual; God hears and sees.

Human creation and later quickening are explicitly mentioned and compared to those of a single individual.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15225-15349 confidence: high

Human creation and quickening hereafter are described as like those of a single individual for God, who hears and sees.

The passage explicitly refers to creation and quickening hereafter as easy for God, comparable to the creation of a single individual.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15351-15479 confidence: high

An Arabic Koran is revealed so the prophet may warn the mother city and its surroundings of the Day of Gathering, when part will be in Paradise and part in the flame.

God is explicitly described as quickening the dead, in a context of the Day of Gathering and the Hour.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15351-15479 confidence: high

God could have made people one creed, brings whom He wills into mercy, leaves evil-doers without patron or helper, is the only Lord, and quickens the dead.

The passage states that God quickens the dead and is mighty over all things.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15481-15633 confidence: high

Those God causes to err have no protector; unjust people see torment and ask about return, are set before it in shame, and are linked with loss on the day of Resurrection, lasting torment, no refuge, and no denial of works.

The unjust are described as losers on the day of Resurrection and as facing lasting torment.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15635-15756 confidence: high

"Unto Him shall ye return, all together"; God produces a creature, causes it to return, rewards believers, and assigns unbelievers boiling draught and torment.

The passage says all return to God and contrasts reward for believers with torment for unbelievers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15635-15756 confidence: medium

The passage asks who supplies from heaven and earth, has power over hearing and sight, brings living from dead and dead from living, and rules all things; the expected answer is God.

The passage asks who brings forth the living from the dead and the dead from the living, with God as the acknowledged answer.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15635-15756 confidence: high

“Unto Him shall ye return, all together”; God produces a creature, causes it to return, rewards believers, and assigns unbelievers a boiling draught and torment.

God produces a creature and causes it to return again, and is named as bringing forth living from dead and dead from living.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15758-15890 confidence: high

God, not the added gods, produces a creature and causes it to return to Him.

God is said to produce a creature, cause it to return to Him, make alive, cause to die, and receive the return of people.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15758-15890 confidence: high

On that day God gathers all; they recognize one another; those who denied meeting God perish; all return to God and God witnesses deeds.

The passage refers to the day of Resurrection, gathering, denied meeting with God, God making alive and causing to die, and return to God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15892-16024 confidence: high

The children of Israel are given a settled abode and good things; after knowledge comes, they differ, and the Lord will decide between them on the day of Resurrection.

The Lord is said to decide between the children of Israel on the day of Resurrection concerning their differences.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15892-16024 confidence: high

The children of Israel receive a settled abode and good things, later differ after knowledge comes, and God will decide between them on the day of Resurrection.

God will decide between the children of Israel on the day of Resurrection concerning their differences.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16026-16159 confidence: high

Unbelievers deny the Hour and mock restoration after bodily destruction; the answer affirms the Hour, God's complete knowledge, reward for believers, punishment for opponents, and the truth of revelation.

Unbelievers mock the claim that people torn to pieces will be restored in a new form, and the reply affirms the coming Hour.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16026-16159 confidence: high

Unbelievers ask whether a man will foretell that, after being "utterly torn and rent to pieces," they will be "restored in a new form."

Unbelievers mock the claim that when people are torn and rent to pieces they will be restored in a new form.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16297-16428 confidence: high

God sends winds that raise clouds and drives them to drought-dead land, giving life to the earth after its death; the passage adds, 'So shall be the resurrection.'

The passage describes clouds reviving drought-dead land and explicitly states, 'So shall be the resurrection.'
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16297-16428 confidence: high

Winds raise clouds, dead land receives life, and “So shall be the resurrection.”

Winds, clouds, and rain revive land dead from drought, followed by the explicit statement, “So shall be the resurrection.”
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16430-16570 confidence: high

Eblis asks for respite until the day when mankind is raised from the dead, and he is told he is among the respited.

Eblis asks for respite until the day when mankind will be raised from the dead and is granted respite.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16430-16570 confidence: high

Those to whom an Apostle was sent, and the sent ones themselves, will be called to account; deeds will be told with knowledge because God was not absent.

Eblis requests respite until the day mankind is raised from the dead, and the passage also describes later accounting and weighing.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16572-16682 confidence: high

They confess wrongdoing and seek forgiveness; they are sent down to earth to dwell for a season, live, die, and be taken forth.

The passage states that humans will be taken forth from earth, that good things are above all on the day of resurrection, and that as God created them, to him they return.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16572-16682 confidence: high

Adam and his wife confess wrongdoing and ask for forgiveness and pity; they are told to get down, dwell on earth for a season, live and die there, and be taken forth from it.

The passage says that on earth humans will live and die and from it be taken forth, and it later refers to the day of resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16684-16805 confidence: high

God sends winds, clouds, and water to dead land, causing fruits to grow; the passage says this is how the dead will be brought forth, and contrasts rich soil with bad soil.

Rain on dead land causes fruits to grow, and the passage states that in this way God will bring forth the dead.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16684-16805 confidence: high

God sends winds as heralds, brings laden clouds, sends water to dead land, causes fruits to grow, says this is how the dead will be brought forth, and contrasts rich and bad soil.

The passage says God sends winds, clouds, and water to dead land, causing growth, and explicitly states, 'Thus will we bring forth the dead.'
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17322-17443 confidence: medium

The note identifies rain and says the Rabbins call rain God's might and power and connect it with resurrection.

Rain is identified and compared with Rabbinic statements calling it God's power and connecting it to resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17445-17575 confidence: high

The child says to his parents, "Fie on you both! Promise ye me that I shall be taken forth from the grave alive, when whole generations have already passed away before me?"

A child denies being brought alive from the grave, while the parents urge belief in the true promise of God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17445-17575 confidence: high

Those invoked beside God are challenged: “shew me what part of the earth it is which they have created,” whether they shared in the heavens, or can bring an earlier book or traces of knowledge.

Invoked beings beside God cannot answer and will become enemies who disown their worshippers when mankind is assembled.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17445-17575 confidence: high

The one called upon beside God “shall not answer him until the day of Resurrection”; when mankind is assembled, they become enemies and disown their worship.

A denier rejects being brought forth alive from the grave, while the parents state that God's promise is true; the day of Resurrection is also named in the passage.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17577-17717 confidence: high

God's creation of the heavens and earth is cited as proof of power to quicken the dead; unbelievers are set before the fire; the addressee is told to be patient like firm apostles.

God's creation of the heavens and earth without weariness is cited as evidence of power to quicken the dead, and Sura VI also mentions a term for resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17719-17848 confidence: high

"He had imposed mercy on Himself as a law. He will surely assemble you on the Resurrection day"

God will assemble people on Resurrection day, raise the dead, gather creatures, and return them to Him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17719-17848 confidence: high

God is said to possess all in the heavens and earth, to have imposed mercy on himself, and to surely assemble people on the Resurrection Day.

The passage repeatedly states that God will assemble people on Resurrection Day, confront deniers before their Lord, command them to taste torment, and bring the Hour suddenly.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17719-17848 confidence: high

Deniers are set over the fire and wish to be sent back so they would not deny the signs; the passage says they would return to what was forbidden and reports their denial of being raised again.

The dead are said to be raised by God and returned to him; deniers also dispute being raised again and are then confronted with truth.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17977-18094 confidence: medium

God causes grain and the date stone to put forth and brings living from dead and dead from living.

God is said to bring living from dead and dead from living, in the context of grain and date stone putting forth.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18096-18218 confidence: medium

A formerly dead person quickened and given light to walk among people is contrasted with one whose likeness is in darkness and who will not come forth.

A figure is described as dead, then quickened, and given light for walking among people, contrasted with a figure remaining in darkness.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18096-18218 confidence: medium

A dead person whom God quickened and gave light to walk among people is contrasted with one whose likeness is in darkness and who does not come forth.

A figure described as dead is quickened and given light, then contrasted with one remaining in darkness.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 1841-2018 confidence: high

The passage says the next-world chastisement is heavier, while the God-fearing have gardens of delight in the presence of their Lord; it asks whether those surrendered to God should be treated like offenders.

The God-fearing receive gardens of delight, offenders are challenged, and a day is described when people cannot bow and shame covers them; the passage also mentions oaths until the day of resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18471-18596 confidence: high

Unbelievers marvelously ask whether, after becoming dust, they will be restored in a new creation; they are described with collars and as inmates of the fire.

Unbelievers question restoration in a new creation after becoming dust, while the passage describes collars, fire, evil reckoning, Hell, and reward for responders.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18471-18596 confidence: high

Unbelievers marvelingly ask whether they will be restored in a new creation after becoming dust; they are described with collars on their necks and as inmates of the fire forever.

The passage cites the objection that people who have become dust could be restored in a new creation.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18471-18596 confidence: high

Unbelievers marvelingly ask whether they will be restored in a new creation after becoming dust; they are described with collars on their necks and as inmates of the fire forever.

Unbelievers are assigned collars, fire, evil reckoning, Hell, and a wretched bed, while those who respond and keep the compact receive excellent reward and Gardens of Eden.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18733-18863 confidence: high

The passage asks how people can withhold faith when they were dead and God gave life, will cause death, restore life, and receive their return; God created all on earth and fashioned heaven into seven heavens.

The passage states a sequence: dead, given life, caused to die, restored to life, and returned to God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18733-18863 confidence: high

"Ye were dead and He gave you life; next He will cause you to die; next He will restore you to life: next shall ye return to Him!"

A clear sequence is stated: people were dead, God gave life, God will cause death, God will restore life, and people will return to Him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18865-18984 confidence: high

The people demand to see God plainly; a thunderbolt falls upon them, and afterward they are raised to life after having been dead.

After the thunderbolt, the people are raised to life after death; later, God gives life to the dead in the corpse episode.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18865-18984 confidence: high

Moses says God commands a cow sacrifice. The people ask for clarification; the cow is specified as middle-aged, bright fawn-coloured, sound, unblemished, and not used for ploughing or watering before they sacrifice it.

A divinely specified cow is sacrificed; part of it is used to strike a corpse, after which the passage states that God gives life to the dead and reveals what was hidden.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18986-19101 confidence: high

A covenant forbids shedding one another's blood and expelling one another; the addressees are accused of killing, driving out, helping against their own people, and selective belief, with shame in life and severe torment on the day of Resurrection.

The passage explicitly says that on the day of the Resurrection certain violators will be sent to severe torment.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18986-19101 confidence: high

The claim that Hell fire lasts only a few days is challenged; evil workers abide in fire, while believers who do right abide in Paradise.

The passage contrasts sinners abiding in fire with believers in Paradise and mentions shame in this life, resurrection torment, and punishment that long life cannot avoid.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19103-19221 confidence: high

Jews and Christians issue reciprocal claims against one another although both read the Book; God will judge between them on the resurrection day.

God is said to judge disputes on resurrection day, and a day is described when no soul can satisfy for another, no ransom is accepted, and no intercession or help avails.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19223-19345 confidence: medium

“say not of those who are slain on God’s path that they are Dead; nay, they are Living!”

Those slain on God’s path are not to be called dead, but living, and the audience is told it does not understand.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19223-19345 confidence: medium

Those slain on God’s path are said to be living, not dead; believers are tested with fear, hunger, and losses; the patient affirm they belong to God and return to Him and receive blessings and mercy.

The passage commands that those slain on God’s path not be called dead, saying instead that they are living though the hearers do not understand.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19347-19457 confidence: high

Those who hide scriptures sent down by God and barter them for a small price swallow fire and face grievous torment on the day of resurrection.

Those who conceal scripture are said to face God on the day of resurrection, with no divine speech or absolution and grievous torment.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19347-19457 confidence: high

“Under it shall they remain for ever: their torment shall not be lightened, and God will not even look upon them!”

The passage describes everlasting torment, chastisement, inability to leave the fire, swallowing fire, and judgment on the day of Resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19459-19571 confidence: high

Present life is prepared for unbelievers who mock the faithful, while those who fear God are above them on the day of resurrection and God gives bounty without measure.

Unbelievers who mock the faithful are contrasted with those who fear God, who will be above them on the day of resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19459-19571 confidence: high

After holy rites, remember God intensely; prayers are contrasted for this world only versus good in this world and the next and protection from fire; God reckons swiftly; people are gathered to God.

The passage mentions no portion in the next life, torment of fire, God swift to reckon, Hell for the prideful sinner, doom sealed, return to God, punishment, and the day of resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19679-19788 confidence: high

"they were thousands—for fear of death... God said to them, 'Die:' then He restored them to life"

Those who fled death are commanded by God to die and are then restored to life.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19679-19788 confidence: high

Those who left their dwellings in thousands for fear of death are described; "God said to them, 'Die:' then He restored them to life."

The passage says that thousands who left their dwellings for fear of death are commanded by God to die and then restored to life.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19790-19894 confidence: high

A passerby at a ruined city questions its revival; God causes him to die one hundred years and raises him, showing preserved food and drink and the ass’s bones clothed with flesh.

The passerby dies for one hundred years and is raised; the ass’s bones are clothed with flesh; Abraham is shown the return of cut birds.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19790-19894 confidence: high

Abraham disputes with a kingdom-holding figure about life and death, then challenges him concerning the sun's rising from the East.

God is presented as making alive and causing death, reviving a man after one hundred years, restoring an ass's bones with flesh, and causing cut birds to return when called.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19896-20006 confidence: high

Usury-takers rise at resurrection like one touched by Satan; selling is allowed and usury forbidden; returning to usury after warning leads to the fire forever.

Usury-takers are described as rising at resurrection in a condition compared to one touched by Satan.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19896-20006 confidence: high

Those who swallow usury rise in resurrection like one touched by Satan; selling is allowed, usury forbidden, abstention after warning receives pardon, and returners to usury abide in fire.

Consumers of usury are described as arising in the resurrection in a marked condition, and the passage also speaks of return to God and recompense.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20008-20136 confidence: medium

A Talmudic report says Israelites who died after hearing the divine voice were restored by the intercession of the Law.

Israelites who died on hearing the divine voice are said to be restored by the intercession of the Law.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20008-20136 confidence: medium

Israelites who died after hearing the divine voice are said in a Talmudic account to have been restored by the intercession of the Law itself.

Israelites who died after hearing the divine voice are said to have been restored by the Law's intercession.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2020-2251 confidence: high

Man is created from poured-forth germs, and God is able to restore him to life on a day when secrets are searched out and he has no helper.

God is described as able to restore man to life on a day when all secrets are searched out and man has no helper.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2020-2251 confidence: high

The Night-Comer is the piercing star; every soul has a guardian; humans are created from poured-forth germs; God can restore life on the day secrets are searched out; the Koran is a discriminating discourse.

God is said to be able to restore man to life on a day when all secrets are searched out and the person has no helper.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20275-20431 confidence: high

The passage affirms that deniers will be raised and told of their deeds, commands belief in God, the apostle, and sent-down light, describes the day of mutual gathering, and contrasts gardens with rivers for believers against fire for those who deny signs.

Sura LXIV directly denies the claim that the dead will not be raised and states that people will be raised, told of their deeds, and gathered.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20275-20431 confidence: medium

Notes identify Nimrod, summarize Ozair or Esdras doubting Jerusalem's rebuilding after Nebuchadnezzar, say a miracle assured him, link the story to Nehemiah's circuit of the ruined city, and cross-reference Genesis 15:9.

A translator note says Ozair or Esdras doubted whether Jerusalem could be rebuilt and that a miracle was performed for his assurance.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20275-20431 confidence: high

"Ye shall surely be raised; then shall ye surely be told of your deeds"; the passage also commands belief in God, His apostle, and the sent-down light.

The passage directly addresses denial of being raised from the dead and states that people will be raised and told of their deeds.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20834-20983 confidence: high

The passage asks whether infidels await only the sudden coming of the Hour, says its signs have already come, and instructs Muhammad to know there is no god but God and ask pardon for himself and believing men and women.

The passage asks what infidels await except the sudden coming of the Hour and says its signs have already come.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21243-21364 confidence: high

Jesus says he will heal the blind and leper, quicken the dead by God's leave, and tell people what they eat and store in houses.

Jesus announces healing the blind and leper and quickening the dead by God's leave.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21243-21364 confidence: high

Jesus says he will heal the blind and leper, quicken the dead by God's leave, and tell people what they eat and store in their houses as a sign for believers.

Jesus heals the blind and leper and quickens the dead by God's leave.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21243-21364 confidence: high

God tells Jesus he will cause him to die, take him up to himself, deliver him from unbelievers, place his followers above unbelievers until resurrection, and decide disputes after their return to him.

The passage describes return to God, divine decision about disputes, chastisement for unbelievers, recompense for believers, and the day of resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21624-21745 confidence: high

The Prophet will not defraud; whoever defrauds will come with it on the day of resurrection, every soul will be paid its merit, and the one under God's wrath has Hell as abode, with varying grades before God.

The passage refers to the day of resurrection, payment of every soul according to merit, Hell for one under wrath, and chastisement for infidelity.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21624-21745 confidence: high

Those slain on God's path are not to be reputed dead; they are alive with their Lord, sustained, rejoicing in God's bounty, without fear or grief, and their reward does not perish.

Those slain on God's path are said not to be dead, but alive with their Lord, sustained and rejoicing without fear or grief.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21624-21745 confidence: high

A defrauder will come forth with his defraudings on the day of resurrection; every soul will be paid what it merited without injustice, and Hell is named as the abode of one who brings God’s wrath upon himself.

The day of resurrection is named, and the passage states that a defrauder will appear with his defraudings, every soul will be paid what it has merited, and injustice will not occur.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21624-21745 confidence: medium

Those slain on God’s path are not to be reckoned dead; they are described as alive with their Lord, richly sustained, rejoicing in God’s bounty, and free from fear and grief.

Those slain on God’s path are said not to be dead but alive with their Lord, sustained, rejoicing, and free from fear and grief.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21747-21849 confidence: high

Those who are niggardly with God's bounty are warned that what they withheld will be their collar on the day of resurrection; the heritage of heavens and earth belongs to God.

The passage repeatedly links death, the day of resurrection, divine accounting, fire or Hell for wrong-doers, and gardens with streams for the righteous.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21747-21849 confidence: high

Those who are niggardly with what God has given are warned that the withheld thing will be their collar on the day of resurrection; the heritage of the Heavens and Earth is God's.

The day of resurrection is named as the time when withheld bounty becomes a collar, souls receive recompense, and supplicants ask not to be put to shame.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21747-21849 confidence: high

God hears the saying, "God is poor and we are rich," will write down such sayings and the unjust slaughter of prophets, and will command the speakers to taste burning torment.

The passage contrasts Fire, Hell, and burning torment with Paradise and gardens beneath streams or rivers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 confidence: high

The note says Muhammad probably believed that God took Jesus’s dead body to heaven while the Jews crucified a man who resembled him, and discusses Qur'anic wording about God causing to die or taking to himself.

The note describes Jesus being taken to heaven and later returning at the end of the world, dying, and being raised again.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 confidence: medium

The note says Muhammad probably believed God took Jesus' dead body to Heaven while the Jews crucified a man resembling him; it also says Muslims believe Jesus will return at the end of the world, slay the Antichrist, die, and be raised again.

The note says God took Jesus to Heaven, a lookalike was crucified, and Muslims believe Jesus will return at the end of the world, slay the Antichrist, die, and be raised again.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2254-2504 confidence: high

God creates man from moist germs, fashions him, gives passage from the womb, causes death and burial, and raises him again when he pleases.

Man is created and fashioned, passes from the womb, dies and is buried, and will be raised again when God pleases.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2254-2504 confidence: high

At the stunning trumpet-blast, people flee close kin; some faces are radiant and joyous, while others are dusty and blackened.

A stunning trumpet-blast precedes a day when people flee kin, each is occupied with his own concerns, and faces show divergent fates.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2254-2504 confidence: high

God creates man from moist germs, fashions him, makes an easy passage from the womb, causes death and burial, and will raise him again when he pleases.

The passage explicitly sequences human creation, womb passage, death, burial, and later raising to life.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22710-22813 confidence: high

"He will certainly assemble you on the day of resurrection."

God is said to assemble people on the day of resurrection with no doubt of it.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22710-22813 confidence: high

Good and evil mediation bring corresponding gain or fruit; greetings should be bettered or returned; God counts all things and will assemble people on the day of resurrection.

God is said to certainly assemble people on the day of resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22815-22934 confidence: high

"who shall plead with God for them on the day of the resurrection?"

The passage explicitly names the day of resurrection in connection with pleading before God and later requires belief in the last day.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22815-22934 confidence: high

The deceitful hide from people but not from God; the passage asks who will plead for them on resurrection day; pardon is available to one who asks God.

The passage explicitly invokes the day of resurrection in connection with pleading before God and lack of guardianship for wrongdoers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22936-23059 confidence: high

Hypocrites claim solidarity with whichever side succeeds; God will judge between them on the day of resurrection.

The day of resurrection is named as the time of divine judgment, and Jesus is said to be a witness against the people of the Book on that day.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22936-23059 confidence: high

Hypocrites speak as allies to whichever side succeeds; God will judge between the groups on the day of resurrection.

The passage names the day of resurrection as a time of judgment and says Jesus will be a witness against the People of the Book on that day.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24209-24323 confidence: high

On the day God raises all to life, He will tell them their deeds; God counted what they forgot and witnesses all things.

God raises all people and tells them their deeds, which God has counted though they forgot them.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24209-24323 confidence: high

Those opposing God and His Apostle will be brought low; demonstrative signs have been sent; on the day God raises all to life, He will tell them their deeds, which He has counted.

God is said to raise all to life and tell them of their deeds on the day of resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24325-24458 confidence: high

God is called the Truth, the one who quickens the dead; the Hour will come, and God will wake those in tombs to life.

The passage explicitly states that the Hour will come and that God will wake to life those in the tombs.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24584-24720 confidence: high

“He it is who hath given you life, then will cause you to die, then will give you life”

The sequence states that God gives life, causes death, and then gives life again.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24584-24720 confidence: high

Every people has appointed observances; disputes are referred to God, who will judge on the day of resurrection.

God will judge between disputing people on the day of resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24973-25111 confidence: high

Kin and children will not avail on the day of resurrection; a severance will be made, and God beholds actions.

The passage names the day of resurrection, states that kinship will not avail, and says God beholds actions.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2506-2739 confidence: medium

The Cleaving: heaven cleaves, stars disperse, seas mingle, graves are overturned, souls recognize actions, guardians record deeds, the righteous are in delights, the impure in Hell-fire, and sovereignty belongs to God on the day of doom.

Graves are turned upside down and souls are paired with their bodies before each soul knows its deeds.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2506-2739 confidence: high

Heaven cleaves, stars disperse, seas commingle, graves are overturned, and each soul recognizes earliest and latest actions.

Graves are turned upside down, souls are paired with their bodies, and Paradise and Hell are brought into the final scene.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25713-25846 confidence: medium

A note reports the tradition that Ezra was raised to life after one hundred years dead and dictated the lost Jewish law from memory to the scribes.

A note reports a tradition that Ezra was raised to life after being one hundred years dead and then dictated the Jewish law from memory.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26091-26201 confidence: high

Infidels cannot ransom themselves from resurrection-day torment even with twice the earth's riches, and they wish to come forth from the Fire but cannot.

Infidels are described as unable to ransom themselves from torment on the day of resurrection and unable to leave the Fire.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26091-26201 confidence: high

Infidels' ransom from torment on the day of resurrection would not be accepted; they wish to come forth from the Fire but cannot, and lasting torment is theirs.

Infidels are described as unable to ransom themselves on the day of resurrection and unable to come forth from the Fire.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26203-26315 confidence: high

If the People of the Book believe and fear God, their sins will be removed and they will enter gardens of delight; if they observe the Law, the Evangel, and what was sent down, they will have good things from above and beneath.

The passage contrasts gardens of delight and freedom from fear or grief with exclusion from the Garden, the Fire as abode, grievous chastisement, and torment, in relation to belief and action.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26429-26545 confidence: medium

God says he taught Jesus Scripture, Wisdom, Law, and Evangel; Jesus made a clay bird live, healed the blind and leper, brought forth the dead by God's leave, and was opposed by unbelievers who called the signs sorcery.

Jesus is said to bring forth the dead by God's leave.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26429-26545 confidence: high

God taught Jesus scripture and wisdom; Jesus made a clay bird live, healed the blind and leper, and brought forth the dead by God's leave; unbelievers called the tokens sorcery.

God recalls that Jesus brought forth the dead by God's leave.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2741-2973 confidence: high

The passage invokes sunset redness, night, and the full moon; people are carried from state to state, glossed as life, death, grave, resurrection, and Paradise; unbelievers lie, while believers who do right receive unfailing recompense.

The passage refers to graves being laid bare, restoration after rotten bones, a single blast bringing people to the earth's surface, and movement from grave to resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2741-2973 confidence: medium

The passage invokes sunset redness, night and its gatherings, and the full moon, then says people will be carried from state to state; the footnote glosses this as Life to Death, Grave to Resurrection, and Paradise.

Sura 84 says people are carried from state to state, and the footnote glosses this as Life to Death, Grave to Resurrection, and then Paradise.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2741-2973 confidence: high

When what is in the graves is laid bare and what is in men's breasts is brought forth, the Lord will be informed concerning them.

Sura 100 says graves will be laid bare and what is in human breasts will be brought forth before the Lord is informed concerning them.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2741-2973 confidence: high

A disturbing trumpet-blast is followed by a second blast; on that day hearts quake and looks are downcast.

Sura 79 describes trumpet-blasts, skepticism about restoration from rotten bones, and a single blast after which the dead are on the surface of the earth.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2975-3208 confidence: high

The day of severing assembles people and ancestors; the God-fearing are placed among shades, fountains, and desired fruits and are told to eat and drink in health as recompense.

The text refers to people and ancestors being assembled, a trumpet blast, people coming in crowds, and a person seeing deeds sent before him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2975-3208 confidence: high

The passage addresses those who charged with imposture, recalls destruction of earlier evildoers, describes creation from a germ in a secure place until birth, and names earth, living and dead, mountains, and sweet water.

The passage refers to the great News with a note identifying it as Resurrection, describes the earth holding living and dead, assembles ancestors, and depicts a trumpet blast after which people come in crowds.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3210-3455 confidence: high

The Resurrection section says no oath is needed by the day of resurrection or the self-accusing soul, and asks whether man thinks his bones will not be reunited; even fingertips can be replaced.

The Resurrection section explicitly names resurrection, reunites bones and fingertips, and ends by asking whether God can quicken the dead.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3210-3455 confidence: high

The passage swears by resurrection, says bones and fingertips can be restored, describes a dazzled eye, darkened moon, sun and moon together, a cry for refuge, and the Lord as sole asylum.

The passage directly states that bones can be reunited, fingertips replaced, and the dead quickened by God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3457-3676 confidence: high

Woe is pronounced on those who stint measure; the passage asks whether they think they will be raised for the great day when mankind stands before the Lord of the worlds.

Those who stint are asked whether they think they will be raised again for the great day when mankind stands before the Lord.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3457-3676 confidence: high

Those who stint measure are condemned and asked whether they think they shall be raised for the great day when mankind stands before the Lord of the worlds.

Those addressed are asked whether they think they will be raised for the great day when mankind stands before the Lord of the worlds.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3678-3891 confidence: medium

"They ask, 'When this day of judgment?' / On that day they shall be tormented at the fire."

The passage contrasts torment at the fire for deniers with gardens and fountains for the God-fearing and uses judgment-day language.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3893-4118 confidence: high

The people of the left hand are amid pestilential winds, scalding water, and black smoke; they had persisted in sin and questioned whether dust and bones and their ancestors would be raised.

The deniers ask whether the dead who became dust and bones will be raised; the response affirms that former and latter generations will be gathered for a known day.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3893-4118 confidence: high

They had worldly goods, persisted in heinous sin, and asked whether they and the fathers of old would be raised after becoming dust and bones.

The left-hand people question whether they and their ancestors will be raised after death, dust, and bones; the answer states that former and latter will be gathered for a known day.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4120-4331 confidence: high

"Is it ye who create them? or are we their creator?" and death is decreed, yet the speaker is not hindered from replacing or producing humans again.

The passage speaks of decreed death, possible replacement or production again in an unknown form, first creation, and inability of humans to return the dying soul.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4120-4331 confidence: high

Rhetorical questions ask who creates the germs of life; the speaker says death has been decreed and that humans could be replaced or produced again in an unknown form; first creation is invoked for reflection.

The passage moves from initial creation, decreed death, and the possibility of reproducing humans in an unknown form to a call for reflection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4333-4512 confidence: high

God is the term of all things, causes laughter, weeping, death, life, sexual creation, second creation, possession, and is Lord of Sirius; he destroyed ancient peoples and overturned cities; the warning day draws near and the audience is commanded to worship.

God is said to cause death and make alive and to possess the second creation.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4333-4512 confidence: high

God is the term of all things, causes laughter and weeping, death and life, creates male and female from germs of life, holds second creation, enriches, and is Lord of Sirius.

God is said to cause death and life and to possess the second creation.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4514-4760 confidence: high

“they shall flock up out of their graves in haste”; their eyes are downcast and disgrace covers them on the threatened day.

The condemned are said to flock up out of their graves in haste on the threatened day.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4514-4760 confidence: high

“The day on which they shall flock up out of their graves in haste like men who rally to a standard: Their eyes downcast; disgrace shall cover them.”

People are described as flocking up from graves in haste on their threatened day, with disgrace covering them.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4762-4955 confidence: high

“The hour hath approached and the MOON hath been cleft”; rejecters call a miracle “well-devised magic.”

The passage announces the Hour, depicts a summons, and describes people emerging from graves for a distressful day.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4762-4955 confidence: high

The Hour approaches, the moon is cleft, miracles are dismissed as magic, warners are not heeded, and the summoner calls people from graves on a distressful day.

The passage describes the Hour, people emerging from graves, the summoner, the distressful day, Hell, written deeds, and the reward of the pious.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4957-5183 confidence: high

“When they are warned, no warning do they take”; they mock a sign as sorcery and ask whether, after becoming “dust and bones,” they shall be raised.

Mockers deny that dust and bones will be raised, but a single blast brings them to the day of reckoning.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5185-5401 confidence: medium

Jonas is an apostle who flees to a laden ship; lots are cast, he is doomed, and the fish swallows him because he is blameworthy.

Jonas is swallowed by a fish, would have remained in its belly until resurrection had he not praised God, and is cast sick onto a bare shore.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5403-5596 confidence: high

God forms humans, creates seven heavens, places moon and sun, makes humans spring from earth like a plant, returns them to earth and brings them forth anew, and spreads earth like a carpet with paths.

Humans are described as springing from earth, returning into it, and being brought forth anew.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5403-5596 confidence: high

God forms humans by stages, creates seven heavens, places moon and sun, causes humans to spring from earth like a plant, returns them to earth and brings them forth anew, and spreads the earth with paths.

The passage says humans spring from the earth like a plant, will be turned back into it, and will be brought forth anew.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5598-5788 confidence: high

Infidels say there is only a first death, deny being raised again, and demand that their ancestors be brought back.

Infidels deny being raised after death, while the passage later argues from creation and rain-revived dead land to resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5598-5788 confidence: high

Death comes, a trumpet blast marks the threatened day, and every soul arrives with an angel urging it along and an angel witnessing against it.

A trumpet blast marks the threatened day, and every soul comes with an angel urging it and an angel witnessing against it.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5598-5788 confidence: high

Infidels say there is only the first death, deny being raised again, and demand the return of their sires as proof.

Doubters deny being raised after first death and later question return after dust; the passage responds with divine knowledge, creation, and resurrection signs.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5598-5788 confidence: high

The pious are secure amid gardens and fountains, clothed in silk and rich robes, facing one another, wed to large-eyed virgins, and calling for every kind of fruit.

The pious occupy secure gardens and fountains, receive rich garments, companions, fruit, and taste no death after the first death.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5598-5788 confidence: high

Rain from Heaven causes gardens, grain, and tall palms to grow, nourishes humans, and gives life to a dead country; the passage adds, 'So also shall be the resurrection.'

Rain from Heaven produces gardens, grain, and palms, gives life to a dead country, and is explicitly linked to resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5790-5982 confidence: high

A crier will cry from a place near to all; people will hear the shout on the day of coming forth from the grave, and the earth will cleave open over the dead for gathering.

The passage states that people will hear the shout on the day of coming forth from the grave and that the earth will cleave over the dead.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5790-5982 confidence: high

A crier cries from a place near to everyone; the shout marks coming forth from graves; God causes life and death, all return to him, and the earth cleaves over the dead for gathering.

The crier's cry and shout are followed by men coming forth from the grave and the earth cleaving over the dead.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5984-6131 confidence: high

The Lord spreads the earth, traces paths, sends rain, brings forth herbs for people and cattle, creates humans from earth, returns them into it, and brings them forth a second time.

The passage states that humans are created from the earth, returned into it, and brought forth from it a second time.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5984-6131 confidence: high

Moses says the Lord gives form and guidance, holds knowledge of past generations in a book, spreads the earth, sends rain, brings forth herbs, and will bring humans forth a second time from earth.

The passage states that humans are created from earth, return into it, and are brought out from it a second time.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5984-6131 confidence: high

Pharaoh threatens to cut off hands and feet on opposite sides and crucify the magicians on palm trunks; the magicians affirm faith and speak of Hell for the criminal and Gardens of Eden for righteous believers.

The passage contrasts Hell for one laden with crime and Gardens of Eden for believers with righteous works.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6133-6277 confidence: high

Those who turn aside carry a burden on the day of Resurrection; on that day a trumpet blast occurs and the wicked are gathered with leaden eyes.

The passage repeatedly names the day of Resurrection, burden-bearing, trumpet blast, gathered wicked, intercession by permission, and recompense for transgression.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6133-6277 confidence: high

The passage says old histories are recited as admonition, and whoever turns aside will carry a grievous burden on the day of Resurrection.

The passage describes burdens carried on the day of Resurrection, a trumpet blast, gathering of the wicked, humbled faces, permitted intercession only by divine approval, and the fate of righteous believers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6440-6654 confidence: high

Abraham prays for wisdom, justice, a good name among posterity, inheritance of the garden, forgiveness for his father, and no shame when mankind is raised.

Abraham speaks of the day of reckoning and the day mankind is raised; Paradise is brought near to the pious and Hell opened for the astray.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6440-6654 confidence: high

Abraham questions his father and people about idol worship; he contrasts idols with the Lord who creates, guides, provides, heals, causes death and quickening, forgives on the day of reckoning, and receives Abraham's prayers.

Abraham speaks of the Lord causing him to die and quicken him, forgiving on the day of reckoning, and the day when mankind is raised up.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6881-7048 confidence: high

The divine speaker causes life and death, is the heir of all things, knows earlier and later people, and the Lord will gather them together again.

The divine speaker causes life and death and says the Lord will gather them together again.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7050-7238 confidence: high

Eblis refuses to bow to man created of clay and moulded loam; God tells him to depart as a stoned one and places a curse on him until the day of reckoning.

Eblis requests respite until the day when man is raised from the dead, and the passage repeatedly invokes reckoning, chastisement, Hell, and accounting.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7050-7238 confidence: high

God tells Eblis to depart as a stoned one under curse until reckoning; Eblis asks respite until humans are raised, and God grants respite until the predestined time.

The passage refers to the day when humans are raised from the dead, the day of reckoning, Hell with seven portals, and the pious in gardens and fountains.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 722-779 confidence: medium

The preface compares several scriptural passages and includes the last judgment, the dead hearing the Son of God's voice, and the exterminating or awakening cry of Gabriel.

The passage mentions the last judgment, the dead hearing a divine voice, and an exterminating or awakening cry of Gabriel.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 722-779 confidence: medium

The passage invites comparison involving last judgment language, the voice of the Son of God heard by the dead, and the exterminating or awakening cry of Gabriel.

The passage mentions last judgment language and compares a voice heard by the dead with Gabriel's exterminating or awakening cry.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

John is told to receive the Book; he is given wisdom as a child, mercy, purity, piety, dutifulness to parents, and peace on the day of birth, death, and being raised to life.

John and Mary's infant are both associated with peace on the day of birth, death, and being raised to life.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

John receives the Book with purpose of heart, is given wisdom as a child, mercy, purity, piety, filial duty, and peace on birth, death, and raising to life.

Both John and the infant’s speech include peace on the day of birth, the day of death, and the day of being raised to life.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7396-7552 confidence: high

Man questions whether he will be brought forth alive after death; God recalls making him from nothing, gathers people and Satans, sets them on their knees around Hell, identifies rebels, decrees descent to it, delivers the God-fearing, and leaves the wicked on their knees.

The passage quotes a question about being brought forth alive after death and answers by recalling God's first creation of humanity.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7396-7552 confidence: high

A human questions being brought forth alive after death; the passage recalls initial creation from nothing and says God will gather them and the Satans and set them on their knees around Hell.

A human doubts being brought forth alive after death, and the response invokes initial creation from nothing before describing final gathering.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7554-7691 confidence: high

All in heaven and earth approach as servants; God has numbered them exactly; “each of them shall come to Him, on the day of Resurrection, singly”; God grants love to believers who do right.

Each being is said to come to God singly on the day of Resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7554-7691 confidence: high

All in the heavens and earth approach the God of Mercy as servants; he has noted and exactly numbered them.

Each being is said to come to the God of Mercy singly on the day of Resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7860-8026 confidence: medium

Eblis asks for respite until the day of Resurrection; God grants respite until the appointed time; Eblis vows to seduce all except sincere servants, and God declares Hell will be filled with Eblis and followers.

Eblis asks for delay until the day of Resurrection, receives respite until the appointed time, and vows to seduce all except sincere servants.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7860-8026 confidence: high

God tells Eblis to depart, calls him accursed, and says His ban will remain on him until the day of reckoning.

Eblis asks for respite until the day of Resurrection, and God grants respite until the appointed time after banning him until the day of reckoning.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8028-8198 confidence: high

God says the dead will be quickened, people’s works and traces will be written down, and everything is set in the clear Book of decrees.

The passage states that God quickens the dead and later describes people coming out of sepulchres at the trumpet blast.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8028-8198 confidence: high

After warnings and refusal of signs and almsgiving, unbelievers ask when the promise will come; they await a single blast that assails them while they wrangle, preventing bequests or return to families.

A single blast overtakes people, the trumpet is blown, the dead emerge from sepulchres, all are assembled, and recompense is according to deeds.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8028-8198 confidence: high

God says He will quicken the dead and write down people's works and traces in a clear Book of decrees.

God says He quickens the dead; the trumpet is blown; people emerge from sepulchres and are assembled before God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8028-8198 confidence: high

Dead earth is a sign: God quickens it, brings forth grain, makes date and vine gardens, and causes springs to gush forth.

The dead earth is quickened to bring forth grain, gardens, and springs as a sign.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8200-8362 confidence: high

Man, created from moist germs of life, becomes a caviller and asks who will give life to rotten bones.

The passage answers the question of who can give life to rotten bones and compares rain reviving dead land to being brought forth from the grave.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8200-8362 confidence: high

The creator of heavens and earth made earth a couch, traced routes, sent rain, created sexual couples, and made ships and beasts for riding.

Rain from heaven quickens a dead land, and the text explicitly says that in this way people will be brought forth from the grave.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8200-8362 confidence: high

Man asks, "Who... shall give life to bones when they are rotten?"

A caviller asks who will give life to rotten bones, and the response says the one who first created them will give them life.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8200-8362 confidence: high

The one who first gave being will give life; fire comes from the green tree; the creator of heavens and earth can create their like.

The creator of the heavens and earth is said able to create their like, and the command 'BE' makes a thing be; return to God follows.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8200-8362 confidence: high

God created heavens and earth, made earth a couch with routes, and sends rain that quickens dead land, as people will be brought from the grave.

Rain from heaven quickens dead land, and the text immediately says that thus people shall be brought forth from the grave.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8518-8693 confidence: high

The Djinn say God has neither spouse nor offspring, condemn false speech about God, mention humans seeking refuge with Djinn, and report the belief that God would not raise any from the dead.

The Djinn report that some thought God would not raise anyone from the dead, while their own speech turns toward belief in divine guidance and accountability.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8518-8693 confidence: medium

The passage rejects a son of the God of Mercy, exalts the Lord of heavens, earth, and Throne, affirms divine knowledge of the Hour and return to God, and limits intercession by beings called beside Him.

The passage says people will be brought back to God and reports the view that God would not raise anyone from the dead.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8695-8860 confidence: high

Those who fear their Lord in secret receive pardon and reward. God knows hidden and open conversation and the inmost breasts; He made the earth level for humans to traverse and eat from, and unto Him is resurrection.

The passage states that resurrection is unto God and that humans, sown in the earth, shall be gathered to Him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8695-8860 confidence: high

Those who fear their Lord in secret receive pardon and reward. God knows hidden and open speech and inmost breasts. The earth is level for traversal and provision; resurrection is unto God; warnings include earth cleaving, quaking, and a stone-charged whirlwind.

The passage states that resurrection is unto God and that people sown in the earth will be gathered to Him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8862-9028 confidence: high

Man is created from fine clay, placed as a moist germ in a safe abode, then formed as clot, flesh, bones, flesh clothed with flesh, and brought forth in another make.

Humanity is formed in stages, then death and awakening on the day of resurrection are explicitly stated.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8862-9028 confidence: high

People will die and be waked on the day of resurrection; seven heavens are created over them, and God is not careless of creation.

The passage explicitly states that people will die and then be waked up on the day of resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9030-9193 confidence: high

They ask whether, after becoming "dust and bones," they shall be waked to life, and call the promise "fables of the ancients."

The passage presents objections to being waked to life after becoming dust and bones, then states that a barrier remains until the day they are raised again.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9030-9193 confidence: high

When the trumpet is sounded, kinship ties cease on that day and they do not ask each other's help.

When the trumpet is sounded, kinship ties cease and people no longer seek help from one another before judgment by balances.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9030-9193 confidence: high

God gives human faculties, birth, life, death, and night-day change; opponents deny awakening after becoming dust and bones.

Opponents question being awakened after becoming dust and bones; a barrier remains until they are raised again; the trumpet is sounded before judgment.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9030-9193 confidence: medium

At death the wicked asks to return and do good; the request is refused, and a barrier remains until resurrection.

The passage gives a sequence of death, refused return, barrier, raising, trumpet, broken kinship ties, balances, hell, reward, and account before God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9195-9356 confidence: medium

No human life lasts forever; every soul tastes death, is tested with evil and good, and returns to God. Infidels scoff and ask when the threat comes; hellfire comes suddenly, and earlier apostles’ scoffers were encompassed by the doom they mocked.

Every soul tastes death, is tested with evil and good, returns to God, and scoffers are warned of sudden hellfire.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 confidence: high

Just balances are set up for the day of resurrection; no soul is wronged, and even a mustard-seed weight of work is brought forth for reckoning.

The passage explicitly describes just balances for the day of resurrection and exact accounting down to a mustard-seed weight.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 confidence: high

Just balances are set up for the day of resurrection; no soul is wronged, and even a deed the weight of a mustard seed is brought forth for reckoning.

The passage describes the day of resurrection, just balances, no soul wronged, and deeds as small as a mustard seed brought forth for reckoning.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9508-9648 confidence: high

On that day heaven is rolled up like written scrolls; as the first creation was made, it will be brought forth again.

Heaven is rolled up and creation is brought forth again as at the first creation.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9508-9648 confidence: high

“On that day we will roll up the heaven as one rolleth up written scrolls.” The passage also says creation will be brought forth again as at first.

Heaven is rolled up like scrolls, and creation is brought forth again in the pattern of the first creation.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9793-9936 confidence: high

Unbelieving Meccans pass by “the city on which was rained a fatal rain” and are said to have no hope of resurrection.

The passage mentions denial of resurrection, the day of Resurrection, doubled torment, repentance, Hell, and Paradise as reward.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9793-9936 confidence: high

Unbelieving Meccans have often passed by the city on which fatal rain was rained, yet have no hope of resurrection.

The passage mentions lack of hope of resurrection, the day of Resurrection, punishment, repentance, Hell, and the High Places of Paradise.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9938-10086 confidence: high

Every person's fate is fastened about the neck; on resurrection a wide-open book is brought forth and the person is told to read the account.

Each person's fate is fastened about the neck, and on the day of resurrection an open book is brought forth for that person to read as an account.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9938-10086 confidence: high

Every man's fate is fastened about his neck; on resurrection day an open book is brought forth and the person is told to read his own account; no bearer bears another's load, and punishment follows after an apostle is sent.

Each person's fate is fastened about the neck, and at resurrection an open book is presented for self-accounting.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9938-10086 confidence: high

The passage contrasts choosing the quickly passing life, after which hell and burning may be appointed, with choosing and striving for the next life as a believer.

The passage contrasts choosing this quickly passing life, followed by hell, with choosing and striving for the next life as a believer.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 3717-3792 confidence: high

The passage gives the confession: "there is no god but the true GOD; and that Mohammed is his apostle," and lists belief in God, angels, scriptures, prophets, resurrection and day of judgment, and God's decree.

Belief in resurrection and the day of judgment is explicitly listed among the branches of faith.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 3717-3792 confidence: high

The confession that there is no god but the true God and Mohammed is his apostle is said to include belief in God, angels, scriptures, prophets, resurrection and the day of judgment, and God's decree and predetermination.

Belief in resurrection and the day of judgment is explicitly listed as one of the six branches of faith.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 3795-3850 confidence: high

The four eminent angels are Gabriel, linked with revelation and divine decrees; Michael, protector of the Jews; Azral, angel of death separating souls from bodies; and Israfil, who sounds the trumpet at the resurrection.

Israfil's office is described as sounding the trumpet at the resurrection.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 3795-3850 confidence: high

Gabriel, Michael, Azral, and Israfil are named as especially favored angels with offices of revelation/decree-writing, protection, death/soul-separation, and sounding the resurrection trumpet; two guardian angels attend each person and record actions.

Israfil’s assigned office is to sound the trumpet at the resurrection.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 3957-4008 confidence: high

The passage names belief in a general resurrection and future judgment as an article of faith and introduces the intermediate state of body and soul after death.

The passage explicitly identifies belief in a general resurrection and future judgment as an article of faith.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 3957-4008 confidence: high

The Koran is said to require belief in general resurrection and future judgment; the passage then introduces teachings about the intermediate state of body and soul after death.

The passage directly names belief in a general resurrection and future judgment as an article required by the Koran.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4011-4062 confidence: medium

A corpse is pressed into the earth and gnawed or stung until resurrection by ninety-nine seven-headed dragons, or sins become venomous beasts such as dragons, scorpions, and serpents; some understand this figuratively.

Grave punishment and the soul's interval state are explicitly framed as lasting until or between death and resurrection.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4011-4062 confidence: high

The soul is separated from the body by the angel of death, gently for the good and violently for the wicked, and enters Al Berzakh, the interval between death and resurrection.

The soul enters Al Berzakh, an interval between death and resurrection, and faithful souls have differing pre-resurrection conditions.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4011-4062 confidence: medium

The passage says Mohammed borrowed these notions from Jews, then summarizes a Jewish account: the angel of death sits on the grave, the soul reenters the body, the person is examined and struck with a half-iron, half-fire chain, and the punishment is called Hibbut hakkeber or beating of the sepulchre.

The Jewish account has the soul reenter the body and raise it for examination, and the doctrinal answer says any body part capable of understanding may be restored to life for questioning.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4065-4117 confidence: high

The passage contrasts spiritual resurrection, corporeal resurrection, and the received opinion that both body and soul will be raised.

The received opinion described is that both body and soul will be raised, with bodily renewal from an incorruptible bone.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4065-4117 confidence: medium

Muhammad is said to have taught that the body is consumed except al Ajb, the os coccygis, which remains as a seed until a forty days' rain from God covers the earth and causes bodies to sprout like plants.

The os coccygis remains as a seed and bodies sprout like plants after a forty days' rain sent by God.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4065-4117 confidence: high

The passage contrasts spiritual-only and corporeal-only views of resurrection with the received opinion that both body and soul will be raised; Mohammed is said to preserve the al Ajb, the os coccygis or rump-bone, as a basis for the future body.

The passage states that the received opinion is that both body and soul will be raised and describes bodily renewal from the preserved al Ajb bone.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4172-4219 confidence: medium

Gog and Magog pass the lake of Tiberias, drink it dry, distress Jesus and companions at Jerusalem, are destroyed by God, removed by birds, leave weapons burned for seven years, and are followed by cleansing, fertilizing rain.

After Gog and Magog are destroyed and their carcasses removed, God sends rain to cleanse the earth and make it fertile.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4222-4265 confidence: high

Signs listed include the Euphrates revealing gold and silver, demolition of the Caaba by Ethiopians, speaking beasts and inanimate things, fire in Hejz or Yaman, a descendant of Kahtan driving men with a staff, and the coming of the Mohdi.

The passage explicitly frames the listed events as greater signs preceding the resurrection and says the hour remains uncertain until the trumpet blast.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4222-4265 confidence: high

A wind removes the souls of those with faith, and the first trumpet blast, called the blast of consternation, terrifies all creatures in heaven and earth except those God exempts.

The first blast causes terror and cosmic collapse: earth shaking, mountains leveled, heavens melting, darkened sun, falling stars, and a sea dried or turned to flames.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4222-4265 confidence: high

A wind sweeps away the souls of those with a grain of faith; these greater signs precede the resurrection but leave its hour uncertain.

The passage explicitly says these greater signs precede the resurrection and then identifies the first trumpet blast as the immediate sign.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4222-4265 confidence: high

The immediate sign is the first blast of a trumpet sounded three times; the first blast of consternation terrifies all creatures in heaven and earth except those whom God exempts.

The first blast, called the blast of consternation, terrifies creatures and is followed by cosmic upheaval.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4268-4319 confidence: high

A second blast, called the blast of examination, brings death or annihilation to all creatures in heaven and earth except those God exempts; only God and certain eschatological realities survive, and the angel of death dies last.

The passage describes near-universal annihilation followed by a later trumpet blast that restores the dead to life.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4268-4319 confidence: high

Forty years later the blast of resurrection is sounded by Israfil, who with Gabriel and Michael is restored to life and stands on the rock of the temple of Jerusalem to call together dispersed bodily remains for judgment.

Dispersed bodies and souls are gathered to judgment and restored before the last day of judgment.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4268-4319 confidence: high

A forty-year rain, supplied from living water under God's throne, prepares resurrection bodies; the dead spring from graves like womb-formed bodies or corn sprouting by rain, then receive breath and await the last trumpet.

Rain supplied from living water under God's throne causes bodies to spring from graves before breath is breathed into them.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4268-4319 confidence: high

A second blast, called the blast of examination, brings death or annihilation to all creatures in heaven and earth except those God exempts; only God and certain eschatological realities survive, and the angel of death dies last.

The passage distinguishes multiple blasts, including the blast of examination and the blast of resurrection, and notes disagreement over whether there are two or three sounds.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4268-4319 confidence: high

Forty years later the blast of resurrection is sounded by Israfil, restored with Gabriel and Michael, standing on the rock of the temple of Jerusalem and calling dry bones, body parts, and hairs to judgment at God's command.

Israfil sounds the resurrection trumpet, gathers souls and bodily remains, and the dead arise for judgment.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4268-4319 confidence: high

A forty-year rain resembling human seed and supplied from living water under God's throne makes dead bodies spring from graves like bodies in a womb or corn after rain; breath is breathed into them and they sleep until the last trump.

Rain supplied from living water under God's throne causes bodies to grow from graves like womb-formed bodies or corn after rain.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4268-4319 confidence: medium

Israfil gathers souls into the trumpet; at the last sound they fly out like bees, fill the space between heaven and earth, return to bodies, and the earth opens so the bodies arise, with Mohammed named as first to arise.

A tradition reports Mohammed as the first to arise when bodies are raised.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4322-4370 confidence: high

The passage states that the received opinion is that resurrection will be general and extend to angels, genii, men, and animals.

The passage describes a received doctrine that resurrection is general and extends to angels, genii, men, and animals.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4322-4370 confidence: high

Resurrection is described as general, extending to angels, genii, human beings, and animals, though the proof text for animals is disputed by some.

The passage explicitly states that resurrection is general and applies to angels, genii, humans, and animals.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4322-4370 confidence: medium

Another opinion says the dead rise in the same clothes in which they died; some interpret the clothing as inward state, including faith, infidelity, knowledge, ignorance, and works.

One tradition says the dead rise in their death clothes, and the passage reports an interpretation in which clothing indicates faith, ignorance, knowledge, or works.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4373-4424 confidence: high

The resurrection is for beings to account for their actions and receive reward; mankind, genii, and irrational animals are said to be judged, and unarmed cattle take vengeance on horned cattle until satisfaction is given.

The passage states that the raised give an account of their actions and receive reward, and that multiple classes of beings are judged.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4373-4424 confidence: high

The raised give account and receive reward; mankind, genii, and irrational animals are judged, and unarmed cattle take vengeance on horned cattle until satisfaction is given.

The passage states that the raised give an account of actions and receive reward.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4427-4474 confidence: high

After a limited waiting time, God appears to judge; Muhammad intercedes after Adam, Noah, Abraham, and Jesus decline; God comes in clouds surrounded by angels.

Those who have risen await God, who appears as judge; books of deeds, witnesses, and examination of lives determine accountability.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4427-4474 confidence: high

After those risen wait, God appears to judge; Mohammed intercedes after Adam, Noah, Abraham, and Jesus decline; God comes in clouds with angels, produces books of actions recorded by guardian angels, and commands prophets to witness.

Those who have risen wait until God appears to judge them and examine their deeds.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4477-4528 confidence: medium

The resuscitated wait before trial, but the trial is said to last only as long as milking an ewe, between two milkings of a she-camel, half a day, or less than an eye-twinkling.

The passage refers to the resuscitated attending before their trial.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4477-4528 confidence: high

Although the resuscitated are said to wait a long time before trial, the trial itself is described as brief: as short as milking an ewe, the interval between two milkings of a she-camel, half a day, or less than the twinkling of an eye.

The passage speaks of the resuscitated attending before trial and of God judging all creatures swiftly.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4637-4690 confidence: medium

Traditions describe sinful believers being scorched and later admitted into paradise; another version says they sleep or are deprived of life in hell, then revive in paradise after washing with the water of life.

Released believers are said in one interpretation to revive in paradise after being washed with the water of life.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4637-4690 confidence: medium

Another report says they may be deprived of life or put into profound sleep in hell, then received into paradise and revived after washing with the water of life.

One reported teaching says released sufferers are washed with the water of life in paradise and revive.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4693-4744 confidence: high

Believers are detained in punishment for a long time, distinguished by prostration marks untouched by fire, relieved by God’s mercy and intercession, restored to life if dead, and washed in the river of life in paradise.

The passage describes punished believers later relieved by divine mercy and intercession, restored to life, and washed clean in the river of life.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4693-4744 confidence: medium

Believers are detained in punishment for a long time, distinguished by prostration marks untouched by fire, relieved by God’s mercy and intercession, restored to life if dead, and washed in the river of life in paradise.

The river of life in paradise washes soot or filth from those affected by hell’s flames and smoke.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4693-4744 confidence: high

Believers detained in punishment are recognized by prayer-prostration marks untouched by fire, relieved by God’s mercy through Mohammed and the blessed, restored to life if dead, and washed in the river of life in paradise.

The passage states that those who had been dead will be restored to life after being delivered from punishment.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4900-4946 confidence: high

An objection about eating and evacuation is answered by saying that inhabitants of paradise do not need to evacuate; superfluities pass off as musk-scented perspiration and appetite returns.

The inhabitants are said to be raised in prime age, enjoy perpetual youth, have Adam-like stature, and possess altered bodily functions.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4900-4946 confidence: high

Inhabitants of paradise enjoy perpetual youth; whenever they die, they are raised in prime vigor, about thirty years old, and never exceed that age.

The inhabitants are said to be raised in prime vigor, about thirty years old, with perpetual youth and Adamic stature.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5003-5059 confidence: high

The Saviour speaks of the blessed future as a kingdom where they eat and drink at his table; the resurrection saying states they will neither marry nor be given in marriage but will be like angels of God in heaven.

The passage quotes a teaching that in the resurrection people neither marry nor are given in marriage, but are like angels in heaven.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5003-5059 confidence: high

The passage says Christian descriptions lack sensual delights and quotes resurrection language that people neither marry nor are given in marriage; it then says Mohammed bestowed wives and other comforts on beatified Moslems.

The passage quotes resurrection language in which people neither marry nor are given in marriage, but are as angels of God in heaven.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5062-5114 confidence: medium

An old woman asks Mohammed to intercede with God for her admission into paradise; he says no old woman will enter, then explains that God will make her young again.

The old woman is told that no old woman enters paradise because God will make her young again.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5062-5114 confidence: medium

In an anecdote, an old woman asks Mohammed to intercede for admission to paradise; after saying no old woman enters, he explains that God will make her young again.

The old-woman anecdote says God will make her young again for entrance into paradise.
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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 7540-7593 confidence: medium

The Hyetians, named from Ahmed Ebn Hyet, are reported as teaching that Christ is the eternal Word incarnate and future judge, that there are two gods or creators, that souls transmigrate, and that God is seen at resurrection by understanding.

The passage reports the belief that God will be seen at the resurrection by the understanding rather than bodily eyes.
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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 7540-7593 confidence: medium

The Hyetians are said to hold that God will be seen at the resurrection by the eyes of understanding, not bodily eyes.

The passage says God will be seen at the resurrection, not by bodily eyes but by the eyes of understanding.
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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 7596-7645 confidence: high

The Thamamians follow Thamma Ebn Bashar and teach eternal hell for sinners, no producing author for free actions, and reduction of specified unbelieving groups to dust at the resurrection.

The Thamamians are said to teach that at the resurrection several groups will be reduced to dust.
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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 7596-7645 confidence: high

The Thamamians, followers of Thamma Ebn Bashar, are said to teach that sinners remain in hell forever, free actions have no producing author, and various unbelievers and heretics will be reduced to dust at the resurrection.

The Thamamians are said to teach that at the resurrection named groups of unbelievers and heretics will be reduced to dust.
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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 8043-8098 confidence: high

Morgians are said to defer judgment of a true believer guilty of grievous sin until resurrection, pass no worldly sentence, and hold that disobedience with faith does not hurt while obedience with infidelity does not profit.

The passage describes the judgment of a grievously sinful true believer as postponed until resurrection.
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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 8043-8098 confidence: high

“the judgment of every true believer, who hath been guilty of a grievous sin, will be deferred till the resurrection” and no worldly sentence is passed.

The Morgians defer judgment of the grievous sinner until resurrection, and Moktel places punishment of the disobedient believer at the day of resurrection.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8413-8461 confidence: medium

As his faction grows, the Khalf sends an army; al Mokanna retires into a fortress and sends emissaries to claim that he raises the dead and knows future events.

His emissaries spread the claim that he raised the dead to life.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8413-8461 confidence: medium

His faction held fortified places; the caliph sent an army; al Mokanna withdrew into a strong fortress prepared for siege and sent emissaries claiming he raised the dead and knew future events.

Al Mokanna’s emissaries are said to have told people that he raised the dead to life.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8515-8561 confidence: medium

Mahmd Ebn Faraj is said to have pretended to be Moses resuscitated, gained believers, was sentenced by al Motawakkel to blows from his followers and death, and had his disciples imprisoned.

Mahmd Ebn Faraj claims to be Moses resuscitated and gains believers.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8515-8561 confidence: medium

Mahmd Ebn Faraj is said to have pretended to be Moses resuscitated, gained believers, appeared before al Motawakkel, and been condemned to blows and death; his disciples were imprisoned.

Mahmd Ebn Faraj is reported to have pretended that he was Moses resuscitated.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2301-2352 confidence: high

Arabia is described as famous for heresies; some Christians there believed the soul died with the body and would be raised with it at the last day.

Some Arabian Christians are described as believing the soul died with the body and would be raised with it at the last day.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2301-2352 confidence: high

Arabia is described as famous for heresies; some Christians there believed the soul died with the body and would be raised again with it at the last day.

Some Christians of Arabia are said to believe that soul and body die together and are raised together at the last day.
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egyptian

Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9 / TEE ORIGINS 27; lines 1024-1137 confidence: high

The two sisters embalm Osiris to prevent decay, or alternatively the Sun-god sends Anubis, lord of the Nether World and son of Re, down from the sky to embalm Osiris.

Osiris is slain, embalmed, placed in a tomb, enclosed by a sacred sycomore symbolizing imperishable life, and the passage states that his career continues in resurrection.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9 / TEE ORIGINS 27; lines 1140-1263 confidence: high

The resurrection chapter describes the mourning of Isis and Nephthys, the gestures of the souls of Buto, and says of Osiris: 'Though thou departest, thou comest (again) ; though thou sleepest, thou wakest (again); though thou diest, thou livest (again).' It also says Horus avenged Osiris and gave life to his father.

Osiris is described as dying and living again, sleeping and waking again, having his body restored, and standing up from the tomb.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9 / TEE ORIGINS 27; lines 1265-1370 confidence: high

The passage says there must have been a version in which the trial concerned Set's crime in slaying Osiris; it also mentions Set's defeat by Horus and Osiris's resurrection.

The passage refers to Osiris's resurrection, the trial of Set's slaying of Osiris, Osiris being lifted and made to stand, and his hidden limbs being gathered together.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9 / TEE ORIGINS 27; lines 1372-1499 confidence: high

Osiris is called risen and victorious; sky, earth, Fields of Rushes, regions, cities, and nomes are given or united to him, and Geb assigns countries to Osiris after finding him in Gehesti.

Osiris is described as risen and victorious, and a Heb-Sed ceremony is said to symbolize his resurrection; he is also described as awakening the dead to a blessed hereafter.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9 / TEE ORIGINS 27; lines 1372-1499 confidence: medium

The Osirian faith entered intimate relations with kingship; in the Heb-Sed or Sed-Feast the king assumed Osiris's costume and insignia and impersonated him, though the author says the feast's significance is obscure and warns against premature conclusions.

The king assumes the costume and insignia of Osiris and impersonates him in the Heb-Sed; one ceremony symbolizes Osiris's resurrection and may associate Pharaoh with it.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9 / TEE ORIGINS 27; lines 1501-1634 confidence: high

The deceased Pharaoh becomes Osiris and enjoys resuscitation by Horus and Isis, divine privileges, and felicity in the hereafter.

The deceased Pharaoh becomes Osiris and shares the dead god's resuscitation and afterlife privileges.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9; lines 669-797 confidence: high

Pyramid Texts incident: Horus recognizes his dead father Osiris as Fresh Water; Ramses IV addresses Osiris as the Nile whose moisture sustains gods and men.

The passage repeatedly identifies Osiris with Fresh Water, the Nile, inundation, and waters of life, and explicitly says this water functions as a life-giving agency.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9; lines 669-797 confidence: high

The passage states that Osiris is associated with water as a fertility and life-giving agency; Geb says divine fluid in Osiris animates heart, limbs, and joints; a later folk-tale places a dead Osirian hero's heart in water, and he revives after drinking it.

The passage states that divine fluid animates Osiris's heart, limbs, and joints and compares this with a later folk-tale in which a dead Osirian hero revives after drinking water containing his heart.
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Development of Religion and Thought in Ancient Egypt LECTURE II / LIFE AFTER DEATH 61 / LIFE AFTER DEATH 53 / LIFE AFTER DEATH 55; lines 2032-2124 confidence: high

Relatives and friends gather on the flat tomb roof while the mortuary priest stands over the body and speaks formulas that bones, flesh, members, and odor should not decay, perish, or be harmed.

Mortuary formulas resist decay, and the body is said to require resuscitation and restoration to the use of members and senses, possibly through Isis or Horus.
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Development of Religion and Thought in Ancient Egypt LECTURE II / LIFE AFTER DEATH 61 / LIFE AFTER DEATH 53 / LIFE AFTER DEATH 55; lines 2032-2124 confidence: medium

The vital principle is identified with the breath animating the body and is not clearly distinguished from intelligence.

The ba image extends the wind or breath sign to the mummy’s nostrils while also holding the life sign, in a context where breath is the vital principle.
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Development of Religion and Thought in Ancient Egypt LECTURE II / LIFE AFTER DEATH 61 / LIFE AFTER DEATH 53 / LIFE AFTER DEATH 55; lines 2126-2180 confidence: high

"She sets on again for thee thy head, she gathers for thee thy bones, she unites for thee thy members, she brings for thee thy heart into thy body."

The passage repeatedly describes the dead body being restored: bones gathered, members united, heart returned, bandages loosed, and the dead called to stand up.
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Development of Religion and Thought in Ancient Egypt LECTURE II / LIFE AFTER DEATH 61 / LIFE AFTER DEATH 53 / LIFE AFTER DEATH 55; lines 2126-2180 confidence: high

"Arise, dwellers in your tombs. Loose your ... bandages, throw off the sand from thy face... I am thy son, I am thy heir."

The priest calls the dead or tomb dwellers to arise, and the tomb and coffin are described as opened or broken open for them.
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Development of Religion and Thought in Ancient Egypt LECTURE IV / THE EARLIEST CELESTIAL HEREAFTER 119 / THE EARLIEST CELESTIAL HEREAFTER 121 / THE EARLIEST CELESTIAL HEREAFTER 123; lines 4504-4572 confidence: high

King Teti is called the eye of Re, conceived and born every day; the sky or Nut bears the king living daily like Re, with dawn in the east and setting in the west, and gives Pepi II life and joy.

Teti is conceived and born every day, the sky bears the king living daily like Re, and the king follows the dawn-and-set cycle.
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Development of Religion and Thought in Ancient Egypt LECTURE V / THE 08IBIANIZATI0N OF THE HEREAFTEB / THE OSIRIANIZATION OF THE HBRBAFTBR 143 / THE OSIRIANIZATION OF THE HEREAFTER 145; lines 5405-5484 confidence: high

"The king became Osiris and rose from the dead as Osiris did."

The passage states that the king becomes Osiris, rises from the dead as Osiris did, and shares Osiris's life, imperishability, body, flesh, and bones.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 53 / LIFE AFTER DEATH 55 / LIFE AFTER DEATH 59 / LIFE AFTER DEATH 61; lines 2256-2335 confidence: high

The author says Egyptians developed a psychology of the dead and reconstituted the individual by external processes controlled by survivors, especially the mortuary priest.

The passage explicitly describes resuscitation of the body followed by restoration of the deceased's faculties through mortuary ceremonies.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 61 / LIFE AFTER DEATH 53 / LIFE AFTER DEATH 55 / LIFE AFTER DEATH 59; lines 2183-2253 confidence: high

Mourning friends aid the dead to recover powers; the priest declares King Teti's mouth, nose, and ears opened, and ceremonies restore senses and speech.

The passage describes opening sensory organs, restoring the heart, and giving power so the dead can function in the hereafter.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 61 / LIFE AFTER DEATH 53 / LIFE AFTER DEATH 55 / LIFE AFTER DEATH 59; lines 2183-2253 confidence: high

The dead person does not become a ba or soul merely by dying; Osiris became a soul when Horus gave him his recovered eye, and offerings to the dead could be called the Eye of Horus to produce the same effect.

Offerings called the Eye of Horus, and specifically bread and beer, are said to transform the dead into a soul as Horus's eye transformed Osiris.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 61 / LIFE AFTER DEATH 53 / LIFE AFTER DEATH 55 / LIFE AFTER DEATH 59; lines 2183-2253 confidence: high

The dead person does not become a ba or soul merely by dying; Osiris became a soul when Horus gave him his recovered eye, and offerings to the dead could be called the Eye of Horus to produce the same effect.

Horus is described as Osiris's son; after recovering his eye, he gives it to his dead father, and Osiris becomes a soul.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 2699-2810 confidence: medium

The pyramid stood on the desert plateau above the Nile valley; its east-side temple included a court, storage chambers, holy place, and a false door in the pyramid face through which the dead king might step forth to receive offerings.

The royal tomb is said to receive the king's body, preserve it after death, and ensure the king's survival in the hereafter; the dead king is imagined as able to step forth for offerings.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 2812-2900 confidence: medium

Every offering in the pyramid ritual is called the Horus-eye; when linen is offered, the priest tells king Pepi to arise, put on the Horus-eye, and be seen clothed in it by the gods.

In the linen offering formula, the priest tells the dead king to arise and put on the Horus-eye so that the gods may see him clothed in it.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 2903-3007 confidence: medium

In the ointment formula, the priest assumes the office of Horus; Horus is filled with ointment, embraces father Osiris, and gives Pepi II ointment from the Horus-eye that joins his bones and flesh and makes his odor sweet like Re.

The ointment from the Horus-eye is said to join the dead king's bones, members, and flesh and remove impurity, while the priest speaks as Horus.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 2903-3007 confidence: medium

The priest enters the chamber behind the temple court, stands before the great false door through which the king's spirit might re-enter the temple from the sepulchre under the pyramid, addresses the king as present, presents gifts, calls him to rise from sleep, and recites charms against hunger.

The priest calls upon the unresponsive royal dead to rise from sleep and behold the food and gifts spread out for him.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3108-3218 confidence: high

The passage states that the copies contain older material and refer to a Chapter of Those Who Ascend and a Chapter of Those Who Raise Themselves Up.

The passage names chapters about ascending and raising oneself, and cites formulas where the dead or king rises from burial or tomb.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3220-3319 confidence: medium

The texts' function is described as "to insure the king felicity in the hereafter" while reflecting daily life from palace, street, bazaar, and temple.

The texts are said to insure the king's felicity in the hereafter, and a cited passage refers to king Pepi being summoned to life.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3321-3431 confidence: high

The Pyramid Texts are said to secure the king's felicity in the hereafter; the passage stresses protest against death and quotes formulas asserting that Teti, Unis, and Pepi have not died but live.

The passage repeatedly reports formulas that the dead king lives, has not died, lives forever, and may live again after the euphemistic landing.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3540-3631 confidence: high

A description of Osiris' resurrection quotes: "Loose thy bandages! They are not bandages, they are the locks of Nephthys," with explanation that Nephthys is the weeping goddess over her dead brother's body.

The passage explicitly introduces the quoted line as one of the descriptions of Osiris' resurrection and describes Nephthys mourning over his body.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3754-3861 confidence: high

The king undergoes purification after arrival in the sky or after resuscitation from death; means include libations, bathing in the sacred lake, gods serving at the royal bath, incense, Elephantine Nile-source water, and Satis's ceremonies; the result is ceremonial cleanness for the sky journey.

The king is resuscitated from the sleep of death and then purified by water, incense, divine attendance, or Satis before undertaking the sky journey.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3864-3978 confidence: medium

The king may bring a magic jar, be declared righteous before sky and earth, be described as the dwarf or pygmy who gladdens the royal heart before Re, and be summoned to life and satisfaction forever by Prosperity and Health on the throne of the Great God.

Prosperity and Health are said to summon king Pepi to life and satisfaction forever before the Great God.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10318-10419 confidence: medium

In a composite Solar-Osirian picture, the deceased citizen shares Osiris's destiny and receives homage and promises from his divine son: Horus opens his mouth, Ptah glorifies him, Thoth gives him heart or understanding, and he receives memory, bread, and feet.

The deceased shares Osiris's destiny and is addressed by Horus as divine son; Horus opens the mouth, Ptah glorifies, Thoth gives heart or understanding, and the deceased receives memory, food, feet, and movement.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10530-10635 confidence: high

The author states that belief in magic was growing and would dominate later mortuary belief; the Osiris myth made all classes familiar with magical agencies used by Isis to raise Osiris and by Anubis, Thoth, and Horus on his behalf.

The passage says Isis used magical agencies in raising Osiris from the dead, with Anubis, Thoth, and Horus also using magical power on his behalf.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10638-10739 confidence: high

Upwawet processes to scatter Osiris’s enemies and open the way; Osiris appears in his sacred barque; pilgrims including Ikhernofret ascend and repel foes. Ikhernofret passes over the god’s death but reports arranging the Great Procession when the god met his death.

The drama includes the god’s death, preparation of the body, entombment, and final restoration to life with triumphal temple entry.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10741-10847 confidence: high

"The 'passion play' ... spread from town to town"; "The royal destiny of Osiris and his triumph over death" were portrayed dramatically and disseminated among the people.

The author describes Osiris's triumph over death and magical agencies working on behalf of the slain Osiris to bring a blessed destiny.
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Development of Religion and Thought in Ancient Egypt TEE OSIRIANIZATION OP THE HEREAFTER 147 / THE OSIRIANIZATION OF THE HEREAFTER 149 / THE OSIRIANIZATION OF THE HEREAFTER 151 / THE OSIRIANIZATION OF THE HEREAFTER 153; lines 5728-5799 confidence: medium

The passage says “King Osiris, this Pepi” is inserted before a purification formula and also quotes an address to the dead king: “Set fraternizes with thee.”

The passage notes formulas in which the king is called Osiris, says the king has been raised as Osiris from the dead, and describes a later version where the climber becomes Osiris.
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Development of Religion and Thought in Ancient Egypt THE 08IBIANIZATI0N OF THE HEREAFTEB / THE OSIRIANIZATION OF THE HBRBAFTBR 143 / THE OSIRIANIZATION OF THE HEREAFTER 145 / TEE OSIRIANIZATION OP THE HEREAFTER 147; lines 5487-5569 confidence: high

"Horus collects for thee thy limbs that he may put thee together without any lack in thee."

The passage states that Osiris's resurrection by Horus and restoration of his body become the king's privilege, with Horus collecting the limbs and putting the body together.
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Development of Religion and Thought in Ancient Egypt THE AGE OF PERSONAL PIETY 353 / THE AGE OF PERSONAL PIETY 355 / THE AOE OF PERSONAL PIETY 357 / THE AGE OF PERSONAL PIETY 369; lines 13435-13502 confidence: high

Bata's wife asks the king to cut down the cedar with which Bata's life is mysteriously involved; when it is cut, Bata dies, and Anubis observes the commotion in his beer.

Bata dies when the cedar linked to his life is cut, and Anubis later finds the cedar blossom containing Bata's soul and revives him through water.
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Development of Religion and Thought in Ancient Egypt THE AGE OF PERSONAL PIETY 353 / THE AGE OF PERSONAL PIETY 355 / THE AOE OF PERSONAL PIETY 357 / THE AGE OF PERSONAL PIETY 369; lines 13435-13502 confidence: high

Anubis searches for years, finds the cedar blossom containing Bata's soul, places it in a jar of water, gives the water to Bata, and Bata revives.

Anubis places the soul-containing cedar blossom in water, gives the water to Bata to drink, and Bata revives.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 119 / THE EARLIEST CELESTIAL HEREAFTER 121 / THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125; lines 4575-4661 confidence: medium

A Pepi formula places his conception and birth before sky, earth, humans, gods, and death; it says he escapes the day of death as Set did and belongs to an imperishable company of nether-sky gods.

Pepi escapes the day of death, belongs to a company that cannot perish by enemies, and is said not to die by king or dead person.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 121 / THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127; lines 4664-4810 confidence: medium

Clouds darken, stars rain down, the Bows stagger, hell-hounds tremble, and porters are silent when they see King Unis dawning as a soul and god, living on fathers and feeding on mothers.

The passage speaks of the dead king's celestial hereafter and says Unis dawns again in the sky as lord of the horizon.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129 / THE EARLIEST CELESTIAL HERE I / THE EARLIEST CELESTIAL HEREAFTER 136; lines 5049-5159 confidence: medium

Pepi goes to the Field of Life, birthplace of Re; Kehehet brings four jars that refresh the heart of Re and Pepi, purify and cleanse Pepi, and Pepi receives provision and clothing from the Imperishable Stars.

Kehehet's four jars refresh hearts and restore Pepi to life; later nourishment formulas summon milk, waters, bread, beer, clothing, and life or satisfaction for the king.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129 / THE EARLIEST CELESTIAL HERE I / THE EARLIEST CELESTIAL HEREAFTER 136; lines 5162-5193 confidence: medium

The author says long successions of such paragraphs crowd together like waves and form a bulwark against death, especially in frequent epitomizations of the king's celestial career.

The author describes these passages as opposing the fact of death, while the quoted text says the sky is not empty of Teti forever and that he receives a pure seat in the sky.
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Development of Religion and Thought in Ancient Egypt THE IMPERIAL AGE AND MONOTHEISM 335 / THE IMPERIAL AGE AND MONOTHEISM 337 / TEE IMPERIAL AGE AND MONOTHEISM 339 / THE IMPERIAL AGE AND MONOTHEISM 341; lines 12755-12814 confidence: high

Performers and pilgrims are linked with the "passion play" and with a "drama of the life and death and resurrection of Osiris."

The passage explicitly describes an Osiris drama concerning his life, death, and resurrection.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HBRBAFTBR 143 / THE OSIRIANIZATION OF THE HEREAFTER 145 / TEE OSIRIANIZATION OP THE HEREAFTER 147 / THE OSIRIANIZATION OF THE HEREAFTER 149; lines 5572-5651 confidence: high

The passage says Re raises Osiris from the dead, and that Osiris is celestialized, called lord of the sky, and represented as ruling there.

The passage states that Re raises Osiris from the dead.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 153 / THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157 / THE OSIRIANIZATION OF THE HEREAFTER 159; lines 5962-6030 confidence: high

The author states that in both faiths the king is identified with the god and called Osiris and Re in the same passage; he introduces a text opening with Osiris’s resurrection by Horus and describes it as engrafted upon ancient Solar doctrines.

The quoted formula opens with the resurrection of Osiris and has Horus tell Osiris king Mernere that he makes him alive and gathers his bones.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157 / THE OSIRIANIZATION OF THE HEREAFTER 159 / THE OSIRIANIZATION OF THE HEREAFTER 161; lines 6033-6147 confidence: high

Mernere is described as born every day like Re; the author notes a following picture of enthronement and felicity in Re's realm without reference to Osiris.

Mernere is born daily like Re; Mernere is told to lift himself up and live; Pepi rises avenged and is told he will not perish or pass away.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1151-1230 confidence: high

Egyptians are said to believe Osiris was divine, died and was mutilated by powers of evil, rose again, became king of the underworld and judge of the dead, enabled the righteous to conquer death, and was exalted in heaven in relation to Ra.

Osiris suffers death and mutilation, rises again, and is said to have conquered death.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1151-1230 confidence: high

Egyptians are said to believe Osiris was divine, died and was mutilated by powers of evil, rose again, became king of the underworld and judge of the dead, enabled the righteous to conquer death, and was exalted in heaven in relation to Ra.

The righteous are said to be able to conquer death because Osiris conquered death.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1388-1476 confidence: high

Osiris returns from the other world, appears to Orus, encourages him to battle, instructs him in arms, and questions him about vengeance and the horse versus the lion.

Osiris returns from the other world, appears to Orus, instructs him in arms, and prepares him for conflict with Typho.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1478-1552 confidence: high

Budge says the early details of Osiris’s history are uncertain but argues that in early dynastic times Osiris was god and judge of those risen by his help; Mea-kau-Ra is identified with Osiris and given Osirian genealogy on his coffin.

The passage repeatedly presents Osiris as rising from the dead and says deceased Egyptians expected to rise like him and inherit everlasting life.
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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 1554-1644 confidence: high

Osiris is said to have changed from an example of a man risen from the dead into the cause of resurrection and bestower of eternal life; his dismemberment was overshadowed by belief in his perfect underworld body and posthumous fatherhood of Horus by Isis.

The passage says Osiris rose from the dead, became the cause of resurrection, bestowed eternal life, and that the dead rise to see him.
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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 1554-1644 confidence: medium

From the nostrils of Osiris's buried head at Abydos comes a scarabaeus, described as emblem and type of Khepera and of resurrection; Osiris becomes source and origin of gods, men, and things.

The scarabaeus comes from the nostrils of Osiris's buried head and is linked to Khepera, coming-into-being, and resurrection; Osiris becomes source and origin of gods, men, and things.
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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 1646-1736 confidence: high

The author recalls that Thoth helped Isis by giving her words that caused her dead husband to live again.

Thoth gives Isis words that cause her dead husband to live again and brings air, life, strength, light, and bodily restoration to Osiris.
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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 1738-1814 confidence: high

Budge cites another hymn where Osiris is governor of those in Amentet and gives men and women a second birth; he interprets this as resurrection of the dead and notes Osiris renewing himself and becoming young like Rā each day.

The passage explicitly says Osiris gives men and women birth a second time and explains this as resurrection, or birth into a new life.
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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 1738-1814 confidence: high

Osiris, son of Nut, is crowned, lives, is established, renews his youth, is strengthened by Rā, acclaimed by the gods, accompanied by Isis, protected from enemies, and praised like Rā rising daily.

Osiris is crowned, lives, renews his youth, receives sovereignty, bears royal insignia, and is acclaimed or feared by gods.
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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 1738-1814 confidence: medium

Budge says some believed the body might decay despite precautions, requiring a special appeal to Osiris; he introduces Chapter CLIV of the Book of the Dead, titled the chapter of not letting the body perish.

The passage introduces a prayer to Osiris for not letting the body perish, used because some believed the body might decay despite precautions.
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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 1816-1875 confidence: high

The speaker addresses Osiris: 'I have come to thee that thou mayest embalm... these my members' so he would not perish, but be like Khepera, 'the divine type of him that never saw corruption.'

The deceased asks to be embalmed, not to perish, not to become worms, and to have his body established and not destroyed; Osiris and Khepera are presented as models of non-corruption.
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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 1816-1875 confidence: high

The speaker asks worms and creatures to fear him, says 'let life arise out of death,' asks not to be ended by reptiles, and asks not to be given to the hidden slaughterer who destroys dead bodies.

The passage explicitly states that life should arise out of death, and the deceased declares that he will live, germinate, and wake up in peace.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1877-1957 confidence: high

The immortal body is identified as the SAHU, a spiritual body that arose from the physical body transformed by prayers and funeral ceremonies.

The passage says the deceased hoped for resurrection in an immortal, eternal, spiritual body because Osiris had risen in a transformed spiritual body.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1877-1957 confidence: high

The head of Osiris is said to have been preserved at Abydos; the deceased says his head shall not be separated from his neck; Osiris can restore limbs and reconstitute the body after Set hacked his limbs and body to pieces; Chapter XLIII concerns preventing the head from being cut off in the underworld.

Osiris’s body is described as hacked to pieces and restored, while the deceased and Teta are linked to restored head, bones, limbs, and bodily completeness.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1877-1957 confidence: high

Osiris retained the highest place as God-man, cause, symbol, and type of resurrection and everlasting life; people were mummified in imitation of him and expected resurrection in an immortal spiritual body because he had risen, ascended into heaven, and become king and judge of the dead.

Humans are said to have been mummified in imitation of Osiris and to expect victory over death because Osiris had vanquished death and risen.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1877-1957 confidence: medium

The deceased needs air, obtained through Temu; Temu is treated as the night Sun, contrasted with Ra as day Sun, and the text says a comparison with the Sun’s daily death is intended.

The deceased obtains air through Temu, and Amen is said to bring breath of life and make the deceased live again.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1877-1957 confidence: high

Osiris retained the highest place as God-man, cause, symbol, and type of resurrection and everlasting life; people were mummified in imitation of him and expected resurrection in an immortal spiritual body because he had risen, ascended into heaven, and become king and judge of the dead.

Osiris is said to have risen in a transformed spiritual body and ascended into heaven, becoming king and judge of the dead.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1959-2029 confidence: high

The author says Osiris worship persisted because it "promised both resurrection and eternal life" and that Egyptians believed "the body must be mummified if eternal life was to be assured."

The passage states that Osiris worship promised resurrection and eternal life, and later says Christ's resurrection and power to grant eternal life filled Osiris's place for Egyptian Christians.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1959-2029 confidence: high

The author says Osiris worship persisted because it "promised both resurrection and eternal life" and that Egyptians believed "the body must be mummified if eternal life was to be assured."

Egyptians are said to believe the body must be mummified for eternal life, while Christian teaching in the passage accepts resurrection without mummification.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1959-2029 confidence: high

The hymn rejoices when Osiris gathers his bones and makes his body whole daily; it says Anubis and the two sisters come to gather his limbs and put together his mutilated members.

The hymn describes Osiris's bones being gathered, his body made whole daily, and his mutilated members put together by Anubis, Isis, and Nephthys.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1959-2029 confidence: high

The hymn says: "Thy soul flieth after R[=a], thou shinest at dawn, thou settest at twilight, thou risest every day," and mentions a flame reaching Osiris's enemies.

The hymn says Osiris's soul flies after R[=a], that he shines at dawn, sets at twilight, and rises every day.
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Egyptian Ideas of the Future Life CHAPTER IV. / THE JUDGMENT OF THE DEAD. / CHAPTER V. / THE RESURRECTION AND IMMORTALITY.; lines 3678-3758 confidence: high

Egyptian religious and other writings are described as frequently alluding to the future life and assuming that those who lived on earth have renewed life beyond the grave and continue to live.

The passage explicitly states that Egyptian writings assume renewed life beyond the grave and concludes with the idea that the dead must live again.
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Egyptian Ideas of the Future Life CHAPTER IV. / THE JUDGMENT OF THE DEAD. / CHAPTER V. / THE RESURRECTION AND IMMORTALITY.; lines 3678-3758 confidence: medium

The passage states that the oldest human remains found in Egypt bear traces of bitumen, proving an early attempt to preserve the dead by mummification or by substances that arrest decay.

The passage links early preservation of the dead with the idea that if the dead live again in the old body, that body must be revivified.
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Egyptian Ideas of the Future Life CHAPTER IV. / THE JUDGMENT OF THE DEAD. / CHAPTER V. / THE RESURRECTION AND IMMORTALITY.; lines 3760-3844 confidence: high

Unmutilated dead were buried in the ante-natal position of a child; the passage suggests this may symbolize hope of birth into life beyond the grave, and amulets indicate expectation that the actual body would rise again.

The passage links whole-body burial, protective amulets, anti-decay formulae, and preservation of the KHAT with the expectation that the actual body could rise again.
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Egyptian Ideas of the Future Life CHAPTER IV. / THE JUDGMENT OF THE DEAD. / CHAPTER V. / THE RESURRECTION AND IMMORTALITY.; lines 3760-3844 confidence: medium

Unmutilated dead were buried in the ante-natal position of a child; the passage suggests this may symbolize hope of birth into life beyond the grave, and amulets indicate expectation that the actual body would rise again.

The ante-natal burial position is explicitly interpreted in the passage as a possible symbol of the deceased being born into life beyond the grave.
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Egyptian Ideas of the Future Life CHAPTER IV. / THE JUDGMENT OF THE DEAD. / CHAPTER V. / THE RESURRECTION AND IMMORTALITY.; lines 3846-3895 confidence: medium

BA can leave the tomb, pass up into heaven, enjoy eternal glory, revisit and perhaps reanimate the body, and the blessed dead dwell with the gods in heaven.

The BA can revisit the body in the tomb and, according to some texts as summarized here, reanimate it and converse with it.
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Egyptian Ideas of the Future Life EGYPTIAN IDEAS OF THE FUTURE LIFE / PUBLISHERS' NOTE. / WITH EIGHT ILLUSTRATIONS / PREFACE.; lines 149-232 confidence: high

"an account of the principal ideas and beliefs held by the ancient Egyptians concerning the resurrection and the future life" derived from "native religious works."

The passage explicitly frames ancient Egyptian belief around resurrection and future life and identifies this as the subject of the book and of the doctrine under discussion.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 1024-1081 confidence: high

The scribe Ani declares praise when Ra shines and rises at dawn, rejoices at Ra's birth, and addresses Ra as crowned and self-formed as he rises to celestial height.

Ra's dawn appearance is called birth, his mother gives birth to him, and his setting is described as occurring while he remains a living being.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 1083-1148 confidence: medium

The hymn calls the deity god of life, lord of love, sovereign of gods, creator of eternity, maker of heaven; Nut does homage, Maat embraces, gods rejoice, and the long dead come forth with joy.

The hymn says peoples long dead come forth with cries of joy to see the deity's beauties every day.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 427-524 confidence: medium

Budge quotes the text of Teta about the eastern heaven where gods give birth to themselves and renew their youth; Teta stands in star form, weighs words or tries deeds, and God listens to him.

The eastern heaven is described as a place where gods give birth to themselves and renew their youth.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 848-939 confidence: medium

The god declares that he evolved himself as Khepera and is named Osiris, primeval matter of primeval matter; Osiris is identified with Khepera in evolutions and new births; humans come from tears of the Eye of Khepera, identified with the Sun.

The passage identifies Osiris with Khepera in respect of evolutions and new births and describes the god as evolving himself under Khepera’s form.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 941-1022 confidence: medium

Ani asks not to be shut up in the tomb or turned back, asks that his limbs be made new again, and asks to come to the land of eternity and everlasting land.

Ani asks not to be shut in the tomb, asks that his limbs be made new again, and asks to enter the land of eternity and everlasting land.
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Egyptian Ideas of the Future Life LIST OF ILLUSTRATIONS. / CHAPTER / I. THE CREATION / II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP; lines 235-262 confidence: high

Contents list chapters on belief in God Almighty, Osiris the god of the resurrection, the gods of the Egyptians, the judgment of the dead, and resurrection and immortality.

The contents name Osiris as god of the resurrection and include a chapter on resurrection and immortality.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 2929-3008 confidence: medium

The deceased praises a kingly god as ruler of world and underworld from Nut's womb, asks for splendour, might, and underworld triumph, seeks travel to Tattu and Abtu like a living soul or phoenix, safe passage through underworld pylons, offerings, and a Field of Reeds homestead.

The deceased asks to go up to Abtu like the phoenix and later compares his purity to the great Bennu.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 3236-3331 confidence: low

Meskhenet and Renenet stand near the soul; Meskhenet is probably one of four goddesses who assisted at Osiris’s resurrection, and Renenet is described as the personification of Fortune.

Meskhenet is described as probably one of the four goddesses who assisted at the resurrection of Osiris.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 3393-3466 confidence: medium

The deceased is identified with Osiris and given his name because friends performed for him the rites performed for Osiris by Isis and Nephthys, so that the deceased would become Osiris's counterpart.

The passage states that rites corresponding to those performed for Osiris are performed for the deceased so that the same favorable things happen to him and he becomes the counterpart of Osiris.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 3468-3533 confidence: medium

Horus brings Ani to Osiris, says Ani's heart has been found righteous and has come from the balance, says Thoth weighed it by decree of the company of gods, and petitions for cakes, ale, entry, and likeness to Horus's followers.

Horus asks that Ani enter Osiris's presence and be like the followers of Horus forever, while Ani asks to become a favored Osiris among the favored ones around Osiris.
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Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2213-2293 confidence: high

Osiris is son of Seb and Nut, husband of Isis, father of Horus, and a divine-origin king on earth; Set murders and dismembers him into fourteen pieces; Isis raises him with Thoth's formulae; Horus later defeats Set to avenge his father.

Osiris is murdered, cut into fourteen pieces, raised to life by Isis's magic, and later revivifies his own body through Thoth's formulae.
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Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2295-2382 confidence: high

Isis is wife of Osiris and mother of Horus, has a place in the sun boat at creation, and revivifies Osiris's body by magical formulae.

Isis revivifies Osiris's body by uttering magical formulae.
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Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2295-2382 confidence: high

Ptah-Seker is the dual god formed by fusing Seker with Ptah; Ptah-Seker-Ausar is a triune god symbolizing life, death, and resurrection.

Ptah-Seker-Ausar is described as a triune god symbolizing life, death, and resurrection.
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Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2384-2475 confidence: high

Khepera is described as an old primeval god, type of matter containing the germ of life, representative of the dead body from which the spiritual body rises, and depicted as a man with a beetle head.

Khepera represents the dead body from which the spiritual body is about to rise and is linked with matter containing the germ of life.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty TALES OF THE MAGICIANS / KHAFRA'S TALE / BAUFRA'S TALE / HORDEDEF'S TALE; lines 375-443 confidence: high

Khufu asks whether Dedi can restore a smitten-off head and requests a prisoner; Dedi objects to using a man. A duck is decapitated, its body and head are placed west and east in the hall, and after Dedi’s magic speech the duck rejoins and quacks.

Dedi restores a duck, goose, and ox after their heads are cut off, using magic speech.
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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: medium

The magic book of Thoth cannot restore a drowned person to life; the spell can make the body float and speak, while the ka can move and speak to living persons, and spells enable perception of animal speech and the unseen.

The magic book cannot restore life to a drowned person; the spell only makes the body float and speak while remaining dead.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty REMARKS / XIXTH DYNASTY / ANPU AND BATA. / REMARKS; lines 1022-1086 confidence: medium

The passage compares Bata with Atys or Attis: Atys is a chaste shepherd who flees corruption, mutilates himself, dies under a tree, and is revived; further parallels include blood drops, tree cutting, and birth through plant matter.

Atys is said to die under a tree and afterwards be revived, and the passage calls this a duplicate of the story of Bata while also linking Bata to a tree transformation.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty REMARKS / XIXTH DYNASTY / ANPU AND BATA. / REMARKS; lines 1088-1164 confidence: medium

Bata dies suddenly when the depository of his soul is destroyed; the remarks note that revival of the dead in such tales is found in Indian forms quoted by Frazer.

Bata dies when the soul depository is destroyed; Anpu searches for the lost soul, and the passage discusses returning the soul in water to the man.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE DOOMED PRINCE / REMARKS / XIXTH DYNASTY / ANPU AND BATA.; lines 679-764 confidence: high

Bata tells Anpu to watch the cattle and seek him if signs occur. He says he will draw out his soul and place it on the top of the acacia flowers; if the acacia is cut down, Anpu should search up to seven years, place what he finds in cold water, and expect Bata to live again. A troubled cup of beer will be the sign.

Bata instructs Anpu that if the acacia is cut down, Anpu must find the soul, put it in a cup of cold water, and expect Bata to live again.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE DOOMED PRINCE / REMARKS / XIXTH DYNASTY / ANPU AND BATA.; lines 766-861 confidence: high

Pharaoh loves and elevates the girl; she tells him to cut down and chop the acacia; men cut the flower on which Bata's soul rests, and he falls dead suddenly.

Bata dies when his soul-flower is cut, but Anpu restores the soul through the seed and water, and Bata becomes as he had been.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE DOOMED PRINCE / REMARKS / XIXTH DYNASTY / ANPU AND BATA.; lines 766-861 confidence: high

After years of seeking, Anpu finds a seed that is Bata's soul, casts it into cold water, and gives Bata the water to drink; Bata's soul returns and he is restored.

The soul-seed is placed in cold water, the soul absorbs the water, and Bata drinks from the cup so that his soul returns to its place.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE DOOMED PRINCE / REMARKS / XIXTH DYNASTY / ANPU AND BATA.; lines 863-925 confidence: medium

The king visits the trees; one tells the wife, 'I am Bata, I am alive,' and says it became the ox she caused to be killed.

The speaking tree says Bata became the ox and remains alive; after the trees are cut, a chip is swallowed and a son is born, and the heir later says he will explain what happened to him.
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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: medium

Nesi-ptah says Thoth wrote the book himself; reading two pages can enchant cosmic regions, reveal the speech of birds and crawling things, show fish of the deep, restore ghostly form, and reveal the sun, gods, and moon.

Nesi-ptah says that reading the second page of the book while in the world of ghosts will restore the reader to the shape they had on earth.
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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

The magical workmen labor day and night, reach the book's place, and Na-nefer-ka-ptah makes a shoal in the river; he finds entwined serpents, scorpions, crawling things, and a deathless snake around the box.

A deathless snake guards the box, revives in new forms after being killed, and is finally prevented from appearing again when cut in two and separated by sand.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4780-4874 confidence: uncertain

Isis laments to Ra and Osiris that Horus is bitten, calls him the heir, child, babe, and son, and says calamity has befallen the child on the water and the child has perished.

The passage describes Horus as dead, perished, or in a condition of death and misery, and Thoth arrives to heal him for Isis.
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Legends of the Gods: The Egyptian Texts, edited with Translations CHAPTER IV. / THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS.; lines 2566-2654 confidence: medium

The gods arrive lamenting; Isis comes with words of magic that destroy diseases and make the choked live, and she offers beneficent words of power against serpent venom.

Isis is said to possess words of magic that destroy diseases and make live those whose throats are choked, and she offers beneficent words of power against the venom.
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Legends of the Gods: The Egyptian Texts, edited with Translations CHAPTER V. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK. / A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS.; lines 3515-3565 confidence: medium

She makes “the helpless members” rise, draws “his essence,” and makes “therefrom an heir.”

Isis makes the helpless members of the one whose heart was at rest rise, draws essence from him, and makes an heir from it.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 5869-5964 confidence: high

At Abydos, an annual miracle play commemorated Osiris's sufferings and resurrection, with culminating ceremonies of raising a model of his body and placing his head upon it.

The Abydos note explicitly says an annual miracle play commemorated Osiris's sufferings and resurrection, culminating in raising a model of his body and placing the head upon it.
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Legends of the Gods: The Egyptian Texts, edited with Translations INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION. / THE LEGEND OF THE DESTRUCTION OF MANKIND. / THE LEGEND OF RA AND ISIS.; lines 782-843 confidence: medium

Ra removes himself from the gods' sight in his Boat; the throne in the Boat of Millions of Years has no occupant. His great name is hidden in his heart; Isis and Horus require an oath concerning his two Eyes, the Sun and Moon. Ra's heart is taken, and his secret name passes to Isis; he becomes, to all intents and purposes, a dead god.

After Ra's name passes to Isis, the passage says he becomes to all intents and purposes a dead god; Isis's spell declares that Ra shall live and the poison shall die.
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Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1814-1894 confidence: high

A woman refuses Isis lodging; one Scorpion-goddess enters the house and kills the woman's child by sting. Isis lays hands on the child, speaks a potent spell, the poison leaves, and the child returns to life.

Isis lays hands on the woman's dead child, utters a potent spell, the poison leaves his body, and the child returns to life.
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Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1896-1940 confidence: high

Thoth tells Isis and Nephthys not to fear: “I have come from heaven to heal the child for his mother,” and lists protective forms of Horus.

Horus is healed by Thoth's spell and Ra's life-fluid; the poison leaves him and he breathes and lives again.
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Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1896-1940 confidence: high

Thoth utters the spell, transfers Ra's fluid of life to Horus, the scorpion poison flows out, and Horus breathes and lives.

Thoth transfers the fluid of life of Ra to Horus's body, after which the scorpion poison flows out and Horus lives.
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Legends of the Gods: The Egyptian Texts, edited with Translations PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII. / THE HISTORY OF ISIS AND OSIRIS.; lines 1943-2026 confidence: high

Egyptian literature alludes to Osiris's persecution, murder, and resurrection; Isis as sister and wife; Horus's filial piety; Set's murder of Osiris; and Osiris becoming king of heaven and judge of the dead.

The passage explicitly refers to Osiris's persecution, murder, and resurrection and later describes Isis revivifying his body by spells.
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Legends of the Gods: The Egyptian Texts, edited with Translations PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII. / THE HISTORY OF ISIS AND OSIRIS.; lines 1943-2026 confidence: medium

Isis makes light shine, is the spirit of the Dog-star heralding the Nile-flood, sources the beneficent light of the moon, and takes the dead to her bosom for peace and immortal happiness like that bestowed on Osiris.

Isis takes the dead to her bosom, gives them peace, and introduces them to immortal happiness like that bestowed on Osiris.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK. / A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS. / A LEGEND OF PTAH NEFER-HETEP AND THE PRINCESS OF BEKHTEN. / A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE.; lines 4154-4165 confidence: high

A heading announces the legend of Horus's death through a scorpion sting, his resurrection through Thoth, and other magical texts.

The heading names the death of Horus through a scorpion sting and his resurrection through Thoth.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS.; lines 1112-1195 confidence: medium

The late form says Isis fans Osiris's body with her feathers, produces air, causes his inert members to move, draws his essence, and from it produces Horus.

Isis fans Osiris's body, produces air, and causes the inert members of Osiris to move.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS.; lines 1198-1246 confidence: medium

Pyramid Text excerpt addresses Osiris: he is told to rise; water of youth/rejuvenation and bread of warmth are given; doors of heaven and streams are opened; gods of Pe come.

Osiris is told to rise, receives water of youth/rejuvenation, and later has his members collected completely so that there is no disorder in him.
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Legends of the Gods: The Egyptian Texts, edited with Translations VI. A LEGEND OF KHENSU NEFER-HETEP AND THE PRINCESS OF BEKHTEN / VII. THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / VIII. THE LEGEND OF THE DEATH AND RESURRECTION OF HORUS / IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS; lines 135-163 confidence: medium

VIII. THE LEGEND OF THE DEATH AND RESURRECTION OF HORUS

Chapter VIII is explicitly titled as the legend of the death and resurrection of Horus.
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Legends of the Gods: The Egyptian Texts, edited with Translations VII. THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / VIII. THE LEGEND OF THE DEATH AND RESURRECTION OF HORUS / IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE:; lines 166-205 confidence: high

“XV. The Resurrection of Osiris.”

A caption explicitly names the resurrection of Osiris.
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The Book of the Dead CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 742-789 confidence: medium

The narrator explains that Ani is declared true of voice like Osiris; the deceased is called Osiris; true of voice means innocent and acquitted; Ani’s heart counterbalanced Truth with the Balance beam horizontal; immortality is bestowed on one judged to have done no evil.

After acquittal and favor from Osiris, Ani becomes a sahu, or spirit-body, and enters Osiris’s kingdom; the passage also speaks of immortality bestowed on one who has done no evil.
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The Book of the Dead CHAPTER IX, A Short Description of the "Doors" or Chapters of the Book of the Dead; summaries of Chapters LXIV, LXXIV-LXXXVIII, CXLIV-CXLVII, and CLV-CLXVII confidence: medium

Chapter LXIV is an epitome of the whole Book of the Dead, and it formed a "great and divine protection" for the deceased.

The text describes protective chapters and amulet spells for the deceased.
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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 is aided to be reborn in the Mesqet Chamber, has the ba brought to the body, and is made a living soul forever through daily ceremonies.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1061-1132 confidence: medium

Chapters CXXXIII-CXLIII include daily magical ceremonies for becoming a living soul forever, reconstituting Osiris, setting up twelve altars, offerings to gods and forms of Osiris, and vignettes of solar boats.

Chapter CXXXVIII refers to the ceremony of reconstituting Osiris.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1134-1201 confidence: high

The deceased says to Osiris: “I shall not decay... I shall live... I shall rise up in peace.”

The deceased declares he will not decay or see corruption, says he will live and rise up in peace, and is assured life for millions of millions of years.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 864-957 confidence: medium

Ra is praised in the characters of Horus, Tem, and Khepera, as the Great Hawk; he makes people live when he rises, renews his youth, and returns to where he was yesterday.

Ra renews his youth, returns to the place where he was yesterday, sets as a living being, and gives breath to those in tombs.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 959-1032 confidence: medium

Chapters XXI-XXIII secure Thoth's help in opening the deceased's mouth, giving power to breathe, think, drink, and eat; Ptah unties bandages and Shu opens mouths with an iron knife, marked uncertain in the passage.

The opening of the mouth grants the deceased power to breathe, think, drink, and eat, while other chapters restore memory and power over the heart.
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The Book of the Dead CHAPTER VII, The Judgment of Osiris; Chapter CXXV and Papyrus of Ani judgment vignette confidence: medium

Horus tells Osiris that Ani's heart is righteous, has come forth from the Balance, has no sin before any god or goddess, and that Thoth has written the judgment.

After the favourable verdict, Ani is granted offerings, comes before Osiris, and becomes a spirit-body.
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The Book of the Dead THE BOOK OF THE DEAD. / CHAPTER I / CHAPTER II / CHAPTER III; lines 167-249 confidence: medium

The work is named Per-t em hru, the Chapters of Coming Forth by or into the Day; spells and texts written by Thoth are said to benefit the dead.

The passage states that the composition would make the soul flourish and prevent the second death; the title also centers on coming forth by or into the day.
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The Book of the Dead THE BOOK OF THE DEAD. / CHAPTER I / CHAPTER II / CHAPTER III; lines 251-340 confidence: high

The Greenfield Papyrus of Princess Nesitanebtashru is described as the longest and widest known funerary papyrus; its chapters prove devotion to Osiris, while its hymns to Amen-Ra show Amen-Ra and Osiris could be viewed as two aspects of one god, joining Amen's hidden creative power with Osiris's procreation, renewed birth, and resurrection.

Osiris is associated with procreation, renewed birth, and resurrection; later hymns and litanies deal with his sufferings, death, and resurrection, and he is called the giver of everlasting life.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat AWVNA / I M OH / II I I / CHAPTER IX.; lines 5772-6083 confidence: medium

The sailors "give water with their paddles to the spirits," "sing hymns to the Lord of the Disk," and "make to arise [his] Soul in his forms" by hidden words every day.

The sailors make the soul of the Lord of the Disk arise in his forms by hidden words every day during the underworld passage.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE III. / I I I I I I I I / I 1 I / I I I I I I I; lines 2065-2145 confidence: high

"Those who are in this picture" and in the house of Tet praise the great god; when he sends words to them, "they come to life" and have water and their due.

The beings come to life when the great god calls and sends words to them, and they receive water and their due.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE YI. / II I I I I AAAAAA / III I I I / D I I I 1; lines 3560-3889 confidence: medium

Three groups of sceptres are listed: White Crown, Red Crown, and uraeus-topped sceptres, each with knives. The related text addresses kings of South and North in the Tuat, mentions offerings, Maat, living souls, food for throats, coming into being, souls rising in the Tuat on sceptres, knives, and freedom from violence.

The sceptre text says souls rise up in the Tuat, while the lower-register speech asks for the speaker's soul to be with him, for union or rest with his bodies, and notes life through Ra's voice.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE YI. / II I I I I AAAAAA / III I I I / D I I I 1; lines 3892-3998 confidence: medium

The great god addresses the seated gods, tells them to unite with their flesh and not be fettered, and says they live through his voice daily and watch the two comings of Khuti.

The great god tells the seated gods to unite with their flesh and states that they have life through his voice every day.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / C30 I I I / CHAPTER X. / I I I I I I; lines 6922-7006 confidence: medium

"this great god crieth out to them ... by their names, they unite themselves and come into life" in the shades in the mouth of the great god.

The great god cries to the figures by their names, after which they unite themselves and come into life.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / I I 1 / I I I II I / I I II; lines 7084-7207 confidence: medium

Horus commands the beings to make their way in Nu, come forth in the stream, descend on waves, fill Hap-UE, and arrive at its furrows; he promises that their bodies will not perish or decay, that they will have dominion and abundance, and that their souls have life.

Horus promises that the beings’ members will not perish, their flesh will not decay, and their souls will have life.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / III I I I / I I I I / CHAPTER XII.; lines 8076-8388 confidence: high

"this great god is born in his form of Khepera in this Circle, and Nut and Nu are in this Circle for the birth of this great god"

The great god is born in the hidden circle at the limit of thick darkness, comes to birth as Khepera, and comes into being in the East.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat II I I / CHAPTER IX. / I I I I / I I I I; lines 6086-6261 confidence: medium

The goddesses are "in the forms which Horus made"; "This great god crieth out to them" and "they come to life and they hear [his] voice."

The twelve goddesses come to life and hear the voice of the great god after he arrives and cries out to them; they also bring life and strength to the risings of the god of the Tuat.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat KHAIBITU / KHEFTIU, / I I I I / I I I I; lines 1488-1610 confidence: medium

The god’s boat is guided over water; calamities come upon Apep, the Star-God protects him, hidden doors open, Osmis comes, Osiris avenges him, and he rests in Ament and becomes Khepera in the East.

The god goes to rest in Ament and comes into being as Khepera in the East; the underworld beings are also told to cast away swathings, walk, retain their souls, and have their field vivified anew.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ANIMAL WORSHIP NOT TOTEMISM 29 / THE GODDESS NIT 31 / KING UNAS AS A GOD 33 / KING UNAS AS A GOD 35; lines 1516-1592 confidence: medium

"I have not lain down in death ... I have risen like a god." The same speech mentions goose, hawk, She-Sasa, Lake of Fire, and Field of Fire.

The Book of the Dead speaker says he has not lain down in death and has risen like a god; the passage also says Unas has risen in heaven.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ASAR-HAPI OR SERAPIS / SEKHET-MEHENET 515 / SEKHET, BAST, PAKHT 517 / SEKHET-BAST-RA 519; lines 24816-24894 confidence: medium

According to the rubric, the deceased for whom pictures of the goddess and two dwarfs are made becomes like the immortals, is not eaten by worms, has an unfettered soul, drinks water at the river source, has a homestead in Sekhet-Aanre, and becomes a star of heaven.

The rubric links pictures of the goddess and two dwarfs with the deceased becoming like immortals, avoiding bodily decay, having an unfettered soul, drinking at the river source, possessing a homestead in Sekhet-Aanre, and becoming a star.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ASAR-HAPI OR SERAPIS / SEKHET-MEHENET 515 / SEKHET, BAST, PAKHT 517 / SEKHET-BAST-RA 519; lines 24816-24894 confidence: medium

Nefer-Tem is sometimes shown standing on a lion, with lotus flower and plumes, or with a lion head and mummy-form body; Pyramid Texts references compare Unas to a lotus and say he rose like Nefer-Tem from the lotus.

The passage cites the Pyramid Texts comparing Unas to a lotus and stating that he rose like Nefer-Tem from the lotus.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ASSESSORS / OF MAAT 419 / AWSAA / NEHEMAUAIT 421; lines 20667-20754 confidence: medium

Thoth’s word creates the universe; he can utter the deceased’s name so that a new spiritual body appears in Osiris’s realm; he is inseparably connected with Maat as physical and moral law and order.

The deceased receives a new spiritual body in Osiris’s realm through Thoth’s utterance of the name.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ASSESSORS / OF MAAT 419 / AWSAA / NEHEMAUAIT 421; lines 20756-20835 confidence: high

The first conception of Judgment is described as physical and earlier than the Osirian form known from the Book of the Dead; the body, not the soul, was examined, in connection with a resurrection theory requiring a renewed body.

The passage states that the early theory of resurrection demanded a renewed or revivified physical body.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I COMPOSITE ANIMAL-GODS / THE WORD NETER 63 / THE AXE A SYMBOL OF GOD 65 / THE WORD NETER 67; lines 3150-3233 confidence: medium

Brugsch defines the fundamental meaning as the operative power which created and produced things by periodical recurrence, gave them new life, and restored the freshness of youth.

Brugsch's interpretation connects neter with rejuvenation, renewal, periodically returning youthful freshness after age and death, and a coffin-text transformation into a divine youthful being.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I COMPOSITE ANIMAL-GODS / THE WORD NETER 63 / THE AXE A SYMBOL OF GOD 65 / THE WORD NETER 67; lines 3150-3233 confidence: medium

The extract says that in the oldest coffin inscriptions a human is told he is henceforth transformed into a god, that is, into a being with youthful freshness.

The coffin-inscription example says a human is henceforth transformed into a god, glossed as a being with youthful freshness.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 20005-20102 confidence: high

Thoth is described as the heart and tongue of Ra: the god’s reason, mental powers, and speech; he speaks the word that carries Ra’s wishes into effect.

Thoth’s words are said to create heaven and earth, revivify Osiris through Isis, and restore Horus after death by scorpion sting.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 20104-20208 confidence: medium

Thoth is called lord of divine words; the Book of the Dead is attributed to him; the Book of Breathings says Thoth writes for the deceased so the soul breathes forever, the form receives life, and the deceased is made a god.

The Book of Breathings passage says Thoth writes for the deceased so that the soul shall breathe forever, the form shall receive life, and the person shall be made a god with the souls of the gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 20104-20208 confidence: medium

Book of the Dead passages describe services Thoth performed for Osiris; Thoth gives words to the dead god, teaches their effective utterance, and makes Osiris triumph over enemies in named ritual nights and festivals.

Thoth gives words to Osiris, brings air, life, strength, and illumination, destroys defects, and helps vanquish enemies.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I EGYPTIAN MONOTHEISM 143 / EGYPTIAN MONOTHEISM 145 / THE ATTRIBUTES OF HAPI 147 / IDENTITY OF OSIRIS AND RA 149; lines 7388-7481 confidence: high

Osiris is described as partly divine and partly human, with two natures, bodies, doubles, souls, and spirits; his human body once lived on earth, was put to death cruelly, and was mutilated by his brother.

Osiris's human body is killed and mutilated, Isis learns divine words and ceremonies from Thoth, and by these means raises Osiris's dead body.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I EGYPTIAN MONOTHEISM 143 / EGYPTIAN MONOTHEISM 145 / THE ATTRIBUTES OF HAPI 147 / IDENTITY OF OSIRIS AND RA 149; lines 7388-7481 confidence: high

After being raised, Osiris passes to the Underworld as judge and god of the dead and possessor of Ra's attributes; Egyptians reason that the same words and ceremonies could raise them and grant immortality.

The passage explicitly states that Egyptians thought the same words and ceremonies that raised Osiris would raise them and give them immortality, and that priests created rites presented as identical to those divine rites.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I EGYPTIAN MONOTHEISM 143 / EGYPTIAN MONOTHEISM 145 / THE ATTRIBUTES OF HAPI 147 / IDENTITY OF OSIRIS AND RA 149; lines 7483-7547 confidence: high

Osiris is described as partly divine and partly human, raised from the dead without corruption, and worshipped by Egyptians as a Great God able to sustain his own life and give mortals life after death.

Osiris raises himself from the dead without corruption and later gives dead earthly bodies the power to rise again and receive everlasting life.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I EGYPTIAN MONOTHEISM 145 / THE ATTRIBUTES OF HAPI 147 / IDENTITY OF OSIRIS AND RA 149 / OSIRIS AND IMMORTALITY 153; lines 7550-7626 confidence: medium

In the Hall of Maati, the Forty-Two Assessors replace the gods; in both forms Osiris is the great judge, and all Egyptians return to him after death.

The passage says all Egyptians returned to Osiris after death and that Osiris was recognized as giver of eternal life.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I EGYPTIAN RELIGION 155 / THE FOUR PILLARS OF HEAVEN 157 / THE ASHEMU AND HENMEMET 159 / THE WATCHERS OF PE AND NEKHEN 161; lines 7850-7931 confidence: medium

The spirits and souls of righteous men and women are called living ones; Unas is addressed as not dead, told to sit on Osiris's throne, and associated with a commanding sceptre.

The passage states that the spirits and souls of righteous dead persons are called living ones, and that Unas is addressed as not dead and enthroned with Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I FIRST HOUR OF THE NIGHT 205 / BOOK OF THE UNDERWORLD / FIRST HOUR OF THE NIGHT 207 / SECOND HOUR OF THE NIGHT 211; lines 9674-9781 confidence: high

“When Ra addressed the beings there, they came to life at the sound of his voice, and they breathed again.”

Underworld beings come to life and breathe again when Ra addresses them.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I FORMS OF PTAH 503 / THE SEKER BOAT / SEKER OR HENNU BOAT 505 / PTAH-SEKER-ASAR 507; lines 24256-24340 confidence: high

Ptah-Seker-Asar is called “the type and symbol of the resurrection from the dead” and the “triune god of the resurrection”; the passage says he unites attributes of Seker, Ptah, Khepera, and Osiris.

Ptah-Seker-Asar is explicitly described as the type and symbol of resurrection from the dead and as the triune god of the resurrection.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HARPOCRATES 497 / MISCELLANEOUS HORUS GODS 499 / CHAPTER XVI / PTAH THE ARTIFICER 501; lines 24002-24034 confidence: medium

The text of Teta mentions the "workshop of Ptah"; Budge says the passages indicate Ptah fashioned new bodies for the souls of the dead to live in the Underworld.

The passage says Ptah was believed to fashion new bodies in which souls of the dead would live in the Underworld.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR 431 / THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437; lines 21289-21365 confidence: high

Nephthys says: 'Ra hearkeneth unto thy cry'; the deceased is addressed as a 'daughter of Hathor' and told she will triumph, keep her head, and rise in peace.

Hathor receives the dead entering the Underworld, gives them new life and celestial food, and is associated with rising in peace.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR 431 / THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437; lines 21289-21365 confidence: high

A papyrus passage prescribes placing the 'swathing of Hathor' on the deceased's face; Hathor perfects the face, enlarges the thighs and place in Amentet, opens the eye, strengthens the voice against adversaries, and enables the legs to walk in the Underworld.

The prescribed 'swathing of Hathor' restores the deceased's face, eye, voice, place in Amentet, and ability to walk in the Underworld.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HELIOPOLIS 331 / CULT OF HELIOPOLIS 333 / HYMNS TO RA 335 / HYMN TO RA 337; lines 14944-15027 confidence: medium

The gods rejoice at Ra's rising, earth is glad at his rays, the long-dead come forth with joy to see his beauties every day, and Ra goes forth daily over heaven and earth.

The long-dead are said to come forth with cries of joy to see Ra's beauties every day.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HIEROGLYPHIC TEXT WITH TRANSLITERATION AND / TRANSLATION / A I I I I / T III; lines 17204-17321 confidence: medium

Isis comes with her power, her skilled mouth, the breath of life, and incantations; her incantations destroy diseases and her word makes dead throats live.

Isis's incantations destroy diseases, and her word is said to make dead throats live.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 481 / HORUS OF BEHUTET 483 / HORUS OF BEHUTET 485 / HORUS, SON OF ISIS 487; lines 23399-23481 confidence: high

While Isis is absent, Horus is stung by a scorpion; she finds him on the ground with foam on his lips, still heart, rigid body, and dead.

Horus is described as dead after a scorpion sting, and Thoth’s words of power raise him again to life and health.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HYMN TO RA 337 / THE PRAISES OF RA 339 / THE PRAISES OF RA 341 / THE PRAISES OF RA 348; lines 15214-15296 confidence: medium

Ka, exalted Sekhem, assembles bodies in the Tuat; they gain the form of life; he destroys foul humours and is identified with the bodies of Serqi.

Bodies in the Tuat are assembled and gain the form of life; the passage also describes beings being brought into existence in the Tuat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HYMNS TO RA 335 / HYMN TO RA 337 / THE PRAISES OF RA 339 / THE PRAISES OF RA 341; lines 15120-15211 confidence: medium

Ra is called "the vivifier of bodies" and is said to make "throats to inhale breath."

Ra is called the vivifier of bodies and makes throats inhale breath.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I I I I 1 / I I I I 4 / CHAPTER IX / BOATS OF THE SUN 323; lines 14354-14440 confidence: medium

Apep is described as a personification of the darkest hour of night in dynastic times and, originally, as thick darkness enveloping the watery abyss of Ku, obstructing the sun’s first emergence.

Apep is darkness against which Ra must fight successfully before rising in the east in the morning.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I KING UNAS AS A GOD 37 / ABSORBS THEIR POWERS 39 / UNAS, THE ASHEM OF THE ASHEMU 41 / THE HEART AND WORDS OF POWER 43; lines 1839-1892 confidence: medium

“life and his existence are merged into eternity and everlastingness,” and he may pass this existence as pleases his spiritual body.

The passage states that after death Unas becomes immortal and invisible, gains supreme heavenly power, and continues life after death.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I OF MAAT 419 / AWSAA / NEHEMAUAIT 421 / SEFKHET-AABUT 425; lines 20838-20919 confidence: medium

Book of the Dead lvii.6: the deceased says his house/place of peace was built by Sefekh-aabut/Sesheta and set up by Khnemu upon its walls.

Book of the Dead passages describe a house/place of peace built for the deceased, with foundation and shrine locations, offerings and libations, and a spirit who comes daily to renew himself among the gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND APEP 327 / RA WORSHIP 329 / HELIOPOLIS 331 / CULT OF HELIOPOLIS 333; lines 14779-14857 confidence: high

Osiris is described as a Man-god who rose from the dead and established himself in the underworld as judge and king.

Osiris is explicitly described as one who rose from the dead.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA WORSHIP 329 / HELIOPOLIS 331 / CULT OF HELIOPOLIS 333 / HYMNS TO RA 335; lines 14860-14941 confidence: medium

The second hymn hails the Disk, lord of rays, rising daily; addresses Heru-khuti as Khepera the self-created; says gods rejoice at him; places Nebt-unnut and the South and North uraei on his head and brow; places Thoth in the boat's bow to destroy foes; and describes Tuat dwellers coming forth and bowing while the speaker seeks to behold the Disk daily.

The speaker seeks to be with the deity, behold the Disk daily, avoid being shut in the tomb, have bodily members made new, and enter the land of eternity.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA-TEM OF HELIOPOLIS 351 / SHRINES OF TEM 353 / KHEPERA 355 / THE FATHER OF THE GODS 357; lines 15867-15949 confidence: high

Khepera is described as a type of the dead body containing a living germ; as he emerged from Nu as the rising sun, the soul germ emerges from the dead body into Osiris's realm or Ra's boat.

Khepera is described as a living germ emerging into active life and as symbolizing resurrection; scarabs embody that power for the dead.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA-TEM OF HELIOPOLIS 351 / SHRINES OF TEM 353 / KHEPERA 355 / THE FATHER OF THE GODS 357; lines 15867-15949 confidence: high

Khepera is described as a type of the dead body containing a living germ; as he emerged from Nu as the rising sun, the soul germ emerges from the dead body into Osiris's realm or Ra's boat.

Khepera's emergence from Nu as the rising sun is explicitly used as a model for the soul's emergence from the dead body into new life.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SEKHET-MEHENET 515 / SEKHET, BAST, PAKHT 517 / SEKHET-BAST-RA 519 / FORMS OF NEFER-TEM 521; lines 24897-25009 confidence: medium

The deceased says, "I am the pure lotus," and the passage connects the lotus with Nefer-Tem and the divine splendour at the nostrils of Ra.

The deceased has power to transform into a lotus, rises like Nefer-Tem, and is depicted as a head emerging from a lotus flower over water.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SHRINES OF TEM 353 / KHEPERA 355 / THE FATHER OF THE GODS 357 / RA IS POISONED 361; lines 16027-16107 confidence: medium

Ra wonders whether the affliction is fire or water, describes burning, quaking, and trembling, and calls for divine children who possess words of power and magical speech reaching heaven.

Ra calls for gods with magical speech, and Isis is described as bringing words and talismans that vanquish sickness and make dead throats live again.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SIXTH DIVISION OF THE TUAT / SEVENTH DIVISION OF THE TUAT 191 / ELEVENTH DIVISION OF THE TUAT 201 / TWELFTH DIVISION OF THE TUAT; lines 9396-9478 confidence: medium

Each side of Reri’s pylon is guarded by the uraei of Isis and Nephthys; after Ra passes through the doors, he emerges from the Tuat and his boat floats on the waters of Nu, identified as the sky.

Ra passes through the doors, emerges triumphantly from the Tuat, floats on the waters of Nu, and is received by Nut at the end of the Tuat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SLAYER AND EATER OF THE GODS 51 / SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS 53 / SLAYER AND EATER OF THE GODS 55; lines 2674-2800 confidence: high

The deceased is called son of God, child of Sothis, brother of the Moon, and husband of Isis; his flesh and bones are gathered, his material body is reconstructed, his limbs function, and he lives as the gods live.

The deceased's flesh and bones are gathered, the material body is reconstructed, the limbs function, and he lives as gods live.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TCHET-F, / DIVISIONS OF THE TUAT / SIXTH DIVISION OF THE TUAT / SEVENTH DIVISION OF THE TUAT 191; lines 9160-9288 confidence: medium

These beings are said to help Ra continue through the Tenth Division and reach the region of sunrise; many are personifications of stars heralding dawn.

The helpers conduct Ra's boat through the Tuat toward the region of sunrise and daybreak, and the passage says they wish to see the boat floating again on Nut.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE ABODE OF THE BLESSED 167 / THE SEKHET-HETEP 169 / THE TUAT 171 / THE TUAT AND ITS INHAIUTANTS 173; lines 8299-8381 confidence: high

Priesthoods develop an analogy between human life and the sun's daily course: sunset corresponds to death, the sun reappears in a new body, and blessed dead souls accompany the sun in his boat through their portion of the Tuat.

The dead are associated with the sun's course: the sun sets like death, reappears in a new body, and brings souls through the Tuat into renewed life and light.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE CIRCLES OF THE TUAT 241 / THE TENTH HOUR / THE PITS OF THE TUAT 255 / THE TWELFTH HOUR 257; lines 10818-10939 confidence: high

Ra's boat enters the serpent at the tail in darkness, passes through its body, emerges from the mouth into daylight, and the old dead Sun-god comes forth alive, young, and appearing as Khepera.

Ra enters the serpent as a dead, old Sun-god and emerges alive and young as Khepera; blessed boat-companions also receive renewed youth and new birth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE EIGHTH HOUR / THE CIRCLES OF THE THAT / THE CIRCLES OF THE TUAT 241 / THE TENTH HOUR; lines 10597-10730 confidence: medium

The Circle of the Tuat is said to "swallow always the forms therein" and afterward give them "for the births of those who are to come into being on this earth" as the god travels toward the mountain of sunrise.

The Circle of the Tuat is said to swallow forms and give them for births on earth, while Temu and the soul of Shetu appear when Ra speaks and disappear afterward; Shetu emits life for Ra daily.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE FIRST EIGHT GODS 287 / LAKHMU AND LAKHAMU 289 / THE PRIMEVAL SPIRIT 291 / PAPYRUS OF NES-AMSU 293; lines 12328-12415 confidence: high

New life, resurrection, life in a new form, and self-production attached to the beetle-form god, a form of Ra and creator of heaven, earth, and the Tuat.

The passage explicitly says ideas of new life, resurrection, and life in a new form became attached to the beetle.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE FOUR PILLARS OF HEAVEN 157 / THE ASHEMU AND HENMEMET 159 / THE WATCHERS OF PE AND NEKHEN 161 / THE SPIRITS AND SOULS OF THE DEAD 163; lines 7934-8015 confidence: high

The deceased's glorified body, united with soul, spirit, power, and name, dwells in heaven; the new spiritual body grows from the dead body and is called into existence by priestly ceremonies and words at burial.

The spiritual body grows out of the dead body and is called into existence through funerary ceremonies and recited words.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE HELL OF THE GNOSTICS 267 / RA AND APEP 269 / RA AND APEP 271 / TUAT AND GEHENNA 273; lines 11501-11584 confidence: high

Ra, the dead Sun-god or Flesh of Ra, is reborn into the new day after being drawn in his boat through a serpent; the passage connects this to snakes sloughing their skins and says the serpent lay between the end of the Tuat and this world.

Ra, the dead Sun-god, is reborn into the new day only after being drawn in his boat through the body of a serpent located between the Tuat and this world.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PITS OF THE TUAT / THE SEVENTH HOUR / THE SEVENTH HOUR / THE EIGHTH HOUR; lines 10297-10362 confidence: high

Ra sees gods in Circles and on their sand, addresses them, and their secret abodes open; only mummified and properly buried gods and spirits are present, and they come to life again at Ra’s words.

Mummified and properly buried gods and spirits, though dead, quickly come to life again at Ra’s words.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PITS OF THE TUAT 255 / THE TWELFTH HOUR 257 / DESTRUCTION OF THE WICKED 261 / HELL AND THE DAMNED 265; lines 11126-11202 confidence: high

The passage explains mummification, preservation of the body, the relation of bodily destruction to the ha/double and shadow, and prayers composed to avert the “second death.”

The passage says bodies were mummified because they were expected to rise again or generate a spiritual body, and that prayers were composed against the second death.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRAISES OF RA 348 / THE PRAISES OF RA 345 / THE PRAISES OF RA 347 / TEM OF HELIOPOLIS 349; lines 15461-15535 confidence: medium

Tem was described as the first living man believed to become divine and identified at death with the setting sun; Osiris is contrasted as the first dead man-god; Tem was represented in human form with a human head.

Tem is described as a living man believed to have become divine and to have been identified at death with the setting sun; the opening also mentions power to rise from the dead.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEVENTH HOUR / THE EIGHTH HOUR / THE CIRCLES OF THE THAT / THE CIRCLES OF THE TUAT 241; lines 10396-10577 confidence: high

The illustrated Ninth Hour shows the god's boat travelling with twelve divine rowers, each with a paddle; their duties are rowing, throwing water on riverbank spirits, and leading Ra's soul to where he will reanimate the disk.

The rowers lead the soul of Ra to reanimate the disk, the goddesses cause life and strength to rise in Osiris, and a living beetle is born in the Tenth Hour.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE TWELFTH HOUR 257 / DESTRUCTION OF THE WICKED 261 / HELL AND THE DAMNED 265 / THE HELL OF THE GNOSTICS 267; lines 11205-11293 confidence: high

The author says Coptic martyrdoms preserve traces of Amentet and the Tuat; George raises Boes, who reports having worshipped Apollo and having been in a river of fire before going to the place where the worm dies not.

George raises Boes from the dead and Macarius restores a dead man; both restored figures give testimony about post-mortem conditions.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE WATCHERS OF PE AND NEKHEN 161 / THE SPIRITS AND SOULS OF THE DEAD 163 / THE ABODE OF THE BLESSED 165 / THE ABODE OF THE BLESSED 167; lines 8096-8171 confidence: high

Budge states that later conceptions became more material and that belief in resurrection of the actual physical body prevailed, with afterlife viewed as continuation of earthly life.

The passage describes belief in resurrection of the actual physical body and a postmortem life in which the deceased eats, drinks, farms, fights, makes love, speaks powerfully, and holds authority.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE WORD NETER 63 / THE AXE A SYMBOL OF GOD 65 / THE WORD NETER 67 / THE WORD NETER 69; lines 3236-3315 confidence: medium

"nuteri is applied to the resuscitated soul which clothes itself in its immortal form."

The passage explicitly describes a resuscitated soul clothing itself in its immortal form in connection with the term nuteri.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THIRD HOUR OF THE NIGHT 215 / FOURTH HOUR OF THE NIGHT / AAAAAA Q 0 / FIFTH HOUR OF THE NIGHT; lines 10009-10060 confidence: high

The beetle, identified as Khepera, typifies the germ of life; when Ra’s boat is drawn onto the mound of sand and stops, the beetle goes to the dead god and raises him to life.

Khepera is the germ of life and raises a dead god to life; the passage also connects the beetle’s emergence with the rising sun as final event.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA I V / HYMN TO OSIRIS / AAAAAA / AAAAAA; lines 9006-9144 confidence: medium

A female figure is at the bier of her brother and raises up from inactivity the one still of heart.

The passage places the female figure at a bier, says she raises the still-hearted one from inactivity, and then extracts seed to make an heir.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ANGELS OF THOTH 119 / OR ELYSIAN FIELDS / THE MATERIAL HEAVEN 121 / OSIRIS AS WATER-GOD 123; lines 6470-6554 confidence: high

Set is called Osiris’s opponent; a Book of the Dead passage identifies Yesterday with Osiris and To-day with Ra, refers to Horus being established as prince and ruler, and is interpreted as showing Osiris’s regenerative power through Horus.

The passage explicitly refers to Osiris’s death and resurrection and describes him as dead or past while possessing regenerative power expressed in Horus.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II APIS BULL 349 / RAM OF MENDES 353 / SEBEK-RA. / THE CROCODILE 355; lines 22207-22296 confidence: medium

A reported derivation connects Sebek with collecting or bringing together what Set separated, giving new life to elements severed by death; the passage cautions the view may be late but states Sebek was good to the dead.

A reported interpretation says Sebek gathers what Set separated and gives new constitution and life to elements severed by death.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II APIS BULL 349 / RAM OF MENDES 353 / SEBEK-RA. / THE CROCODILE 355; lines 22207-22296 confidence: high

The Pyramid Texts summary says Sebek restores the deceased's eyes, mouth, and head, brings Isis and Nephthys, helps overthrow Set, opens heaven's doors, leads the deceased through heaven, and helps the dead rise to new life as he helped child Horus take Osiris's throne.

Sebek restores bodily faculties, opens the doors of heaven, leads the deceased along heavenly ways, and helps the dead rise to new life.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II APIS BULL 349 / RAM OF MENDES 353 / SEBEK-RA. / THE CROCODILE 355; lines 22207-22296 confidence: high

From Book of the Dead chapter 108, the passage says Sebek, Temu, and Hathor were Spirits of the West; Sebek dwelt in a temple on the Mount of the Sunrise and assisted Horus to be re-born daily.

The passage states that Sebek assisted Horus to be re-born daily.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER XIII / ISIS 203 / TSIS 205 / ISIS 207; lines 11829-11911 confidence: high

Isis lays hands on the breathless child, identifies herself as goddess and lady of words of power, and commands named poisons and stinging reptiles to leave, not enter, and fall to the ground.

The child is described as without breath, Isis acts to restore him to life, and the formula states that the child lives while the poison dies.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ELEPHANT AND BEAR 365 / JACKAL AND ASS 367 / SHREW-MOUSE, HEDGEHOG 369 / HARE, PHOENIX 371; lines 22919-23010 confidence: high

The Bennu is a heron-like bird identified with the Phoenix, said to create itself and arise from fire on the sacred Persea Tree of Heliopolis; it is a Sun-bird symbolizing the rising sun and the dead Sun-god Osiris.

The Bennu creates itself and arises from fire burning on the sacred Persea Tree of Heliopolis; it is a Sun-bird and is linked to the rising sun and Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ELEPHANT AND BEAR 365 / JACKAL AND ASS 367 / SHREW-MOUSE, HEDGEHOG 369 / HARE, PHOENIX 371; lines 22919-23010 confidence: high

The Bennu typifies the new birth of the sun and becomes a symbol of mankind’s resurrection; the spiritual body springs from the dead physical body as today’s living sun originates in yesterday’s dead sun. The Bennu springs from Osiris’s heart and is pictured on a tree beside a sepulchral chamber.

The passage explicitly says the Bennu symbolizes mankind’s resurrection because the spiritual body springs from the dead physical body like today’s sun from yesterday’s dead sun.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ELEPHANT AND BEAR 365 / JACKAL AND ASS 367 / SHREW-MOUSE, HEDGEHOG 369 / HARE, PHOENIX 371; lines 22919-23010 confidence: high

According to Pliny as reported here, the old phoenix builds a cassia and incense nest, fills it with perfumes, lies down and dies; from bones and marrow comes a worm that becomes a little bird, buries the predecessor’s remains, and carries the nest to the City of the Sun.

The Plinian report describes the old phoenix dying in an aromatic nest and a worm from its bones and marrow becoming a new bird that buries the predecessor.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FUNERAL OF OSIRIS / FUNERAL OF OSIRIS / FUNERAL OF OSIRIS / RESURRECTION OF OSIRIS; lines 7150-7198 confidence: high

Osiris holds a sceptre and flail or whip and raises himself on his knees from a bier enclosed within the funeral chest; crowns are beneath the bier and Isis stands beside it.

The heading names the resurrection of Osiris, and the described scenes show Osiris rising from a bier and from a basket.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FUNERAL OF OSIRIS / FUNERAL OF OSIRIS / FUNERAL OF OSIRIS / FUNERAL OF OSIRIS; lines 7113-7147 confidence: high

The passage states that Hathor was connected by Christians with the Christian Resurrection.

The passage explicitly connects Hathor with the Christian Resurrection and cites a lamp with a frog and the legend “I am the resurrection.”
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FUNERAL OF OSIRIS / FUNERAL OF OSIRIS / FUNERAL OF OSIRIS / FUNERAL OF OSIRIS; lines 7049-7110 confidence: high

"Osiris... wearing the White Crown and plumes, in the act of raising himself from his bier at the command of Heru-netch-tef-f."

The passage shows Osiris raising himself from the bier and explicitly captions a scene as connected with the resurrection of Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FUNERAL OF OSIRIS / FUNERAL OF OSIRIS / RESURRECTION OF OSIRIS / RESURRECTION OF OSIRIS 139; lines 7201-7283 confidence: high

In the Book of the Dead, Osiris is described as greatest of the gods, judge of men after death, and arbiter of future destiny; his exalted position is tied to his having died, been dismembered, had his limbs reconstituted, and become immortal.

Osiris is said to have died, been dismembered, had his limbs reconstituted, become immortal, and been brought back to life through Thoth's words and ritual ceremonies.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FUNERAL OF OSIRIS / FUNERAL OF OSIRIS / RESURRECTION OF OSIRIS / RESURRECTION OF OSIRIS 139; lines 7201-7283 confidence: medium

Osiris's body is said not to decay or be overcome by worms; it was embalmed by Horus, Anubis, and Isis according to Thoth's prescriptions, and became his body beyond the grave after a change caused by words of power and ceremonies.

Words of power and ceremonies transform Osiris's body, while properly performed Book of the Dead recitations and rituals are said to secure eternal life for the deceased.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FUNERAL OF OSIRIS / RESURRECTION OF OSIRIS / RESURRECTION OF OSIRIS 139 / OSIRIS, JUDGE OF THE DEAD 141; lines 7286-7322 confidence: high

Egyptians did not treat resurrection rites as the cause; Osiris, the god-man risen from the dead and living in a perfect body, is described as the cause of resurrection.

Osiris is said to have risen from the dead and to be the cause of human resurrection, with power to make humans rise from the dead.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HARE, PHOENIX 371 / HERON, SWALLOAV 37:3 / IBIS 375 / SCORPION 377; lines 23227-23314 confidence: high

Formulae enable the deceased to assume bird or reptile forms after death; the Sata formula includes: "I die and I am born again each day."

Priestly formulae allow the deceased to assume reptile forms after death; the Sata formula says the speaker dies, is born again, renews himself, and grows young each day.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HENEN-SU 63 / HAT-MEHIT 65 / KHNEMU-SHU 67 / ATEN WORSHIP 69; lines 3830-3874 confidence: medium

Ani says Ra turns his face toward the Underworld, makes the earth shine, and that the dead rise, breathe, and look on his face when Aten shines in the horizon.

The dead rise up, breathe the air, and look upon Ra’s face when Aten shines in the horizon.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HERON, SWALLOAV 37:3 / IBIS 375 / SCORPION 377 / GRASSHOPPER, BEETLE 379; lines 23317-23401 confidence: high

The beetle or scarabaeus, called kheprerâ, is described as the symbol of Khepera, the great god of creation and resurrection; the Beetle-god can be shown with a beetle on or as his head.

The scarab is the symbol of Khepera, who is called a god of creation and resurrection and linked with the rising sun and new birth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HERON, SWALLOAV 37:3 / IBIS 375 / SCORPION 377 / GRASSHOPPER, BEETLE 379; lines 23317-23401 confidence: high

Khepera represents inert but living matter about to begin existence or renew life, and is associated with the daily new birth of the sun and the resurrection of man; the scarab is identified with him.

Khepera's symbolism is connected first with the daily new birth of the sun and secondly with the resurrection of man.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO OSIRIS 131 / HYMN TO OSIRIS / CHAPTER VIII / HYMN TO OSIRIS 155; lines 7926-8010 confidence: high

The speaker as Horus says he has avenged Osiris, feeds on sepulchral meals and offerings, has struck down Osiris’s enemies, and calls Osiris to rise on the day of his fair rising in his Soul.

Osiris is repeatedly called to rise; the passage mentions his fair rising in his Soul and the coming and resting of his ka with him.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO OSIRIS 149 / HYMN TO OSIRIS 131 / HYMN TO OSIRIS / CHAPTER VIII; lines 7821-7923 confidence: high

Isis embraces Osiris and drives fiends from the mouth of his paths; Osiris turns his face upon Amentet; the dead rise, breathe air, see his face when the disk rises, and their hearts are at peace.

The dead are described as rising up, breathing air, looking upon Osiris, and becoming peaceful when the disk rises on the horizon.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO OSIRIS / CHAPTER VIII / HYMN TO OSIRIS 155 / HYMN TO OSIRIS 157; lines 8013-8099 confidence: high

"thy son Horus avengeth thee" and gathers Osiris's person, members, bones, and belongings while removing evil from him.

Horus gathers Osiris's members and bones, restores what belongs to him, and Osiris is raised to stand as a living being forever.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II I I I I / AAAAAA M- / SORROWS OF ISIS / A CTZD; lines 12874-13129 confidence: medium

The woman who had not opened to the speaker is sad, does not know whether the child lives, goes around her city lamenting, and no one comes at her call.

The passage says the woman does not know whether the child lives, the speaker wishes to revive him, and Isis lays hands on him to vivify the one whose throat had closed.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II IBIS 375 / SCORPION 377 / GRASSHOPPER, BEETLE 379 / BEETLE 381; lines 23404-23491 confidence: high

The scarab is described as a symbol of the god and of resurrection; the dead body contains the germ of the spiritual body; the scarab egg-ball and dead body are compared; a model scarab can give potential life if empowered by words of power.

The scarab is explicitly described as a symbol of resurrection and as a model that could give potential life to the dead body when empowered by ritual words.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 25288-25468 confidence: low

Entries include “Birth, the second,” “Bread,” and “Bread of eternity.”

The index includes the entries Birth, the second and Bread of eternity.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 28987-29173 confidence: high

"Osiris ... as a Water-god"; "as god of the dead"; "as the god of the Resurrection"

The index describes Osiris as god of the Resurrection and points to scenes of his burial and resurrection.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 29531-29708 confidence: low

The index lists Ptah with references and subentries including “hook of,” “of Memphis,” “the Beautiful Face,” “second life of,” and compound forms such as Ptah-Seker, Ptah-Seker-Asar, Ptah-Seker-Tem, Ptah-Tanen, and Ptah-Tenen.

The Ptah index entry includes the subentry “second life of.”
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 29892-30070 confidence: high

"Resurrection, ii. 381; of the body, i. 357; of Osiris, ii. 137,138; triune god of, i. 508"

The index explicitly includes resurrection, resurrection of the body, resurrection of Osiris, and a triune god of resurrection.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS AND OSIRIS 125 / SHRINES OF OSIRIS 127 / SETTING UP TET 129 / FORMS OF OSIRIS 131; lines 6857-6900 confidence: high

The walls of the temple of Dendera preserve scenes connected with the story of the death and resurrection of Osiris.

The passage explicitly describes Dendera scenes as connected with the story of the death and resurrection of Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS AND OSIRIS 125 / SHRINES OF OSIRIS 127 / SETTING UP TET 129 / FORMS OF OSIRIS 131; lines 6857-6900 confidence: high

Heptet's exact role is said to be unknown, but she assisted in the resurrection of Osiris; she has a woman's body, bearded snake head, elaborate horned and solar headgear, and a knife in each hand.

Heptet is described as a snake-headed goddess who assisted in bringing about the resurrection of Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS AND OSIRIS 187 / ISIS AND OSIRIS 189 / ISIS AND OSIRIS 191 / ISIS AND OSIRIS 193; lines 11164-11259 confidence: medium

Osiris returns from the other world, appears to Orus, encourages him to battle, and instructs him in arms.

Osiris returns from the other world and appears to Orus to encourage and instruct him for battle.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 203 / TSIS 205 / ISIS 207 / ISIS 209; lines 11914-12005 confidence: medium

Isis says she conceived and bore Horus in a papyrus nest or Island of Ateh, rejoiced that he would answer for his father, hid him from biting danger, went to Am for provisions, and returned to find him inert, helpless, foaming, tearful, with still heart and unmoving muscles.

Horus is found motionless and helpless, no one knows how to restore him to life, Isis finds poison in his wound, and divine action follows her lament and prayer.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 207 / ISIS 209 / ISIS 211 / SHRINES OF ISIS 213; lines 12100-12191 confidence: high

In the Hymn to Osiris, “she restored her husband to life, and obtained from him an heir”; the words appear to have come from Thoth, “the lord of divine words.”

The passage states that Isis restored her husband to life by means of words of power.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 209 / ISIS 211 / SHRINES OF ISIS 213 / ISIS-SEPT; lines 12194-12304 confidence: medium

Isis appealed for help to restore Horus to life after he had been stung to death by a scorpion.

The passage says Isis appealed for help to restore Horus to life after a scorpion had stung him to death.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 209 / ISIS 211 / SHRINES OF ISIS 213 / ISIS-SEPT; lines 12194-12304 confidence: high

As Ament, Isis is the hidden great lady of the Underworld who assists in transforming the bodies of the blessed dead for life in the realm of Osiris.

As Ament, Isis assists in transforming the bodies of the blessed dead into forms in which they will live in the realm of Osiris.
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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: high

When Isis sees that Osiris is dead, she produces "light with her feathers" and "air by the beating of her wings."

Osiris is found dead, and Isis uses powers obtained from Thoth to rouse him from helplessness and inactivity.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II JACKAL AND ASS 367 / SHREW-MOUSE, HEDGEHOG 369 / HARE, PHOENIX 371 / HERON, SWALLOAV 37:3; lines 23013-23102 confidence: high

The sacred hawk is identified with the Bennu/Phoenix; the deceased says, “I have risen” like “the beautiful hawk of gold” with “the head of a Bennu,” and the divine hawk is called offspring of Tern and symbol of the One God and Horus as successor of Osiris.

The passage links the deceased’s rising in hawk/Bennu form with Book of the Dead chapters for transformation into heron and repeated transformation or reincarnation into swallow.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KINGDOM OF SET / FIGURES OF SET 251 / SET AND THE ASS 253 / NEPHTHVS 255; lines 15080-15167 confidence: high

Nephthys is described as Isis's faithful sister and friend, as helping collect and reconstitute Osiris's body, as friend of the deceased, and as Lady of the body of the gods.

Nephthys, as sister-friend of Isis, helps collect Osiris's scattered limbs and reconstitute his body; she also assists him to arise.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II METTERNICH STELE / AAAAAA / AAAAAA / METTEHNICH STELE; lines 15855-15990 confidence: high

The passage says Thoth gave Isis the means of restoring Horus to life by supplying powerful incantations.

The passage says incantations restored Horus by expelling poison and that Egyptians believed the same words had once restored the dead to life and could repeat that effect.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II METTERNICH STELE / D X J3 / METTEHNICH STELE / METTERNICH STELE; lines 15795-15852 confidence: high

Isis returns, finds her child's dead body, is frantic with grief, and is advised by Nephthys to appeal to Thoth, lord of words of power.

Thoth, lord of words of power, is said to have provided Isis with words enabling her to raise Osiris from the dead.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NEPHTHYS AND ISIS 259 / CHAPTER XV / DUTIES OF ANUBIS 263 / ANUBIS 265; lines 15502-15580 confidence: medium

The passage says the procession preserved old Egyptian Osiris ceremonial; the cow is identified as Isis, the coffin as Osiris’s sarcophagus with relics, Isis as revivifier, and Anubis as embalmer.

The passage identifies the coffin as Osiris’s sarcophagus containing relics and states that Isis revivified him and Anubis embalmed him.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NEPHTHYS 257 / NEPHTHYS AND ISIS 259 / CHAPTER XV / DUTIES OF ANUBIS 263; lines 15415-15499 confidence: medium

Nebseni prays for Anubis to make his thighs firm; Anubis is called dweller in the chamber of embalmment, governor of the hall containing Osiris' remains, and the god upon his hill or funeral mountain.

Anubis is connected with embalmment, washing, bandaging, setting the deceased in order, fastening swathings, and enabling Nebseni to stand.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NESI-KHENSU 13 / NESI-KHENSU 15 / FORMS OF AMEN-RA / FORMS OF AMEN-RA 19; lines 1388-1483 confidence: medium

The reproduced forms are said to illustrate new ideas about Amen, some probably Nubian; the first occurs in a Chapter clxii rubric over the cow amulet, composed to keep heat in the deceased body in the Underworld.

The cow amulet is explicitly said to keep heat in the deceased body in the Underworld, and the associated prayer asks Amen to make the dead body sound and strong.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NESI-KHENSU 15 / FORMS OF AMEN-RA / FORMS OF AMEN-RA 19 / NAMES OF AMEN 21; lines 1486-1569 confidence: medium

The petitioner asks: “grant thou that I may have peace in the Tuat (underworld), and that I may possess all my members therein.”

The petitioner asks to possess all bodily members in the Tuat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NUT 105 / NUT 107 / NUT 109 / NUT 111; lines 5930-5988 confidence: high

The mother, Nut, and the Great Protectress come to the addressee; once protection is bestowed, the addressee moves, and she gives the head, brings bones, collects flesh, and brings the heart into the body.

After Nut bestows protection, the addressee moves; she restores head, bones, flesh, and heart, and the addressee lives and speaks.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NUT 111 / CHAPTER VI / OSIRIS - UNNEFER. / ATTRIBUTES OF OSIRIS 115; lines 6081-6169 confidence: high

Osiris is described as the great god of the dead, formerly human and earthly, who obtained new life in a new body after death, ruled a region as king, and admitted those who lived correctly and were buried with rites, amulets, and words of power.

Osiris is described as living on earth, dying, and acquiring a new life in a new body; the cited Book of the Dead sentence also speaks of power to be born a second time.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OR ELYSIAN FIELDS / THE MATERIAL HEAVEN 121 / OSIRIS AS WATER-GOD 123 / ISIS AND OSIRIS 125; lines 6557-6640 confidence: high

Typhon hunts by moonlight, finds the chest, recognizes the body, tears it into fourteen pieces, and scatters the pieces through the land.

Osiris is slain and mutilated, Isis gathers his scattered limbs, and the passage describes divine ceremonies producing reconstitution, revivification, and new life in the next world.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OR ELYSIAN FIELDS / THE MATERIAL HEAVEN 121 / OSIRIS AS WATER-GOD 123 / ISIS AND OSIRIS 125; lines 6557-6640 confidence: high

Osiris is called the "god-man who suffered, and died, and rose again"; Egyptians sought eternal life through amulets, magical texts, and sympathetic magic, asking Osiris, Thoth, Isis, Horus, and companion gods to act for them as they had for Osiris.

The passage states that Egyptians used amulets, magical texts, and sympathetic magic so Osiris and the gods involved in his resurrection would act for them as they had acted for Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OSIRIS AS WATER-GOD 123 / ISIS AND OSIRIS 125 / SHRINES OF OSIRIS 127 / SETTING UP TET 129; lines 6750-6854 confidence: medium

On the twenty-fourth day, the preceding-year model was removed and buried; the new Osiris was embalmed in the sanctuary.

The passage describes burial of the preceding-year divine model, embalming of a new Osiris, and later characterizes Osiris as a symbol of resurrection and self-renewing life.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OSIRIS AS WATER-GOD 123 / ISIS AND OSIRIS 125 / SHRINES OF OSIRIS 127 / SETTING UP TET 129; lines 6750-6854 confidence: medium

On the last day, the Tet was set up in Tettu because the divine members of Osiris were brought.

The Tet is set up because the divine members of Osiris were brought, and Osiris is explicitly associated with resurrection and rejuvenescence.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OSIRIS AS JUDGE 145 / OSIRIS AS JUDGE 147 / XVIII TH DYNASTY, ABOUT B.C. 1500 / HYMN TO OSIRIS 149; lines 7668-7772 confidence: medium

Isis seeks Osiris without weariness, travels in sorrow until she finds him, makes light with her feathers and air with her wings, and laments at her brother's bier.

Isis stirs Osiris from inactivity, draws seed from him, makes an heir, and nurses the babe in secrecy.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB AND NUT / NUT 105 / NUT 107 / NUT 109; lines 5788-5927 confidence: high

Nut's favour gives the deceased power to rise in a renewed body as Ra rose from the Egg produced by Seb and Nut, to journey with the Sun-god from sunrise to sunset, and to pass safely through the Tuat.

Nut's favour gives the deceased power to rise in a renewed body and travel with the Sun-god while passing safely through the Tuat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB AND NUT / NUT 105 / NUT 107 / NUT 109; lines 5788-5927 confidence: high

A coffin inscription says mother Nut spreads herself over the deceased in her name as coverer of heaven and makes the deceased to be as a god without an enemy.

The coffin inscription says mother Nut spreads herself over the deceased as coverer of heaven and makes the deceased to be as a god without an enemy.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB 95 / SEB 97 / SEB AND NUT / SEB AND NUT; lines 5394-5592 confidence: high

One myth says Nut gave birth to the Sun-god daily; he passed over her body, disappeared into her mouth, passed through her body, and was reborn the following morning.

The Sun-god is born by Nut daily, disappears into her mouth, passes through her body, and is reborn the following morning.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEMTI AND OSIRIS 117 / ANGELS OF THOTH 119 / OR ELYSIAN FIELDS / THE MATERIAL HEAVEN 121; lines 6370-6467 confidence: medium

Near Tettu the original Sekhet-Aaru was thought to be located; at Tettu the dismembered body of Osiris was reconstructed and the annual ceremony of setting up his backbone was performed.

The passage states that the dismembered body of Osiris was reconstructed at Tettu and that his backbone was annually set up.
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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: high

Isis is described as beneficent goddess and mother, feminine creative power, protectress and nourisher of what she brings forth, restorer of the dead, and faithful loving wife and mother.

Isis uses words of power given by Thoth to restore her dead husband Osiris to life; the passage also states that she restores dead beings.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SERAPIS 201 / CHAPTER XIII / ISIS 203 / TSIS 205; lines 11724-11826 confidence: high

In a Book of the Dead vignette Isis kneels at the deceased's bier and speaks protective words involving the north wind; the passage relates this to air from her wings when she restored Osiris to life to conceive an heir and to air she provided for Horus after a scorpion sting.

The passage says Isis restored Osiris to life with air produced by her wings so that she could conceive an heir by him.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SET AND THE ASS 253 / NEPHTHVS 255 / NEPHTHYS 257 / NEPHTHYS AND ISIS 259; lines 15255-15334 confidence: high

Isis and Nephthys prepare Osiris's funeral bed and swathings, assist the first rising of the Sun-god, assist Osiris's resurrection, and aid the deceased to rise to new life through words chanted over the bier.

The passage explicitly says Isis and Nephthys assisted at the resurrection of Osiris and aided deceased persons to rise to new life.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHRINES OF ISIS 213 / ISIS-SEPT / WORSHIP OF ISIS 217 / ISIS IN TITHOREA 219; lines 12394-12479 confidence: medium

The passage discusses perceived parallels between Isis and Horus and Mary and the Child, parthenogenesis connected with Neith, Horus conceived by Isis through power given by Thoth, resurrection and everlasting life, and survival or adaptation of old native beliefs among Egyptian Christians.

The passage explicitly names belief in bodily resurrection and everlasting life as ancient in Egypt.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS / OF ISIS / I III / I III; lines 14128-14224 confidence: medium

The speaker refers to the greatness of her misery; those present grieve, and no one knows how to make Horus live.

The passage says no one knows how to make Horus live and that a woman comes to restore life; Horus is inactive or smitten.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE MATERIAL HEAVEN 121 / OSIRIS AS WATER-GOD 123 / ISIS AND OSIRIS 125 / SHRINES OF OSIRIS 127; lines 6643-6747 confidence: high

“the early Egyptians believed that Osiris was a man-god who was murdered and whose body was mutilated, and that the various members of his body were reconstituted”

The passage states that Osiris was murdered, mutilated, and reconstituted, and that his resurrection was commemorated in ceremony.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE MATERIAL HEAVEN 121 / OSIRIS AS WATER-GOD 123 / ISIS AND OSIRIS 125 / SHRINES OF OSIRIS 127; lines 6643-6747 confidence: high

A Dendera text is described as saying that during Khoiak, festivals were held at the chief sanctuaries of Osiris and elaborate ceremonies commemorated events in his life, death, and resurrection.

The Dendera rites are described as commemorating every event in Osiris’s life, death, and resurrection through festivals and ritual objects such as a funeral chest, model, coffin, incense, amulets, and divine members.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TO FACE PAGE / COLOURED PLATES / TO FACE PAGE / LIST OF ILLUSTRATIONS; lines 396-625 confidence: high

Osiris and funerary captions include the resurrection of Osiris, Osiris on his funeral bed, a sepulchral stele with the deceased adoring Osiris and Serapis, and the Boat of Osiris.

The list includes captions for the resurrection of Osiris, Osiris on his funeral bed, and the deceased adoring Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TSIS 205 / ISIS 207 / ISIS 209 / ISIS 211; lines 12008-12097 confidence: high

Thoth is described as having magical powers and a word that becomes Maat/Law; he tells Isis that no evil will come upon Horus because his protection comes from the Boat of Ra, and says he has come in the Boat of the Disk for Horus’s healing.

Thoth’s magical speech restores Horus to life and protects him thereafter.
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The Literature of the Ancient Egyptians CHAPTER IV / THE BOOK OF THE DEAD / LITANY / CHAPTER V; lines 2260-2353 confidence: high

Only certain parts of the Book of the Dead came to be regarded as essential; scribes produced abridged works preserving material needed for resurrection of the body, including the Book of Breathings.

The passage frames the Book of Breathings as preserving material necessary for resurrection, and the translated extract repeatedly describes renewed body, living soul, restored breath, and rejoining of soul to body.
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The Literature of the Ancient Egyptians CHAPTER IV / THE BOOK OF THE DEAD / LITANY / CHAPTER V; lines 2355-2435 confidence: high

The book aims to secure resurrection of the body; its opening says the soul lives in heaven before Ra, the Ka has divine nature, the body remains in the tomb before Osiris, descendants flourish before Keb, and the deceased comes forth by day and is joined to Aten.

The book's object is to secure bodily resurrection, and the passage states that the deceased has restored faculties, organs, breath, and ritual benefits that establish the body and gladden the Ka.
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The Literature of the Ancient Egyptians CHAPTER IV / THE BOOK OF THE DEAD / LITANY / CHAPTER V; lines 2437-2501 confidence: high

The Book of making splendid the Spirit of Osiris is said to have been sung at the Osiris festival and to secure resurrection and constantly renewed life for a man’s soul and spirit if sung on his behalf.

The passage says the Osiris book, when sung on behalf of a person, secures resurrection and constantly renewed life, and later describes Osiris’s healing and the dead springing into life when he comes.
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The Literature of the Ancient Egyptians CHAPTER XIV / EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE; lines 8380-8451 confidence: medium

Fragments of the Ritual of Embalmment describe mummifying body parts, materials used, and spells recited by the supervising priest to make each body member divine and secure a protecting deity's influence.

Embalmment spells are said to make each body member divine and to secure protection; the invocation requests breathing, seeing, hearing, and speaking for the deceased in the Tuat.
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The Literature of the Ancient Egyptians E.A. WALLIS BUDGE, M.A., LITT.D. / PREFACE / E.A. WALLIS BUDGE. / CONTENTS; lines 175-210 confidence: high

Chapter III lists magician stories: Ubaaner and the Wax Crocodile; Tchatchamankh and the Gold Ornament; Teta restoring life to dead animals; Rut-tetet and the Three Sons of Ra.

A story title states that Teta restored life to dead animals.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9065-9373 confidence: medium

Entries include a dead goose restored, Horus stung and restored to life, and restoration of the heart.

The index lists a dead goose restored, Horus stung and restored to life, and restoration of the heart.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9376-9657 confidence: medium

Liturgy of Funerary Offerings, 16, 17, 38; Liturgy of Opening the Mouth, 13; Mouth, Opening the, 11, 13, 42; Mummification, 247; Mummy, 55

The index lists funerary offerings, Opening the Mouth, mummification, and mummy.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9660-9842 confidence: high

Osiris is indexed with references and subentries: accused by Set; death and resurrection; hymn and litany; murder; mummy; tomb; Khenti Amenti; Un-Nefer.

The index explicitly includes 'death and resurrection of' Osiris and related subentries for murder, mummy, and tomb.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9660-9842 confidence: medium

The index lists rebirth, reincarnation, and resurrection as topics.

The index separately lists rebirth, reincarnation, and resurrection.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9845-10165 confidence: medium

"Soul ... rejoining body"; "Spirit-soul"; "Spirit-souls"

The index has an explicit soul entry for rejoining the body.
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The Literature of the Ancient Egyptians STORIES OF MAGICIANS WHO LIVED UNDER THE ANCIENT EMPIRE / THE MAGICIAN UBAANER AND THE WAX CROCODILE / THE MAGICIAN TCHATCHAMANKH AND THE GOLD ORNAMENT / THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC.; lines 1208-1299 confidence: high

Khufu asks whether Teta can rejoin a severed head; Khufu proposes a condemned prisoner, but Teta requests that no man be used and that another living creature be brought.

Teta reunites severed heads and bodies of animals after reciting spells, and the animals stand, cackle, or rise.
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The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF HERKHUF / THE AUTOBIOGRAPHY OF AMENI AMENEMHAT / THE AUTOBIOGRAPHY OF THETHA / THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA; lines 5273-5331 confidence: medium

A footnote states that raising the Tet pillar was an important ceremony in the annual miracle-play of Osiris and symbolised resurrection.

A footnote states that raising the Tet pillar in the annual miracle-play of Osiris symbolised resurrection.
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The Literature of the Ancient Egyptians THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK / THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / THE LEGEND OF THE WANDERINGS OF ISIS; lines 3185-3266 confidence: medium

After the sting, a fire breaks out; no water is available, but rain falls although it is not the season. Usert, distressed over whether her son will live or die, cries for help. Isis pities the child and says there is life in her mouth and that she can destroy the devil of death by a spell taught by her father.

Isis says life is in her mouth, applies her hands to the child, commands the poisons by spell, declares that the child shall live and the poison shall die, and the passage states that the spell has the desired effect.
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The Literature of the Ancient Egyptians THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK / THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / THE LEGEND OF THE WANDERINGS OF ISIS; lines 3268-3343 confidence: high

After collecting food, Isis returns, takes Horus in her arms, and finds him lifeless with water from his eye, foam from his lips, no heartbeat, and relaxed muscles.

Horus is described as lifeless or dead from poison, Thoth recites healing spells, and Horus returns to life.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 1043-1067 confidence: medium

If Pepi falls into water, Osiris lifts him; if he falls on earth, Keb lifts him; in both cases the Two Companies of the Gods bear him up and Ra gives him his hand.

If Pepi falls into water or onto earth, gods lift him, bear him up, and give him a hand.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 555-631 confidence: high

The Pyramid Texts are described as written for the king’s benefit, to effect resurrection, secure happiness and everlasting life, and make him king in the Other World with power over gods, heaven, spirits, and souls.

The king is to be resurrected, preserved from second death, and made a ruler in the Other World.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 555-631 confidence: medium

Opening-of-the-mouth ceremonies restore faculties such as breathing, thinking, speaking, tasting, smelling, and walking; food, clothing, scents, unguents, and other objects are provided so their spirits may pass into the Other World for the king’s use.

The opening-of-the-mouth ceremonies are said to restore breath, thought, speech, taste, smell, and walking to the dead king.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 555-631 confidence: high

The passage says Egyptians of the sixth dynasty valued prayers more than magical spells and that Osiris religion promised people of all ranks life beyond the grave after resurrection made certain through Osiris’s sufferings, death, and resurrection as an incarnation of the primeval creator god.

Osiris is described as suffering, dying, and being resurrected, and this resurrection is said to make life beyond the grave certain for followers.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 633-702 confidence: high

The Opening of the Mouth ceremony is described as performed on a statue of the dead king, with water, incense, seven unguents, eye paint, washing, dressing, and sepulchral offerings.

The rite opens the mouth of the dead king’s statue with the Pesh Kef, purifies the statue, and gives the Eye of Horus to the deceased.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 633-702 confidence: high

Incense is burned, water is sprinkled, purity formulae are recited with the names Horus, Set, Thoth, and Sep, and the priest says the deceased’s head and bones have been restored before Keb.

The priest sprinkles water, burns incense, invokes divine purifications, says the deceased has received his head and bones before Keb, and says the deceased is established among the gods.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 633-702 confidence: high

The ninth ceremony represents the king’s rebirth: a priest personifying the king lies in a bull’s skin on a small bed, feigns death, emerges and sits up, and the act is said to symbolize resurrection as a spirit-body; the chief priest declares the king alive and like Horus.

The ninth ceremony is explicitly said to represent the king’s rebirth: the king-surrogate feigns death in a bull’s skin, comes forth, sits up, and the act symbolizes resurrection as a spirit-body.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 633-702 confidence: medium

The ninth ceremony represents the king’s rebirth: a priest personifying the king lies in a bull’s skin on a small bed, feigns death, emerges and sits up, and the act is said to symbolize resurrection as a spirit-body; the chief priest declares the king alive and like Horus.

The king-surrogate addresses the father, says he is the son and Horus, presses the statue’s lips, and speaks of loving the father and his transformation.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 633-702 confidence: medium

The king-surrogate puts on a garment, takes a staff or sceptre, speaks of the father and statue, presses the statue’s lips, identifies as son and Horus, and the final explanation says the king is delivered from death while Set is wounded.

The final explanation says the king is delivered from the jaws of death and that a grievous wound is inflicted on Set as god of death.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 704-801 confidence: high

The priest addresses Osiris, identifies himself as Horus and beloved son, and says he has opened the mouth with the Eye of Horus.

The rite opens the mouth and eyes of the statue, after which the Osiris is said to walk, talk, live, and not die.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 803-919 confidence: high

The oils are asked to make Unas a spirit-soul, give him mastery over his body, open his eyes, and make spirit-souls see and hear him; the Eye of Horus is brought to him.

Unas is to become a spirit-soul with opened eyes and mastery over his body, and Pepi is to be made a spirit-soul and not die.
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The Literature of the Ancient Egyptians THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC. / THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD; lines 1463-1540 confidence: high

The passage infers belief in resurrection, immortality, Osiris, efficacious funerary offerings, heavenly reward for the righteous, and punishment for the evil-doer.

The passage explicitly states that Egyptians believed in the resurrection of the dead and in immortality.
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The Literature of the Ancient Egyptians THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC. / THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD; lines 1625-1711 confidence: high

Chapters restore the mouth, enable opening it, supply words of power, restore memory and the heart, protect against stealers of hearts, and include heart-shaped amulets.

The deceased's mouth, memory, heart, head, body heat, dead body, and spirit-soul are restored or raised, and everlasting life and escape from second death are given.
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The Literature of the Ancient Egyptians THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC. / THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD; lines 1713-1794 confidence: high

Ani asks Osiris for splendor in heaven, power on earth, triumph in the Other World, travel to Tatu and Abydos in living-soul and Benu-bird forms, free passage through otherworld pylons, bread-cakes, food offerings, and a homestead in Sekhet Aru with wheat and barley.

The dead rise, breathe air, and behold Osiris's face when his disk rises; Ani also asks to assume the Benu bird form.
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The Literature of the Ancient Egyptians THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD / LITANY; lines 2124-2215 confidence: medium

Book of the Dead Chapter 154 is quoted as a spell for mummy preservation: Osiris did not decay, and the speaker, identifying as Khepera, says his members, senses, and body will not rot, putrefy, suffer injury, or be destroyed.

The quoted spells repeatedly deny decay, worms, corruption, injury, and destruction, and Ani is promised life for millions of millions of years.
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The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 6815-6884 confidence: high

Bata says he will cast a spell on his heart, place it on an Acacia flower, and instructs Anpu to seek it for seven years, place it in cold water, and recognize signs from beer and wine vessels.

Bata says he will place his heart on an Acacia flower; if the Acacia is cut down the heart will fall, and if Anpu places it in cold water the heart will live again.
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The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 6886-6957 confidence: high

When Pharaoh asks about her husband, the young woman asks for the Acacia to be cut down and destroyed; men and bowmen cut the flower on which Bata's heart is, and Bata falls dead.

Bata's life is tied to a heart located outside his body, first in the Acacia flower and later as a seed found by Anpu.
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The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 6886-6957 confidence: high

In the fourth year of searching, Anpu finds a seed and the narrative identifies it as Bata's heart.

Anpu places the seed-heart in cold water, it absorbs the water, the heart returns to Bata's body, and Bata becomes as he had been before.
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The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 6959-7020 confidence: medium

The bull enters the house of purification and tells the August Lady that he is Bata and is alive; he says she caused Pharaoh to destroy the acacia that held his heart in order to kill him.

The bull and later the acacia each declare Bata alive after actions intended to kill him or destroy his prior life-container.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11226-11314 confidence: high

Istar seeks Tammuz in Hades with the waters of life; the descent poem is sung at Tammuz’s yearly festival; Tammuz is mourned as a young dead god, and an alternate Eridu belief makes him a heavenly gate warder with Nin-gis-zida.

Istar descends to Hades to seek Tammuz, the bridegroom of her youth, hoping to give him the waters of life and bring him back to life and light.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11226-11314 confidence: high

Istar seeks Tammuz in Hades with the waters of life; the descent poem is sung at Tammuz’s yearly festival; Tammuz is mourned as a young dead god, and an alternate Eridu belief makes him a heavenly gate warder with Nin-gis-zida.

Istar hoped to restore Tammuz with waters of life, and after her own imprisonment she is sprinkled with the water of life and returns to the world of light.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 7570-7659 confidence: high

The conquest of Hades by the gods of light is interpreted as conquest of death; heavenly lords claim power to raise the dead, and Merodach heals and brings people from the world of the dead.

The conquest of Hades is said to imply the conquest of death, and Merodach is especially linked with healing and bringing people again from the world of the dead.
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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 7661-7740 confidence: medium

The passage describes the imperishable part of man, gods with man beyond the grave, possible restoration to life, and spiritual life shared with immortal gods.

The passage says the gods are with man beyond the grave, can bring him back to life, and that man can share spiritual life with immortal gods.
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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 8597-8681 confidence: high

The passage describes Osiris as Un-nefer, “the good being,” and Asari as “the good heifer” and “the prince who does good to men”; Asari conveys Ea's teaching, heals diseases by his father's spells, and “raised the dead to life.”

Asari heals diseases by his father's spells, raises the dead to life, restores the living from sickness, and delivers them from death.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8683-8767 confidence: medium

A hymn-like section associated with the Epic of Creation describes Merodach receiving older divine names and powers: Zi or Life, Ea, Hadad, Sin, and finally the fifty names of the great gods.

Under the name of Sin, Merodach is called the merciful one who brings the dead back to life.
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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 9743-9832 confidence: high

Ea is author of Babylonian writing and civilization; Aṡari is Ea’s son, interpreter, benefactor of man, and raiser of the dead; Eridu’s theology concerns the living; Ea is creator and instructor, giver of spells and remedies, while En-lil appears as destroyer of mankind.

Aṡari is invoked as the god who raised the dead to life.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 14848-14958 confidence: high

The expression 'come in peace' means to return safely; Im-hotep’s office is explained as conducting the dead safely back to a second life.

Im-hotep’s office is described as conducting the dead safely back to a second life.
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The Religions of Ancient Egypt and Babylonia PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX.; lines 14081-14371 confidence: high

resurrection, 24, 167, 170.

The index explicitly lists resurrection as a subject heading.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1417-1498 confidence: medium

The Ka and person presuppose one another; the Ka begins with birth yet gives existence, becomes immortal once formed, and when it leaves the body the body dies until reunited with it, while the Ka remains conscious and alive.

The passage says the body ceases to live when the Ka leaves and recovers life and consciousness only when reunited with it.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1500-1587 confidence: medium

Tomb statues are described as lifelike and durable; the statue has a Ka, and an exact likeness lets the deceased’s Ka use the statue as a form and receive offerings if the mummy perishes.

The statue remains as a recognizable form for the Ka if the mummy perishes, and multiple statues improve survival until reunion of Ka, body, and soul.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1589-1669 confidence: high

The Ka is described as the living principle inspiring gods and men; its separation from the body means death, and life can return only through reunion in the other world after long years and experiences; Book of the Dead chapter 105 gives words for greeting the Ka at resurrection.

The Ka's separation from the body is called death, life returns only when the two reunite in the other world, and the Book of the Dead formula greets the Ka on the day of resurrection.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1589-1669 confidence: medium

The dead man says, 'I come unto thee, I arise resplendent'; the formula then invokes a green felspar amulet and necklace of Ra, the Ka's food, the balance and Truth rising, restored head and arm, and the statement that the speaker is not a beast of sacrifice.

The resurrection formula includes purification, magical words warding off evil, identification with the green felspar amulet and necklace of Ra, and restoration of the speaker's body.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1901-1984 confidence: high

From the Twelfth Dynasty onward, a scarab-shaped amulet could replace the material heart, protecting the corpse until resurrection; the scarab is described as an emblem of becoming or transformation and often bears Book of the Dead chapter 30.

The corpse is protected until resurrection, and the mummy is expected to reunite with both heart and soul and rise from the dead.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1986-2073 confidence: high

The risen man is identified as an Osiris; the Khu becomes divine intelligence, while body, spirit, and soul are distinguished and divine intelligence is unique to humans.

The risen man is described as becoming an Osiris rather than merely returning as his old material self.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3284-3364 confidence: high

The phoenix or bennu is described as a heron or crested-ibis-associated bird, the spirit of the sun-god, standing on a tree at Heliopolis with flame and sunrise, then becoming an Osiris at sunset and awakening with the rising sun.

The phoenix is described as associated with sunrise, sunset, mummification as Osiris, awakening with the rising sun, and a later story in which it dies and is renewed after five hundred years.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3722-3813 confidence: high

Greeks identify Ânuqet with Hestia and Sati with Hêra; Sati, wife of Khnum, is Heket “the frog,” born from Nile inundation mud, becoming a resurrection symbol adopted by Christians of Egypt on late Roman lamps.

The frog Heket is said to be born from Nile inundation mud and to become a resurrection symbol adopted by Christians of Egypt.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3722-3813 confidence: medium

Ptaḥ, Memphis creator, is a potter; Porphyry reports an egg from Kneph’s mouth; the author links Ptaḥ’s name to opening the mouth of a mummy or statue to receive breath and soul; Ptaḥ is mummiform, underworld-related, fused with Sokaris, likened to Khnum, and shown at Philæ modeling man from clay with Khnumu helpers.

The mouth-opening rite is described as conferring on a mummy or statue the capability of receiving breath of life and harboring the double or soul.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3722-3813 confidence: high

Im-hotep supersedes Nofer-Tum as son figure, is reputed first kher-heb, recites and interprets dead liturgy and magic formulae that heal and raise the dead, and is identified by Greeks with Asklêpios; Im-hotep and Nofer-Tum are sons of Sekhet, the lion-headed goddess borrowed as wife for Ptaḥ.

Im-hotep is reputed to recite and interpret dead liturgy and magical formulae that restored health and raised the dead to life.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4350-4437 confidence: high

Osiris died and was buried like Asari or Merodach, whose Babylon temple is also his tomb; the death and burial are followed by rising again in the morning with renewed strength and brilliancy.

Osiris and Asari or Merodach are described as dying, being buried, and rising again in the morning with renewed strength.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4350-4437 confidence: high

Through spells from his father, those who trusted in the god and shared his death and entombment were raised to life; in Egypt and Babylonia he is described as god of resurrection in the world or heavenly paradise.

The passage says those who trusted in the god and shared in his death and entombment were also raised to life through spells received from his father.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4439-4529 confidence: high

The resurrection doctrine is explained as accompanying mummification, and Osiris is described as a mummified god.

The passage says resurrection doctrine was attached to Osiris because it accompanied mummification and because Osiris was a mummified god; Osiris receives the dead where life and action are restored.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4439-4529 confidence: high

Later Egyptians used seed growth as an analogy for resurrection; Ma-her-pa-Ra's tomb contained a bed with an Osiris figure, earth, and sown corn that sprouted and withered; the author says this symbolism follows from resurrection doctrine.

Later Egyptians are said to find an analogy to resurrection in seed sown to grow again, exemplified by corn sprouting from earth placed on an Osiris figure.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4531-4611 confidence: high

Embalming is said to support belief in the Osiris because the double's continued existence depends on the body; although the mummy lies in the tomb and the counterpart is in a spiritual world, the body is expected to receive life and action again and rejoin its Osiris in paradise.

The passage states that the mummified body would receive life and action again and that resurrection of the body became integral to Osirian faith.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4613-4718 confidence: high

The mummy's soles are removed so the Osiris may enter the Hall of Judgment with pure feet; gods are prayed to grant milk for bathing the feet, and the soles are placed in the mummy for resurrection and ka use.

The passage explicitly refers to the doctrine of resurrection of the body and to the day of resurrection when the mummy's soles will be available.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5006-5099 confidence: medium

Following chapters restore voice, memory, name, and heart; name restores individuality, the heart can signify body organ or conscience, and the scarab is used because kheper sounds like the word meaning “to become.”

The dead man’s voice, memory, name, and heart are restored, and the soul and body are later reunited without the soul being confined to the tomb.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5101-5190 confidence: medium

Later chapters concern the mummy and its resting-place, and the charms and amulets that preserve the body from decay or enable the soul to inspire it once more with life.

Later chapters concern charms and amulets that preserve the mummy from decay or enable the soul to inspire the body once more with life.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5192-5257 confidence: medium

The respirations were first "made by Isis for her brother Osiris to give life to his soul, to give life to his body, to rejuvenate all his members anew."

The Book of Respirations is said to have been made by Isis for Osiris to give life to soul and body and to rejuvenate him; the Osirian receives it to breathe with the soul, transform, and go where desired.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 524-590 confidence: high

Egyptian religion is said to teach “the immortality of the soul or spirit” and “the resurrection of the body,” with fields of the blessed after death imagined as a sunnier Egypt of light, feasting, and joy.

The passage says Egyptian religion taught immortality of the soul or spirit and resurrection of the body.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5425-5514 confidence: high

A portion of the fellahin is described as descended from earlier neolithic inhabitants, as fetish-worshippers with prominent animal fetishes, without priests and without embalming; state gods, the Osirian creed, and resurrection belief are said to be foreign in origin for them.

The passage identifies the belief in resurrection with priesthood, embalming, state religion, and the Osirian creed, while describing it as foreign in origin for the fellahin.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5687-5779 confidence: medium

The snake is described as thick as a man’s thigh; if treated irreverently it breathes fatal flames; if cut apart, its pieces reunite, and its blood marks hidden gold.

The serpent is said to reunite after being cut into pieces and to never die.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 6050-6127 confidence: high

Belief in amulets and charms is described as ingrained and officially sanctioned; Book of the Dead chapters concern amulets for preserving or resuscitating the body; symbols possess concrete virtues; the Ka of the amulet works the charm, including scarab and dad examples.

Amulets are described as necessary to preservation or resuscitation of the body, with the dad serving as a passport to the other world.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 6129-6206 confidence: medium

The author states that Egyptian and Christian ideas about soul, spirit, material resurrection, heaven, and the Trinity are similar, and that Christian theological terms for the Trinity are encountered in Egyptian inscriptions and papyri.

The passage lists belief in resurrection of a material body among Egyptian ideas similar to Christian theological speculation.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 6209-6293 confidence: high

The Egyptian trinity grows from the triad under solar theology; resurrection of the body and future judgment pass into Alexandrian schools and are recast as Unity, Mind, and Soul.

The author says doctrines of bodily resurrection and judgment to come accompanied the Osirian creed into Alexandrian schools.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 755-842 confidence: high

Mummification is said to be closely bound up with belief in resurrection of the dead; its absence implies that this belief was absent or not prominent. The practice is attributed to the Pharaonic Egyptians and said to become general after older races were absorbed, while earlier it was mostly limited to court and official priesthood.

The passage explicitly states that mummification was closely bound up with belief in resurrection of the dead.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 844-932 confidence: low

The Ba or Soul is described as bird-shaped with a human head; the soul flies beyond the sky, while the mummy is expected to live in the other world, and the official cult does not explain their union.

The mummified body is described as eventually leading a life in the other world that repeats and reflects earthly life.
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native american plains

Blackfoot Lodge Tales KUT-O'-YIS / KUT-0 -YIS 31 / KUT-0 -YIS 33 / KUT-O'-YIS 35; lines 1940-2003 confidence: high

The man-eater cuts Kut-o'-yis' throat with a large knife, puts him into a great stone kettle to cook, and eats the cooked body limb by limb.

Kut-o'-yis is killed, cooked, and eaten, but rises from the bones after the girl performs his instructions; the sequence repeats.
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Blackfoot Lodge Tales KUT-O'-YIS / KUT-0 -YIS 31 / KUT-0 -YIS 33 / KUT-O'-YIS 35; lines 1940-2003 confidence: high

Kut-o'-yis enters the big camp of a man-eater after telling a little girl to take one of his bones, call the dogs, throw it down, and cry out that the dogs are eating his bones.

A little girl retrieves Kut-o'-yis' bones, calls the dogs, throws the bones down, speaks the instructed words, and Kut-o'-yis arises.
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Blackfoot Lodge Tales SCARFACE 95 / SCARFACE 97 / SCARFACE 99 / SCARFACE 103; lines 4544-4669 confidence: low

The woman mourns her father; the bull says buffalo have seen their own relations killed by her people, but he will let her and her father return if she can bring him to life.

The bull says release is possible if the woman can bring her father to life, and she asks the magpie to find a remaining piece of his body.
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Blackfoot Lodge Tales SCARFACE 95 / SCARFACE 97 / SCARFACE 99 / SCARFACE 103; lines 4671-4723 confidence: high

The woman covers the father's body or remains with a robe and sings; after repetition he breathes and stands, while buffalo are surprised and a magpie rejoices noisily.

The father is described as trampled to death into small pieces, then as breathing and standing after the robe-and-song action.
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Blackfoot Lodge Tales THE BEAVER MEDICINE 123 / THE BUFFALO ROCK / ORIGIN OF THE WORM PIPE / ORIGIN OF THE WORM PIPE 1 29; lines 5530-5614 confidence: medium

The chief ghost says the wife will carry the medicine pipe, ghost relations will accompany the couple four days, the man must not open his eyes, and at the proper time he will see his wife has become a person and the ghost relations have disappeared.

The wife is to be returned and become a person again, but the return requires closed eyes, a four-day journey, and later behavioral prohibitions to prevent her vanishing back to the Sand Hills.
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Blackfoot Lodge Tales THE LOST WOMAN 1 5 / THE LOST WOMAN I9 / THE LOST WOMAN 21 / ADVENTURES OF BULL TURNS ROUND; lines 1410-1526 confidence: high

The old man’s daughters are swimming in the evening, find Bull Turns Round lying dead on the shoal, and ask their father to bring him to life and give him to them for a husband.

The daughters find Bull Turns Round dead; the old man uses four sweat lodges and he comes to life after the fourth.
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Blackfoot Lodge Tales THE LOST WOMAN 1 5 / THE LOST WOMAN I9 / THE LOST WOMAN 21 / ADVENTURES OF BULL TURNS ROUND; lines 1410-1526 confidence: medium

The wives cook bloodsuckers for Bull Turns Round, but he cannot eat them and throws them in the fire, saying buffalo is the only meat for men. The old man permits him to kill a buffalo but says not to take or break any bones because he will make it alive again; Bull Turns Round shoots a fat cow and the wives eat the meat.

The old man tells Bull Turns Round not to take or break any buffalo bones because he will make the buffalo alive again.
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Blackfoot Lodge Tales THE BAD WEAPONS / THE ELK / OLD MAN DOCTORS / OLD MAN DOCTORS I63; lines 6724-6781 confidence: medium

Old Man says: "What's the use of quarrelling or killing anybody? Let us go back, and I will doctor the child alive."

The child is identified as dead, and Old Man says he will doctor the child alive.
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Blackfoot Lodge Tales THE BLACKFOOT OF TO-DAY SQQ / INDEX / INDEX / INDEX; lines 12586-12736 confidence: medium

“Dead return to life, 130.”

The index contains the heading “Dead return to life.”
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Blackfoot Lodge Tales TWO WAR TRAILS 85 / S6 STORIES OF ADVENTURE / S8 STORIES OF ADVENTURE / TWO WAR TRAILS 89; lines 4013-4080 confidence: high

E-kiis'-kini's body is cut into small pieces and scattered over the country so that he might not come to life again.

The passage explicitly says E-kiis'-kini's body is cut into small pieces and scattered so that he might not come to life again.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4047-4131 confidence: high

Moon-Child encounters girls of whom one becomes a snake; a revengeful snake later enters him, he becomes skeletal, asks Moon for cold rain, revives after the snake exits, kills it, and his mother also revives.

The revengeful snake enters Moon-Child; he is reduced to a skeleton, asks the Moon for cold rain, the snake exits, and he rises alive and kills it.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4047-4131 confidence: medium

Moon-Child encounters girls of whom one becomes a snake; a revengeful snake later enters him, he becomes skeletal, asks Moon for cold rain, revives after the snake exits, kills it, and his mother also revives.

Moon-Child rises alive after the snake leaves, and his mother comes to life at the same time.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4133-4229 confidence: high

White-Stone goes where his uncles went, kills a buffalo, defeats the old woman who killed them with an iron cane, and makes the uncles emerge alive from a tent after shooting upward.

White-Stone puts his killed uncles into a tent, shoots upward, and they emerge alive.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4335-4383 confidence: high

The man goes to war; his companions are killed, he cannot be killed, and when cut to pieces repeatedly he comes to life and kills enemies before returning home.

The man is cut to pieces several times but always comes to life again.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1455-1516 confidence: high

The woman's husband returns from hunting, does not see her come out, finds her lying dead in the tent, and mourns day and night.

The mother is found dead, then after being placed in a sweat-house and after the twins' repeated shooting, she runs out alive.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2154-2224 confidence: high

The boy lives for some time with the snake inside him, dies, becomes bones, and the snake remains; the Moon wonders where his boy is, and the boy asks his father to do something for him.

The boy asks his father for help; the Moon makes cold rain, the snake leaves, and the boy stands alive as before from his bones.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2154-2224 confidence: medium

The Moon makes cold rain, the snake leaves to find shelter, the boy stands alive as before, catches and cuts the snake to pieces, and his mother also gets up alive.

As the boy rises from his bones, his mother also gets up alive at the same time.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2289-2332 confidence: medium

The young man tells his seven fathers he will try to heal them. He draws his bow and threatens or pretends to shoot four times; on the fourth time a Bull gets up sound. With each of his seven arrows he cures one Bull, and each thanks him.

The young man makes four motions as if to shoot each disabled Bull, using each of his seven arrows, and each Bull arises sound; the Bulls later thank him for restoring them to life.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2425-2492 confidence: high

At the tent, White-Stone strikes the old woman with her cane and kills her; he sees his uncles' bodies outside, says they were not boys to be killed by such an old woman, and drags the seven bodies into the tent.

White-Stone places the dead uncles in the tent, shoots arrows upward, calls to them, and the passage explicitly says he brought all his uncles to life.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2792-2856 confidence: medium

The pursued group stops and shoots at the Bear; ordinary arrows have no effect. The youngest brother uses a tendon bow and arrow, strikes the Bear in the little finger, and she dies.

The Bear is killed and burned, but one spark is missed; afterward the Bear comes again in pursuit.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3002-3085 confidence: high

In The Origin of the Chief Pipe, a jealous man poisons a young man; before dying the young man says not to tie him up and not to look at his tent for four days; he dies and is laid in his tent with much property while the people keep away.

The young man dies, is left undisturbed for four days, and after thunder, lightning, and a descending cloud is found alive under the pipe.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3303-3380 confidence: medium

Editorial note: compare recovery of a woman from a monster with Arapaho No. 5, people encircled by a monster with Arapaho Nos. 6 and 74, and restoration to life in a sweat-house with No. 23 and Arapaho Nos. 5, 6, 119, 139-142.

The editorial note mentions restoration to life in a sweat-house and points to multiple Arapaho tale numbers for comparison.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3511-3582 confidence: high

An old woman reports seeing persons in the water; the people kill the six companions, but weapons cannot hit or hurt the man; after he is cut to pieces and scattered, he rises alive when the camp moves.

The man is cut to pieces and scattered, then rises alive after the camp moves; the pattern repeats as he follows the camp and returns to life.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2193-2289 confidence: low

Smart-Crow angrily pursues and overtakes the stranger, threatening to kill him. The stranger repeatedly says he will restore the woman, but Smart-Crow initially refuses to believe him.

After being pursued, the stranger repeatedly promises to restore the woman, sings a medicine song, and is believed by Smart-Crow.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2291-2393 confidence: medium

Rock and Beaver come to their mother's lodge, where her skeleton lies, bringing much meat; Rock says he will boil a little meat from each buffalo part and make medicine over the skeleton.

The boys perform a rite over their mother's skeleton using buffalo parts, a boiling pot, fourfold breath, a robe, and repeated commands for her to get up; movement begins under the robe.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2395-2490 confidence: high

The woman wakes, says she had a long sleep and is hungry, and the boys feed her buffalo parts corresponding to body parts to restore her to life; she then serves food to her family.

The woman is fed buffalo body parts to restore her to life, and Smart-Crow later says her bones were bleached but she is alive through the lodge's power.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3071-3171 confidence: high

Variant note: Blood-Clot is eaten four times by a cannibal, restored to life from bones by a little girl each time, and kills the cannibal after the fourth restoration.

Blood-Clot is eaten repeatedly, his bones are restored to life by a little girl, and he later kills the cannibal.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3641-3722 confidence: high

The four brothers are dead; the little brother shoots an arrow upward repeatedly, reviving one brother each time. The siblings then discuss where to go and say they have no living relatives.

The little brother shoots an arrow straight up; each time it falls, one dead brother comes to life until all are alive again.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5109-5219 confidence: high

With only bones remaining, the buffalo become painted, finely dressed people with seven drums and medicine things; they sing for buffalo to come to life and cover the skeleton with dirt and grass.

Buffalo become people, perform songs and medicine actions over the woman's bones, and the woman comes to life and stands up.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5221-5309 confidence: high

Because the woman had been dead so long, the husband of the Cow gave her power to drink and eat through fourfold water actions, a red-and-yellow painted buffalo-horn spoon, and dried meat; the woman was restored to life.

The passage says the woman had been dead and was restored to life after being ritually given water and dried meat.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6078-6176 confidence: high

The old bull has a bone fragment found, makes a sweat-house, restores the man to life, and says the man and family will receive power, head-dresses, songs, and crooked sticks.

A small untrampled bone is found, and the old bull uses a sweat-house to restore the man to life.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6178-6269 confidence: high

The chief's daughter gives birth to a baby boy, buries him in the earth, and returns to camp.

Four buffalo bulls find the buried baby, state they will bring him to life, and successively restore him from burial to life and full adulthood.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6271-6367 confidence: high

The blinded Bull offers the man his power if sight is restored. The man asks that his horse be brought back to life and that the Bull not harm him. The hawks restore the Bull's sight, and the Bull paws earth over the horse until it lives again.

The Bull brings the dead horse back to life by pawing earth over it.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6466-6563 confidence: high

A poor boy whose mother is gored in the head by a buffalo uses an inflated bladder, charcoal, painted marks, song, a calf robe, and four lodge shakings; the bladder moves and the woman gets up well again.

The poor boy declares his mother will live again and uses bladder, charcoal, paint, song, and four lodge shakings; she gets up well again.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7200-7290 confidence: high

Bear-Moccasin says he has powerful dreams, asks Chief-Old-Man's help, lays down a robe as the same as himself, instructs him how to paint the body and cover it, and teaches use of the pipe, bear-claw, and songs.

Bear-Moccasin teaches Chief-Old-Man ritual use of paint, robe, pipe, bear-claw, and songs; after Bear-Moccasin shoots himself, Chief-Old-Man follows the instructions and Bear-Moccasin comes to life.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7292-7384 confidence: high

Chief-Old-Man sings and uses the pipe; Bear-Moccasin revives well. Bear-Moccasin then has his neck painted, is decapitated, has the head fitted to the body, is covered with a robe, and is shot in the head after songs and painted gun and bullet.

Bear-Moccasin is repeatedly killed by decapitation, shooting, arrows, beating, piercing, and cutting, then restored through ritual actions; he also states he can return if any body fragment remains.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7386-7480 confidence: high

The chief prepares his gun, shoots Bear-Moccasin, removes the canine teeth, cuts the body into pieces, and burns the teeth; Bear-Moccasin's friend refuses to restore him because the teeth are gone and he has done harm.

Bear-Moccasin is not restored because his canine teeth are gone, while the second dead man rises after his chum finds and treats a small bone from the ashes.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7386-7480 confidence: high

The chief prepares his gun, shoots Bear-Moccasin, removes the canine teeth, cuts the body into pieces, and burns the teeth; Bear-Moccasin's friend refuses to restore him because the teeth are gone and he has done harm.

Bodies or body parts are cut up, burned, and in the second story the people march over ashes to wipe out every trace; the same treatment is later used on the chief.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7386-7480 confidence: high

The chum finds a tiny bone in the ashes, paints it, covers it with a robe, places a pipe, shoots four arrows with warnings, and the dead man rises and chases him.

The second young man is killed, revived from a bone, then kills the chief, takes the chief's wives, and becomes chief himself.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7863-7949 confidence: high

A white rancher has tame buffalo; his daughter finds a skeleton washed from a river-bank, asks him to make a sweat-house and doctor it, and the skeleton comes to life as a Piegan Indian whom she marries.

A skeleton is doctored in connection with a sweat-house, comes to life as a Piegan Indian, and marries the woman who found it.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7951-8047 confidence: high

A spirit tells the dead man to return to his people; after seven days dead, his spirit is taken down to his body and he comes to life as watchers unwrap the corpse.

The dead man returns from the land of the dead, revives, and teaches songs and prayers used in a dance.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7951-8047 confidence: high

The revived man picks up a small bell, says they will dance, leads dancers in a circle, keeps time with the bell, sings songs learned in the land of the dead, and prays for the people.

Both the first revived man and the Kutenai husband are associated with dancing, songs, prayer, and restoration from death.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7951-8047 confidence: medium

The wife remembers the story of the man who returned from the land of the dead and prays that her husband be brought to life and food given to them.

The wife prays for her husband and food; two young men say spirits will help and perform a dance that restores the husband to life.
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Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1098-1213 confidence: medium

For life and death, Old Man throws a buffalo-chip that floats and proposes death for four days followed by life again; Old Woman rejects this, throws a rock that sinks, and says permanent death is better because otherwise people would not feel sorrow or sympathy.

The proposed floating buffalo-chip would allow people to die for four days and live again, while Old Woman’s sinking rock establishes that people die forever.
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Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1215-1317 confidence: high

Old Man says people will never die; Old Woman objects to overcrowding. Old Man proposes death for four days followed by return to life; Old Woman prefers permanent death. They agree to decide by throwing a buffalo-chip into water, with sinking meaning permanent death and floating meaning return to life.

The narrative considers no death, temporary death followed by return to life, and permanent death; the final outcome is determined when a test object sinks in water.
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Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1924-2027 confidence: medium

Old Man pretends sickness among old women. The chief finds his daughter dead, suspects Old Man, orders a ditch-jumping ordeal, and Old Man induces a bird to exchange genitals with him; the bird fails and reveals the exchange. Old Man offers to revive the girl.

Old Man offers to bring the dead girl to life, is given a trial, and then uses the setup to escape rather than completing a revival in the passage.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 11711-11809 confidence: medium

The passage reports belief in Coyote's immortality, says he rises again after being killed, and describes less important tales shared with neighboring tribes in which he has typical trickster traits.

The passage reports a belief that no sooner is Coyote killed than he rises again.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12136-12238 confidence: high

Coyote carries his brother's scalp eastward, places it on an east-facing rock, sleeps crying near Wolf's buried body, hears Wolf alive, retrieves Wolf's skin, covers the body with it, puts him together again, and restores Wolf.

Coyote brings Wolf's skin to the buried body, covers him, puts him together again, and Wolf is restored to life.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12240-12351 confidence: medium

The enemy dance around a pole with Wolf's scalp; Coyote acts as the old woman, receives the scalp, runs away, is recognized, and is pursued unsuccessfully.

Coyote retrieves Wolf's scalp from the enemy dance, places it where Wolf rested, and Wolf later speaks and is alive again.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12353-12485 confidence: high

Jack-rabbit comes out from the hole, hits Coyote and every one of the Indians with his whistle, and all come back to life.

Jack-rabbit strikes Coyote and the killed Indians with his whistle, after which all come back to life.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13128-13249 confidence: high

Weasel mourns, searches heads for his older brother's gray hair, examines Dzo'avits' remains, finds the hair between the giant's teeth, ties it to a fire-drill at home, and in the morning the older brother revives and speaks.

Weasel retrieves his older brother's gray hair from between the giant's teeth, ties it to a fire-drill overnight, and the older brother revives in the morning.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13251-13375 confidence: medium

Older brother enters the water after warning the younger not to fear; the younger Weasel runs away, dies of thirst, and is revived when the older brother gives him water.

The younger Weasel dies of thirst and wakes after receiving water; Dzo'avits freezes dead and revives when the sun shines on him.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13614-13715 confidence: high

Porcupine eats the meat at the stream, blames a water-bug, is contradicted by the water-bug, and is killed by Coyote, who buries the meat and defecates on Porcupine's body.

Porcupine is killed by Coyote more than once and repeatedly arises after Coyote leaves.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13717-13846 confidence: medium

Coyote uses a pitch-covered blanket to trap Skunk, pushes him until his anus is filled with pitch, kills him with a club, cuts off the anus, and gives it to the Indians.

Coyote kills Skunk and cuts off his anus, but Skunk later wakes up again and pursues the Indians to recover it.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14248-14390 confidence: high

The twins ask their dead mother to tend meat. Thrown-Away puts a stick in her hand and makes her stir the meat in an earthen pot; she wakes, eats, walks about, and appears handsome when her husband returns.

The twins make their dead mother stir food, after which she wakes, sits up, eats, walks, and appears restored.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14646-14764 confidence: high

The boy’s body is consumed by flames; Tosa-pono comes after sunset, says it will rain and snow, the storm puts out the fire, and he puts the boy’s body together again.

The boy’s body is consumed by fire, the fire is extinguished by a storm, Tosa-pono puts the body together again, and the boy resumes travel and returns to his mother.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14905-15044 confidence: high

No'mo-rika says he likes to eat people, ambushes women digging potatoes, carries them off, eats them, sleeps five days after devouring a woman, and comes to life again after being burned.

The Indians burn the Cannibal, but he comes to life again.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15458-15562 confidence: medium

The Sun tells the narrator he is going to die, should have a separate lodge put up, and will be restored to life after death if he desires to live again; the Indians build the lodge and leave him there.

The Sun tells the narrator he will die and that after death he will be restored to life if he desires to be alive again.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15564-15582 confidence: high

The speaker hears a figure; a thin wire makes noise; the Father has a buckskin bag from whose contents he makes everything, taps the wire three times, and the world opens so the speaker sees earth and his own dead body.

The speaker sees his own body lying dead, is told by the Sun that he will be restored to life, and is suddenly alive again.
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Mythology of the Blackfoot Indians SOCIAL ORGANIZATION. / VARIOUS CUSTOMS. / DANCES. / RELIGION.; lines 11261-11353 confidence: high

If a man disobeys his bu'ha, it leaves forever; Enga-gwacu Jim disregards instructions about eating salmon, becomes sick, loses the helper's aid, dies, is restored to life, and never recovers the bu'ha.

The Sun tells Enga-gwacu in a dream that he will die and may return to life, and the passage says this later occurs.
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Mythology of the Blackfoot Indians SOCIAL ORGANIZATION. / VARIOUS CUSTOMS. / DANCES. / RELIGION.; lines 11355-11441 confidence: medium

Jim's mu'gua exits his thigh, looks back at his body, goes underground to a place where A'po's helper remakes dead men, hears and sees A'po, observes A'po's wire and buckskin bag, sees his dead body on earth, and returns alive.

Enga-gwacu Jim's account includes his soul leaving the body, seeing his dead body from an opened otherworld view, and then returning to earth alive.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1183-1288 confidence: medium

Old-Man-Coyote and Ci'rape' eat buffalo; a snowstorm comes, Ci'rape' is put into buffalo stomach contents, later found frozen and buried; after Old-Man-Coyote leaves, Ci'rape' rises, eats pemmican, throws the rest into a creek, and runs off.

Ci'rape' is found frozen and buried by Old-Man-Coyote, but later rises, eats pemmican, and runs off.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1248-1353 confidence: high

Old-Man-Coyote trains Ci'rape' to dance before buffalo; the buffalo laugh until two die; after a snowstorm Ci'rape' is frozen and buried, then rises, eats pemmican, throws the rest in a creek, and runs off.

Ci'rape' is frozen, mourned, and buried, but later rises and eats the pemmican.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1472-1589 confidence: medium

Red-woman proposes a forty-year lifespan, burial as the end of death, and a body rising after four days; Old-Man-Coyote’s wife chooses death at any time, crying, cutting fingers, legs, and heads, and going for a vision. A following note about souls is marked obscure in the text.

Red-woman says a dead body should get up after four days, while Old-Man-Coyote’s wife chooses death at any time, mourning self-injury, and vision seeking.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1537-1654 confidence: medium

Red-woman proposes people live forty years, burial be the end, and dead bodies rise in four days; Old-Man-Coyote’s wife chooses that people may die earlier and that mourners cry, cut themselves, and seek visions; the text includes an obscure line about care of souls.

Red-woman says she will make a dead body get up again in four days, followed by an obscure statement about care of souls.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8302-8394 confidence: medium

All-bones fights the seven bulls in sequence, breaking limbs or gutting them; Crazy-bull is the last to fight and is also gutted.

After All-bones has injured or destroyed the buffalo fathers, the young man builds a sweatlodge, cures them all, and they become well again.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10392-10494 confidence: high

The husband takes the wife to bathe and tells her to stand on a buffalo skull; moles dig under her feet, she slips through the hole, and the husband goes over the river bank where the fathers eat him.

The fathers eat the husband after he goes into the river, then later make him alive again when they learn who he is.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11524-11621 confidence: high

The old man orders the young man to split the little boy's skin and tickle him to death; after the boy is flayed, a little boy is inside the skin, while the skin laughs and is crazy.

The little boy is tickled to death and flayed, after which a little boy is found inside the skin while the discarded skin behaves separately.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11589-11686 confidence: high

The old man orders the young man to split the boy’s hands and feet and tickle him to death. After the boy is killed, shaken by the hair, and flayed, a little boy is inside the skin; the skin laughs and is called crazy, while the boy acts sensibly.

The boy is tickled to death and flayed, after which a sensible boy appears inside the skin while the discarded skin laughs and is left behind.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13036-13130 confidence: low

A woman revives, eats entrails, grows stronger, and recovers after a man builds a fire and cooks; he kills game with the pygmy’s arrows.

The opening states that the woman revived, ate entrails, grew stronger, and recovered after the man built a fire and cooked for her.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2835-2931 confidence: medium

The grandmother forbids red corn; the boy cooks it; it becomes blackbirds, which he kills; the grandmother revives and releases them by talking and praying.

The old woman makes the killed blackbirds alive again while talking and praying to them.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2900-2996 confidence: high

The boy kills many blackbirds and tells the old woman; she takes them out, plucks them, makes them alive again by talking and praying, and lets them go.

The old woman makes the killed blackbirds alive again by talking and praying to them before releasing them.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2934-3034 confidence: medium

The boy sleeps on a high hill with four arrows set around him as watchers; the snake comes, the arrows fall or strike him, and he wakes only when the fourth hits his face as the snake enters him.

The boy is reduced to a skull and scattered bones but later rises and seizes the snake.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3347-3445 confidence: medium

The boy sleeps near a cherry thicket with arrows and a bow set to wake him, but a snake approaches underground, enters his anus, reaches his brains, and the boy dies.

The boy is said to die after the snake reaches his brains; three years later, after the skull is placed toward the sun and heated water forces the snake out, he catches it and gets up.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3412-3510 confidence: medium

The boy remembers the warning against daytime sleep, lies by a blossoming cherry thicket, sets arrows and a bow as alarms, but an underground snake enters his anus, reaches his brains, and he dies.

The snake kills the boy; after three years his bones are found, his skull is positioned toward the sun, rain and heat draw the snake out, and the boy catches it and gets up.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3448-3542 confidence: high

Ka/ricbapi'tuac finds the bones of his mother and little brother and restores them through repeated arrow shots and warnings; the mother rises and runs, and the little brother stands.

The hero finds bones of his mother and brother and restores both by shooting arrows upward and speaking warnings as they fall.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3513-3607 confidence: high

Ka/ricbapi'tuac finds the bones of his mother and little brother, shoots arrows upward, warns them to move away, and his mother and younger brother return to movement and life.

The dead mother and little brother are found as bones, and repeated upward arrow-shots with spoken warnings are followed by their return to movement and standing or running.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3610-3708 confidence: medium

The boy tells a hunter that he had intended to make the people good, plant their food, and make them people again after death, but now they will eat wild animals; he says he is going to become one of the stars and be seen after buffalo calving.

The boy says he had planned to make people again when they died on earth but now cannot do it.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3752-3847 confidence: high

The boy’s father sees the bones and sends Thunder; Thunder reports the snake in the skull, shoots near the skull, rolls it to a washout, makes rain fill it, and the sun heats the water until it boils.

The father sends Thunder, Thunder makes rain fill the skull, the sun boils the water, the snake emerges, and the boy seizes it and rises to his feet.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3817-3912 confidence: medium

The grandmother says the escaped snake will kill him; later the boy sleeps surrounded by arrows, the snake enters his body and head, and his body lies in three parts until the skin wears off while the snake stays in the skull.

The boy's body lies in three parts until the skin wears off, but after the snake emerges he seizes it and rises to his feet.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4053-4151 confidence: high

The boys decide to make their mother get up, ask for a stone maul and anvil, and take the jug and a flesher to the burial site under a pine tree, where they toss objects upward and threaten that they will fall on her.

The father says the mother died long ago; the boys go to the burial site, make her move and get up, and she says she has slept for a long time.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4118-4216 confidence: medium

Curtain-boy says they will make their mother get up; the boys ask for a stone maul and stone anvil, then take the jug and a flesher to the burial site under a pine tree.

The boys go to their mother's burial site, use or threaten implements, and she rises, returns home, and reunites with the father.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4443-4538 confidence: low

The father is hurt by the ashes and cries outside at night; Spring-boy tells his brother that they can raise their mother to life and asks the father for arrows and a bow.

Spring-boy says the boys can raise their mother to life, and the brothers take her body from the scaffold and lay it on a blanket.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4508-4603 confidence: low

Spring-boy says they can raise their mother to life; the boys ask for five arrows and a bow, and then begin taking their mother off the scaffold and laying her on a blanket.

Spring-boy says they can raise their mother to life, and the boys begin preparations by asking for bow and arrows and taking her from the scaffold.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4541-4633 confidence: high

The boys’ colored arrows are described; arrows are shot upward over the mother, and as they descend she moves, rolls away, then stands and runs.

The mother is treated as dead by the father, but through the boys’ arrow actions and spring washing she becomes well and rejoins the family.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4606-4698 confidence: high

The boys' colored arrows are named; they shoot arrows upward near their mother and call for her to move, and her body progressively moves until she rolls, stands, and runs.

The father says the mother was dead; the boys' arrow actions make her move, and after spring washing and dives she is well and returns to household activity.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4636-4739 confidence: high

The boys cut off the buffalo's organs, exit by cutting a hole between its ribs, and Spring-boy takes the heart. During a rock-blowing storm, they travel with arrows; Spring-boy hides in a hole, while his brother is blown into the air and reduced to a blood clot in trees.

The brother is blown apart until only a clot of blood remains; the clot grows and, after being boiled, the boy jumps out of the kettle alive.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4701-4804 confidence: high

The boys cut the buffalo’s organs and ribs, escape, and Spring-boy takes the heart; a storm pursues them, their arrows carry them rapidly, one boy is blown apart into a blood clot, and Spring-boy survives in a hole.

One boy is blown apart until only a blood clot remains; the clot grows and becomes a boy again when boiled in a kettle.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4841-4939 confidence: high

A snake comes underground, enters Old-Woman’s-Grandchild through the anus, and moves up into the skull while he breaks off body parts.

The snake enters Old-Woman’s-Grandchild, is drawn out from the skull, Old-Woman’s-Grandchild returns to life, and the episode explains why snakes do not bite very often and why their noses are no longer long.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4841-4939 confidence: high

After the boys grow up, their mother still lies where she was left, and Lodge-boy asks Spring-boy to try to revive her.

The twins intentionally attempt to revive their mother; through repeated spoken prompts, she moves, rises, eats and drinks, and declares herself well, later saying she was asleep and the boys woke her.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4906-5004 confidence: medium

The underground snake enters Old-Woman’s-Grandchild’s body and moves upward into the skull; Curtain-boy takes the head to a hollow.

Old-Woman’s-Grandchild comes to life after the snake leaves his skull and is seized by Curtain-boy.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4906-5004 confidence: high

A pregnant wife feeds a visiting woman, who says pregnant women are her plates, eats from the wife’s belly, cuts her open, removes two twins, throws one behind the curtain and one into a spring, and props the woman up.

The mother is left inert after being cut open, and the grown boys use spoken prompts to bring her back to movement, eating, drinking, and health.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6360-6454 confidence: high

Smoke comes from the tent area; the fire burns to ashes and wind scatters them. In the evening the boy takes his two dogs, calls them powerful animals, rubs them down, they come to life, and he ties them by the door.

The boy rubs both dogs down and they come to life after the fire aftermath.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6425-6519 confidence: high

Fire at the tent is reduced to ashes and blown away; the boy exits with two dogs, rubs them, they come to life, and he ties them by the door.

The boy rubs the two dogs and they come to life after the fire episode.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6457-6558 confidence: high

The boy has the young woman gather wood and make a sweatlodge, brings in the corpses of his brothers, and restores them to life.

The boy brings the brothers' corpses into a sweatlodge and restores them to life.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6522-6623 confidence: high

The boy has the young woman get wood, makes a sweatlodge, brings in the brothers’ corpses, and restores them to life.

The boy places the corpses of his brothers in a sweatlodge and restores them to life.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6760-6859 confidence: medium

People ask the youth to seek a boy drowned for a year and give him ten horses; he prepares a gray horse with lightning marks, red clothing, sword, red face paint, and eagle plume, then rides to the four quarters and rises into the air.

The relatives expect only bones, but the youth retrieves the drowned boy alive after a year and returns him to them.
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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: medium

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.

A person drowned for a year is expected by relatives to be recoverable only as bones, but the boy brings him home alive.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13498-13636 confidence: high

Sitcon'ski abuses a chicken, falls into water when frightened, tricks two fish into killing each other, loses the meat to Mink, calls on Thunder, causes a flood in which all unwinged animals perish, and later revives them after Thunder stops the rain.

Thunder causes a flood in which all unwinged animals perish; Thunder stops the rain, and Sitcon'ski revives the animals.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14345-14470 confidence: high

In “The Piqued Buffalo-Wife” variant (a), an eagle-chief leaves a man ten days on a mountain then gives feathers; the hero conciliates buffalo, marries a moose-woman, animal wives race, Buffalo gets stuck in mud, leaves, and the hero is trampled, revived through his hair, and protected in an iron house.

Magpie or the hero is killed by buffalo and revived; Jack-Rabbit is killed and resuscitated by the calf; a woman killed several times revives each time.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14472-14592 confidence: high

A witch turns a sleeping young man into a tree; his comrade defeats her with her own charm, disenchants victims, is later killed by the jealous youth, restored to life, and departs.

The jealous rescued youth kills the comrade who saved him, then restores him to life after learning he was not at fault.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14472-14592 confidence: medium

A buffalo steals a wife; the husband is betrayed and mistreated, then defeats the buffalo-woman in races and a strength trial, kills her at her vulnerable spot, restores his wife from a bone to human form, mutilates her, and kills her.

From a bone the hero restores his wife to human form.
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The Assiniboine II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS. / APPENDIX.; lines 16420-16852 confidence: high

"Medicine-bag he untied; one (medicine) could restore life."

The passage explicitly says one medicine could restore life and repeatedly describes touching beings with life-medicine to restore them.
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The Assiniboine II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS. / APPENDIX.; lines 16420-16852 confidence: medium

After the report, a comrade becomes angry; one partner is told to go on or lead, and when he does not look back he is shot and left dead.

A partner is shot and later the dead friend or partner is touched with medicine and restored to life.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10125-10202 confidence: medium

The girl reports killing the old man and his sons; her brother urges flight; they hide beneath a lifted rock; the old man cannot find their tracks and cries after failing to find his sons.

The brother warns that the old man may return to life and pursue them; the old man later says his sons will rise and kill the girl.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10285-10375 confidence: high

A woman with a bear lover becomes a bear-woman by making and wearing bear skin, kills people, reveals her right paw as vulnerable, is killed by returned brothers, and the slain awaken after powder from her heart is sprinkled on fireplaces.

In both Bear-Woman variants, brothers use powdered remains from the bear-woman on fireplaces, after which the slain awaken.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11268-11360 confidence: high

Magpie goes to look for his brother; the calf tells him the buffalo killed his father; Magpie finds some hair, brings it back, and restores his brother to life.

Magpie finds some of his brother’s hair and restores him to life after the buffalo have killed him.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11363-11446 confidence: high

A brother hears the calf's report that Magpie was trampled, finds a bit of Magpie's hair, wraps it, blows smoke, says "Wake up," restores him to life, and Magpie burns buffalo hair, explaining its curly form.

Magpie is restored to life from a small bit of hair wrapped in a blanket, with smoke and the command to wake.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11363-11446 confidence: medium

Jack-Rabbit repeatedly hears the woman speaking to her child, kills her while sparing the child, burns her after another killing, then stops trying to kill her and says he will marry her.

Jack-Rabbit kills the woman multiple times, burns her once, and she nevertheless returns before he decides to marry her.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11448-11560 confidence: high

The buffalo move camp; a crying calf finds a piece of his father’s hair that groans, makes a bow and arrows, shoots into the air with warnings, and after the fourth time Jack-Rabbit is alive again and rises. The boy transforms the hair into many people.

Jack-Rabbit is restored to life after the calf or boy finds groaning hair, shoots arrows repeatedly, and a body appears and rises.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11762-11852 confidence: high

While returning, the rescuer recounts the wife's mistaken identity; the restored comrade becomes jealous, shoots and abandons him, learns the truth from the wife, returns to the corpse, and restores him to life with life-medicine.

After shooting and abandoning the rescuer, the jealous man finds the corpse and restores him to life with life-medicine.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12237-12327 confidence: medium

The man burns the iron again, after which buffalo no longer kill people. He finds one piece of bone and restores his wife from it to human form, then takes her to his father-in-law.

After the body is burned, the man finds one piece of bone and restores his wife to human form from it.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6483-6594 confidence: high

Fisher is eating stolen meat; he tells Inktu'mni/Sitcon'ski to close his eyes and open his mouth, gives pieces of bear meat, then drops a knife into his mouth; Inktu'mni dies and awakes after five days.

Inktu'mni falls dead after Fisher drops a knife into his mouth and awakes again after five days.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6483-6594 confidence: high

After four days Sitcon'ski is hungry and asks Eagle to get Thunder to stop the rain. Thunder stops it; Sitcon'ski kicks the bones of dead animals and bids them wake. The animals live again, while one dead buffalo is kept as dried meat.

After the flood, Sitcon'ski kicks the bones of dead animals and bids them wake up, and the animals arise.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6952-7070 confidence: medium

Angry at Beaver, Sitconski opens her house, defecates there, and takes two young beavers; later Beaver enters the creek water, Sitconski is afraid to drink despite thirst, and he dies of thirst.

Sitconski perishes from thirst, then after a bird defecates on his head Magpie tells him to wake, and he awakes saying he has slept a long time.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7514-7600 confidence: high

Sitcon'ski asks Skunk for filth to kill people, gives his wife in exchange, uses the filth on a tree stump, tries to steal Skunk's wife, is killed by her faeces, and wakes up again.

Sitcon'ski is killed by faeces and then wakes up again.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8643-8730 confidence: high

Icma' meets Wood-Twister and Timber-Hauler. At a lodge, a resident ogre kills Timber-Hauler and later attacks Wood-Twister; Icma' restores both companions.

Icma' restores Timber-Hauler after he is killed and restores Wood-Twister after he is found dying.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8930-9022 confidence: high

Horned-One's wife directs the boy toward the camp and tells him he may kill and eat the last animal he meets but must not break its bones; he kills a fat young skunk, preserves the bones in the skin, and the skunk lives again.

The skunk is killed and eaten without broken bones, its bones are wrapped in its skin, and it gets up alive again.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8930-9022 confidence: medium

He visits his parents' lodge, ties his bone weapon to a tent-pole, is not recognized, tells his parents he has come back to life, and learns of his sister's unhappiness.

The parents had grieved the young man's supposed death, and he tells them he has come back to life.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9025-9121 confidence: medium

The young man piles only a few sticks, delays four days, sends the old woman along his tracks, and her husband is found frozen stiff but restored by a big fire.

A man found frozen stiff is restored by a big fire.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9399-9486 confidence: high

The boy kills the women, burns and pulverizes their flesh, cures his parents’ blindness in a sweat-lodge, has hair gathered from every lodge, calls on the dead to get up and build a fire, and all wake; he later goes to the sea and marries.

After killing, burning, and pulverizing the women’s flesh, the youth cures his parents and calls the dead to wake and build a fire; all wake up.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9399-9486 confidence: high

One boy rides his pinto, builds a fire, sees an old woman on the other side, sleeps, and is killed when the woman applies medicine to him.

The old woman kills one twin with medicine; the other twin kills her with her own poison medicine and uses the other medicine to restore his brother to life.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9751-9854 confidence: high

The old woman says the people will cook him; he instructs her to gather his bones with some hair, cover them with a blanket, and call him awake; after his enemies cook him and she follows the instructions, he stands up sound.

The hunter instructs the old woman to collect his bones and hair, cover them, and call him awake; after being cooked, he stands up sound.
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The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23832-23883 confidence: high

Scouts report buffalo in successive groups; selected buffalo are killed, made holy, placed with heads east for restoration, and some are taken to the sacred bundle tipi.

Buffalo are killed, made holy, and their heads are placed toward the east so that they may be restored to life.
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The Pawnee - Mythology (Part I) ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493; lines 24315-24381 confidence: high

An old woman makes a fallen log stand and grow like a tree, spits so it grows cold and sleets, and skulls surround it; Long-Tongue-Boy gnaws steps down; Long-Tooth-Boy becomes a raccoon in a cooking stratagem, the old woman is killed by boiling liquid near the fire, and Long-Tooth-Boy is restored when wrapped meat is thrown into a pond.

Long-Tooth-Boy’s raccoon form is cooked in a stratagem; the older brother wraps the meat, throws it into a pond, and Long-Tooth-Boy is restored to life.
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The Pawnee - Mythology (Part I) ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS; lines 25670-25699 confidence: medium

People rejoice at the young man's power, but his father worries and hastens the ceremony's end. During a buffalo hunt, the father leads the boy away, leaves him to skin a cow, shoots him, and returns home pretending ignorance while mourning.

The father shoots the boy and the boy dies; afterward the young man returns to the village and says his swans took him to Swimming Mound after death.
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The Pawnee - Mythology (Part I) ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I; lines 25809-25865 confidence: medium

Birds pity the boy and give him a root; owls and water dogs come; Buffalo gives him a robe with a sun picture and revival instruction; in an animals' lodge four bears give power and medicines, and animals instruct him to put their pictures on his tipi.

Buffalo gives a sun-picture robe and says that if the boy is killed, he should cover himself with it and birds will wake him from sleep.
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The Pawnee - Mythology (Part I) ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I; lines 25868-25916 confidence: high

Yellow-Corn's husband and friends shoot and kill the pair and ride over them; the parents place the bodies on a bed, cover them with a painted robe as directed, and close the tipi.

Proud Boy is killed, placed with Yellow-Corn under a painted robe in a closed tipi, and later comes out of the tipi after dust and animal noises occur.
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The Pawnee - Mythology (Part I) ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525; lines 26096-26127 confidence: medium

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

Horses and buffalo trample the boy until he seemingly is killed; after someone touches him, he stands in a lodge beneath the lake.
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The Pawnee - Mythology (Part I) ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519; lines 25702-25761 confidence: high

The jealous father takes the boy away during a buffalo hunt, accuses him of trying to outdo him, shoots him with an arrow, throws him into the river, and pretends ignorance.

The father kills the boy and throws him into the river; animals carry him to Pahuk, remove the arrow, and beaver and otter restore him to life.
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The Pawnee - Mythology (Part I) ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525 / ABSTRACTS. 527; lines 26130-26182 confidence: high

The husband warns his brother-in-law not to ride black or dun horses while hunting; the chief’s son rides the dun horse to a buffalo hunt and is killed with the horse, and the husband knows it by magic power.

After the brother-in-law is killed, the husband arranges a ritualized scene at the east side of the village; the wife arouses her brother and he is restored to their father.
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The Pawnee - Mythology (Part I) ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523; lines 25919-25971 confidence: high

A bear chief arrives as dust, looks toward the sun, asks to eat part of the boy's liver, cuts him open, removes a large stone, eats the liver piece, closes the wound, and finally restores the boy by breathing into his nostrils.

After the bear heals the boy's wound, he appears dead; the bear breathes into his nostrils and he regains consciousness.
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The Pawnee - Mythology (Part I) ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523; lines 25973-26021 confidence: medium

Bear and his family are transformed between bear and human forms; Bear shoots the boy, blows colored dust on him, shoots an arrow through him, restores him to life, turns him into a bear and back, and tells him to return with his people but remember the bears.

The boy is shot through with an arrow and restored to life before receiving medicine power; his final disappearance is also tied to Bear's death.
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The Pawnee - Mythology (Part I) ABSTRACTS. / ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477; lines 23458-23522 confidence: high

In the Crow Lance origin, a war-party leader requires raccoon sacrifice by fire. Some protest and return. The sacrificer is attacked by Crows and Coyotes, the event is treated as an evil omen, and the killed man is restored to life and sees black-painted dancers with a black lance.

The sacrificer is killed, restored to life, led through restraints and signs to a cave, and initiated by Crows into the Crow Lance society with songs and ritual.
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The Pawnee - Mythology (Part I) BIG TURTLE. 427 / IV. COYOTE TALES. / COYOTE AND THE SCALPED-WOMAN. / COYOTE MARRIES HIS DAUGHTER. 43 1; lines 21175-21222 confidence: medium

Coyote dies, is buried as he requested, and his wife and children gather their belongings and join the other people.

The passage says Coyote dies, is buried, crawls out of the grave, and uses the resulting belief that he is dead as part of his plan.
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The Pawnee - Mythology (Part I) BUNDLE. / ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO.; lines 23661-23726 confidence: high

The Boy has a vision, tells his grandmother of a journey, obtains four additional bodies, instructs care of the dogs, travels hungry, shoots a Buffalo, and sees a woman in a new buffalo robe restore life to the fallen Buffalo.

After the Boy shoots a Buffalo, a woman in a new buffalo robe restores life to the fallen Buffalo.
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The Pawnee - Mythology (Part I) II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57 / THE GRAIN-OF-CORN BUNDLE. 59; lines 3057-3130 confidence: high

Before the stars fell, Pahokatawa, a wonderful being from Knee-Prints-on-the-Banks-of-the-Water, had been killed by an enemy and cut up.

Pahokatawa is killed and cut up; the gods have animals, birds, and insects return his body parts and restore him to life.
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The Pawnee - Mythology (Part I) ORIGIN OF THE BASKET DICE GAME. 45 / THE ORIGIN OF A NEW BAND. 47 / THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.'; lines 2624-2691 confidence: high

The Crow explains that Crows and Coyotes frightened the man to death; Coyotes wanted to eat him, but Crows revived him and gave him the dance, with a lesson that fear can lead to death.

The passage states that Crows and Coyotes scared the man to death, that Coyotes wanted to eat him, and that Crows brought life to him again.
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The Pawnee - Mythology (Part I) PROUD BOY AND THE ANIMAL MEDICINE. 323 / PROUD-BOY AND THE ANIMAL MEDICINE. 325 / PROUD BOY AND THE ANIMAL MEDICINE. 327 / PROUD-BOY AND THE ANIMAL MEDICINE. 329; lines 16301-16385 confidence: high

Men ride around Proud-Boy and Yellow-Corn, shoot at them, two men with guns kill them, and other men ride horses over them.

Proud-Boy and Yellow-Corn are killed, placed in a closed tipi, and later emerge alive and are fed.
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The Pawnee - Mythology (Part I) PROUD BOY AND THE ANIMAL MEDICINE. 3I9 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / PROUD BOY AND THE ANIMAL MEDICINE. 321 / PROUD BOY AND THE ANIMAL MEDICINE. 323; lines 16017-16095 confidence: medium

At night owls and water-dogs give Proud-Boy powers; Buffalo says his power is the Sun and tells Proud-Boy to paint the Sun symbol on a robe that can be thrown over his killed body so animals and birds will wake him.

Buffalo says that if Proud-Boy is killed, the Sun-marked robe should be thrown over his body and the birds and animals will wake him from sleep.
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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: high

The Buffalo woman says her daughter is held by a man and used in the stick game as a ring; she says the daughter was killed, a body part was made into a ring, and the daughter came to life again; she asks Howling-Fox to bring the rings and a stout string.

The daughter is reported as killed, made into a ring through a body part, and alive again.
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The Pawnee - Mythology (Part I) THE GRAIN-OF-CORN BUNDLE. 59 / BUFFALO-WIFE AND CORN-WIFE. 63 / BUFFALO-WIFE AND CORN-WIFE. 67 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 73; lines 3659-3727 confidence: high

After many hungry days, the boy sees two Buffalo, shoots one dead, cuts out a kidney to eat raw, and hears a voice tell him to put it back in place and walk away without looking.

The boy is told to replace the Buffalo kidney; afterward the Buffalo-woman pushes the dead Buffalo until it moves, rises, and walks away.
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The Pawnee - Mythology (Part I) THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. / TALES OF READY-TO-GIVE. / THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. 225 / HOW THE CANNIBAL WITCH-WOMAN WAS OVERCOME. 227; lines 11397-11481 confidence: medium

In the Beavers' lodge, the old Beaver orders the young Beaver's leg cut off and boiled; the boy sleeps while another Beaver is sent to watch the bank.

The young Beaver's leg is cut off and boiled, the bone is thrown into the water, and the young Beaver returns with its legs again.
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The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 355 / 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; lines 17841-17927 confidence: high

A woman wakes her brother; he says he slept too long, she says he was killed, and the people do not believe the young man brought his brother-in-law to life.

The sister tells her brother that he had been killed, and the people discuss whether the young man brought his brother-in-law to life.
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The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 353 / THE BEAR MEDICINE AND CEREMONY. 355 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 357 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 359; lines 17816-17838 confidence: high

The old man knows the young man is going to perform a miracle and try to bring his boy back to life.

The old man expects the owner of the dun Horse to try to bring the boy back to life; after the black and dun Horses touch the body, the passage says the young man sat up.
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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: high

A ghost woman warns she may disappear; spirits of children and musicians enter the always-burning lodge on successive nights; the man gradually sees them; a leader says they pity him and warns him to guard his wife; the spirits are the girl’s relatives.

The woman is identified as a ghost/spirit; the young man attempts to wrest her from spirit land, and she remains among the living for years while her bones remain on the hill.
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The Pawnee - Mythology (Part I) THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 249 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 251 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 253; lines 12677-12744 confidence: medium

The young medicine-man stands in the west with a dead loon, sets it free, and it flies around the pond and back; he says the ceremony will end, orders items buried in the water, and dismisses the medicine-men after eating.

A dead loon is set free by the young medicine-man and flies around the pond before returning to him.
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The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN. / THE BEAR MEDICINE. 337 / THE BEAR MEDICINE. 339; lines 16793-16852 confidence: high

The Bear sings Bear songs, turns his family and himself into humans, shoots at the boy, applies colored dust, shoots an arrow through him, and with his family restores him to life.

The Bear causes an arrow to pass through the boy, the boy falls over, and the Bear family restores him to life as part of what they teach him.
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The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN. / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN.; lines 16600-16683 confidence: medium

The Bear blows on the boy until he is unconscious, tears open his breast with a claw, removes a large round stone from his stomach, and eats a piece of liver from the boy's breast.

The boy is rendered unconscious, opened, has a stone removed, lies as if dead, and is restored to breathing and standing by the Bear.
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The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE ORIGIN OF THE GEESE MEDICINE. 3O3 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 305 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 307; lines 15256-15306 confidence: high

The boy tells his mother that he and his father pursued a buffalo cow, began skinning it, and then an arrow passed through his body; he saw his father and died.

The boy says he died after being shot, was taken to the animals' lodge, and was brought back to life by animals.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE GEESE MEDICINE. 3O3 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 305 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 307 / THE MEDICINE-MAN WHO KILLED HIS SON. 309; lines 15431-15442 confidence: medium

The animals say: “It is not our place to touch him. If we are to bring the boy back to life he must be taken to Pahuk.”

The animals state that if the boy is to be brought back to life, he must be taken to Pahuk.
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The Pawnee - Mythology (Part I) THE WIFE WHO RETURNED FROM SPIRIT LAND. 127 / THE WIFE WHO RETURNED FROM SPIRIT LAND. I 29 / TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. 13!; lines 6434-6483 confidence: medium

"THE WIFE WHO RETURNED FROM SPIRIT LAND."

The title names a return from Spirit Land, while the passage places the girl in relation to a grave, shows kin holding her so she will stay, and has the community see that she lives.
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The Pawnee - Mythology (Part I) THE WIFE WHO RETURNED FROM SPIRIT LAND. 127 / THE WIFE WHO RETURNED FROM SPIRIT LAND. I 29 / TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. 13!; lines 6434-6483 confidence: medium

In the lodge they see her bed covered with robes placed in the grave. She asks for corn, beans, and squash; after eating food boiled by her uncles, she says she has eaten with them and will stay with the young man. She allows the uncles to stay four days and four nights before returning.

The girl's bed in the lodge is covered with robes that had been placed in the grave.
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The Pawnee - Mythology (Part I) THE WONDERFUL BOY WHO KILLED HIS FATHER. 305 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 307 / THE MEDICINE-MAN WHO KILLED HIS SON. 309 / THE MEDICINE-MAN WHO KILLED HIS SON. 31I; lines 15445-15508 confidence: high

The boy drifts downstream with Beaver, Otter, Mink, and other animals, is taken into Pahuk, has the arrow removed, and is brought to life through Beaver and Otter.

The boy is killed, taken to Pahuk, and explicitly brought to life through Beaver and Otter.
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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

The girl gathers berries, louses Long-Tongue, uses berries to imitate killing ticks, and Long-Tongue dies after the last tick is removed; she carries ticks to the entrance, leaves through the stone door, throws them away, returns, and Long-Tongue becomes alive again.

After Long-Tongue dies and the girl disposes of the ticks, the passage says he becomes alive again.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21462-21535 confidence: high

Flood abstract opening: a girl sees a rolling wart bringing game; she flees with father, mother, and brother, leaving moccasins to imitate voices; the wart swallows their tent and devours family members; a wood-cutting man hides the girl, breaks the wart with a bow, brings the boy to life, and marries the girl.

The wart devours the boy, is broken open, and the boy is brought to life; later the drowned girl is rescued and revivified in a sweat-house.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21537-21628 confidence: high

A girl discovers a skull as food provider, flees with her family, wishes up obstacles, and reaches a bow-making man who destroys the skull and restores her family and dog.

The girl's father, mother, and dog are restored to life after the skull bursts; Bluebird is also restored to life by Magpie.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22192-22264 confidence: high

In 'Nih'anqan and the Seven Sisters,' seven women travel, one disappears each night, the oldest sister kills the wolf that has drawn them in, the sisters return to life, settle in a good country, and make a young man of wood by clothing him.

The sisters disappear after a wolf draws them in; after the oldest sister kills the wolf, they return to life.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23561-23632 confidence: high

The husband confronts his wife, goes out with a bow and two arrows, shoots the red-speckled horse in the heart, and later finds the herd gone except for the dead horse.

The horse is shot dead, then after repeated appeals it moves, breathes, rises, and shakes itself.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23734-23799 confidence: high

An enemy attack occurs; the boys fight and are first killed; people mourn, the mother takes the youngest brother to mourn, and crying prompts him to try a wonder and have the brothers brought into camp.

The brothers are killed in battle and come to life again after the youngest brother’s actions with arrows and a sweat-lodge.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24185-24248 confidence: high

Buffalo-Woman leaves with the child for her own home; the man follows despite warnings, is received at the buffalo camp with pemmican and a tipi, has his face covered, and the woman's calf brother is killed and revived from bones and hide.

The calf brother is killed for food and restored when bones are piled and hide placed over them.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24325-24378 confidence: high

A tangled-haired, fierce-looking stranger enters the woman's tipi, rejects several serving forms, eats meat placed on her chest, cuts her open, finds twins, leaves one by the door and one by the spring, covers the woman with a buffalo robe, and departs.

The mother is killed and buried; the boys have her placed in a sweat-lodge and shoot black and red arrows until she emerges fully restored.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24450-24533 confidence: high

Variant summary: a woman offers a stranger valuables and herself; a red arrow is used to restore the mother; twins kill several beings; Found-in-Grass receives implements, provides buffalo, traps a red kit-fox, Crow steals it, and Found-in-Grass turns chips into buffalo.

The mother is restored to life through red-arrow or sweat-house-and-arrow actions, and Found-in-Grass resurrects Nih'angan.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24450-24533 confidence: high

On the fourth expedition Nih'angan is shot dead; the bag is shot and warriors emerge, massacre people, return to camp with scalps, parade, and are put into a new bladder bag; Found-in-Grass finds Nih'angan's body, resurrects him, and brings him back.

Nih'angan is killed because he neglects the bag, after which Found-in-Grass finds his body and resurrects him.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24535-24588 confidence: high

Blue-Bird must keep awake during four days of myth-telling, but falls asleep on the fourth morning; the buffalo trample him to death, leaving no remains except a plume.

Blue-Bird is trampled to death, only a plume remains, and after Magpie places the plume in the sweat-house and shoots upward, Blue-Bird emerges alive.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24591-24653 confidence: high

At daybreak on the third night, Blue-Feather falls asleep and snores; Calf-Boy tries to wake him, but buffalo walk over Blue-Feather and trample him in the dust.

Blue-Feather is trampled and presumed dead; a groaning feather remnant is recovered, placed in a sweat-lodge, and Blue-Feather emerges alive after the arrow rite.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24655-24706 confidence: high

They arrive at a large illuminated camp-circle; the woman covers him with her robe so they seem one person, and her father welcomes the son-in-law and orders a little brother killed and boiled for his meal.

A little brother identified as a yellow calf is killed and boiled, and the calf's hide becomes a live animal again when thrown onto a heap.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24709-24812 confidence: high

Lone-Bull rushes at the man four times and misses; the man inspects him, shoots arrows through his heart and flank, and Lone-Bull vomits blood, drops dead, and the man returns to camp with glory.

After Lone-Bull is shot, vomits blood, and dies, he comes to life again and initiates a new test.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 13309-13382 confidence: high

The dead horse moves; the husband asks for sympathy and forgiveness; the wife tells the horse to get up, make itself known, and show its power.

The red-speckled horse is described as dead, then moves, breathes, gets up, and resumes animal behavior after the wife addresses it.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 14017-14113 confidence: high

An enemy attacks the camp; the youngest brother fights, while the two married boys are killed first. The camp mourns, and the youngest brother mocks the mourning and tells the father-in-law to bring in his dead brothers and others.

After the brothers and others are killed, the youngest brother orders a sweat-lodge arrangement and shoots four colored arrows upward; the dead come back to life.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 14017-14113 confidence: medium

The youngest brother orders a bow and four arrows, two black and two red, and a sweat-lodge in the camp-circle center with the dead arranged inside. He shoots the arrows upward; after the fourth arrow, his brothers and the others come to life.

The boy asks for four arrows, with two black and two red, shoots the black ones first and the red ones after, and the dead revive after the fourth arrow.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16847-16937 confidence: high

"The bones were piled up and the hide placed over them, and the calf came to life again."

A calf brother is killed for Moon to eat; the hide and bones are saved, arranged, and covered so that the calf comes to life again.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17742-17824 confidence: high

The father tells By-the-Door to lure Spring-Boy with an arrow game and seize him; Spring-Boy is fearful but enters the tipi, where the dead mother lies inside.

The mother is dead, is placed in a sweat-lodge, and comes out alive after the twins shoot arrows upward and call to her.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18145-18229 confidence: high

The husband returns, finds his wife unresponsive with her belly cut open, covers her, mourns outside, and later finds his arrows scattered inside.

The wife is found unresponsive with her belly cut open, is placed inside a sweat-lodge, and comes out alive again after the boys shoot arrows above it.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18797-18887 confidence: high

By-the-Door jumps on Spring-Boy, calls the father, and holds him; Spring-Boy fights, scratches, bites, screams, then yields, and the father is with twins beside the dead mother.

The mother is dead, placed in a sweat-lodge, and after the boys’ arrow-shooting sequence comes out as a clean and dignified woman.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19498-19570 confidence: high

Found-in-Grass hears Nih’ancan has been killed, recognizes neglect of the bag, receives warriors at his tipi, uses a new bladder or porcupine bag, finds the body on the battlefield, resurrects Nih’ancan, and returns him to the tribe.

Nih’ancan is killed in battle and then resurrected by Found-in-Grass, who brings him back to the tribe.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19572-19629 confidence: high

The sons instruct the father to build a sweat-house, carry their mother inside, lay her at the back, and shut it tightly; he covers it completely with robes.

The mother is placed in a tightly covered sweat-house; after the brothers shoot upward, she comes out alive as she had been when living.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20212-20282 confidence: medium

Blue-bird warns Magpie that a sign will reach from earth to sky if he is killed; Magpie sees dust from buffalo trampling and directs the People to make a sweat-house with sage and an earth mound.

After the warning of possible death and the retrieval of the blue plume, Blue-bird comes out of the sweat-house and is cleaned with sage until he is perfect.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20359-20437 confidence: high

The calf tires, the man dances in his place, and the buffalo women trample him, push him into the mire, and kill him.

Blue-bird is killed, his breath appears as a blue plume, Magpie retrieves it and places it in the sweat-house, and Blue-bird comes out alive.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20664-20750 confidence: high

The camp-circle people see the dust cloud as a sign of Blue-Feather's death; birds and animals search, and Blue-Bird finds a tiny groaning piece of the eagle breath-feather headdress and carries it to the camp-circle center.

A tiny groaning headdress fragment is brought to the camp, placed inside a central sweat-lodge, and Blue-Feather comes out alive after his son's four-arrow action.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20664-20750 confidence: high

The people erect a sweat-lodge in the center and place the headdress piece inside; Blue-Feather's son brings a bow and four arrows, two black and two red, and shoots them upward while calling for his father to get out of the way as the lodge moves at bottom, sides, and top.

Blue-Feather's son uses four arrows, two black and two red, shooting them in sequence while calling to his father; after the fourth, Blue-Feather comes out alive.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20836-20922 confidence: high

Two little boys by a soup kettle are identified as yellow calves and brothers-in-law; one is killed, skinned, and cooked for the husband, and the hide becomes a live animal again. The brothers-in-law are killed repeatedly for food and restored.

A yellow calf brother-in-law is killed and cooked, but when the hide is thrown in a heap it becomes a live animal again; this recurs as a source of food.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20997-21088 confidence: high

The man walks around Lone-Bull, shoots an arrow into the breast and another into the flank so that they meet, after which Lone-Bull groans, vomits blood, drops dead, and the man returns to the camp-circle with glory.

Lone-Bull drops dead after being shot, then comes to life again and continues setting challenges.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 6594-6671 confidence: high

Nih’anqan prepares his wife’s hair with a red streak, takes an axe, makes three motions, and on the fourth strike breaks her head, causes bleeding, and kills her; he says he did not follow the rule.

Nih’anqan’s wife is killed, then the visitor rubs her and she is healed and cleansed from death.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 9923-10005 confidence: high

Light-Stone builds a willow sweat-lodge, uses a bow with two red and two black arrows, shoots the arrows while warning his uncles to leave the lodge, and six uncles come out alive.

Six uncles said to have been killed are made to come to life again after Light-Stone’s actions with the sweat-lodge and arrows.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1049-1095 confidence: high

The boy is seen rolling about and dying; the old people are already dead, and the boy soon dies. The man asks the girl whether she loves her brother.

The boy dies after emerging from the broken wart, and the man kicks him four times while commanding him to get up; the boy arises.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1144-1194 confidence: medium

hiintcabiit raises Beaver-foot's sister but is speared; Beaver-foot places her in the sweat-house, calls four times, she comes out alive, and she, her brother, and the child purify themselves.

The sister is placed in a sweat-house, called four times, and comes running out alive, followed by purification.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1196-1275 confidence: high

The man tells the girl to walk around him four times, misdirects the skull, motions with his bow so the skull bursts, reveals swallowed camps and victims, and revives the girl's father, mother, and dog after she promises to be his wife.

After the skull bursts, the girl asks that her father, mother, and dog be made to live; the man rubs his bow over their bodies, and they get up alive.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2631-2712 confidence: medium

Editorial note: the reanimation of a buffalo calf after it had been used for food is said to account for certain rites in some Pawnee ceremonies.

An editorial note states that the idea of a buffalo calf being reanimated after use as food accounts for certain Pawnee ceremonial rites.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 4665-4765 confidence: high

The man says he will kill Nih'angan, hides with a knife in an empty parfleche near the bed, and later emerges while Nih'angan receives the best food and the children receive waste; he stabs and kills the cruel husband, whose body is cut up and thrown outside.

Nih'angan is killed and cut up, but then becomes alive again and walks away.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8906-9014 confidence: medium

A rejected boy goes to an animal skull near a lake, receives elk teeth and a girl-attracting flute from Elk, is later killed and left unburied, returns to his mother's tipi, and leads relatives into a river where they become animals; the young man holding the teeth and flute survives.

Elk gives teeth and a flute that attract girls; the boy is killed and left unburied, later returns to his mother, and relatives entering a river turn into animals.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9517-9627 confidence: medium

A woman and her husband capture an enemy who warns of a coming attack; after he is killed, he enters a lodge during ceremony, is wrapped in a wonderful robe and thrown into the river; later the robe keeper uses the holy robe, eagle wing, and gourd from a lodge top toward the sun to frighten Sioux attackers, after which scalps and rejoicing follow.

A man stabbed to death after capture comes into the lodge during ceremony, causing the medicine-men to flee.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9517-9627 confidence: medium

An old man in medicine and costumes sings sacred songs with a gourd from a lodge top and frightens enemies; a brave enemy is tied to a wooden cross and dies, his bones later run into the medicine lodge, and the man is found beneath blankets on the altar before his bones are discarded.

After an enemy tied to a wooden cross dies and becomes bones, the bones fall, run to the village, and enter the medicine lodge, where the man is found under blankets on the altar.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2174-2271 confidence: high

The boy roasts corn, summons the blackbirds, blocks the smokehole and entrance with buffalo hide, and kills all the birds with a club.

The boy kills the blackbirds, which are owned by the old woman and guard her field; she places them on her robe, takes them out, brings them to life again, and releases them.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2507-2567 confidence: medium

The boy sleeps with arrows set as usual, but they fail to wake him; the Snake enters his mouth and skull, and the boy lies as though dead until he becomes skeletal.

The boy lies as though dead and becomes skeletal; after the Snake is forced out, he stands up and catches it.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2802-2893 confidence: high

A red-painted man comes in the evening, says the young man will be his son, asks for his tongue, receives it, and the young man falls down dead.

No-Tongue cuts off and gives away his tongue, falls dead, and is revived when the Moon touches his feet.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2895-2990 confidence: high

The Moon tells No-Tongue what the Sun said, identifies Little-Sun as the selected killer and solar kin, warns about the handshake and first strike, and instructs him to cut off Little-Sun's head and put it under a big stone to prevent the Sun from reviving him.

The Moon instructs No-Tongue to cut off Little-Sun's head and place it under a big stone so the Sun cannot bring him back to life.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3989-4070 confidence: medium

Pretty-Voice had told his mother that if anything happened to him, even if torn to pieces, she should collect his flesh and throw him into a stream near timber, and then she would see him again.

Pretty-Voice says that if his mother collects his flesh and throws it into a stream near timber she will see him again, but the men prevent the act and burn his body.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4156-4214 confidence: high

Men with bows and arrows kill the boy while he is outside camp blowing the flute; a relative takes the teeth and flute, and the body is left where he was killed.

The boy is killed and left where he fell; after several days he comes to his mother's tipi, is seen by her, and villagers verify that he is alive.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7448-7551 confidence: medium

The captive is taken to the Awaho-bundle lodge, then placed on a scaffold of four ash timbers and tied with buffalo strings. He repeatedly breaks loose; an old priest is selected to stab him, and his body dries.

After the captive is stabbed and his body dries, he comes into the lodge during a medicine-men's ceremony and is then found as a dead man lying on a buffalo robe.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7702-7751 confidence: medium

Young men play near the cross; the bones of the man on the cross fall, rise up, and run toward the village.

The bones fall from the cross, rise up, run toward the village, and are identified as a ghost entering the medicine-lodge.
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Traditions of the Caddo ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123; lines 6001-6091 confidence: high

Coyote sets rules for burial timing, fire at the grave, pursuit of escaped dead, washing and restoration to life, and the transformation of uncaught dead into thicket-dwelling monkey-like beings.

Coyote’s rule allows some dead persons to be caught, kept amid fire, taken home, washed on the sixth day, and restored to life.
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Traditions of the Caddo ABSTRACTS. II7 / ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121; lines 5890-5980 confidence: high

A woman leaves her sleeping child with a young man; he kills the child, people kill him, he comes from the grave unchanged, survives arrows in war, vomits arrow-heads, bathes, recovers, says Moon is his father, and goes up to Moon.

The young man is killed, comes out of the grave, cannot be killed by arrows, recovers, declares Moon his father, and goes up to Moon.
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Traditions of the Caddo ABSTRACTS. II7 / ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121; lines 5890-5980 confidence: high

Ten boys live with a grandmother; older brothers disappear one by one; the youngest goes to search with an eagle feather, reaches a tipi, hears himself called meat, and is tested by an old man with a log on the fire and an iron-nosed mask.

The youngest brother survives the old man’s trial, kills him with aid from an unseen power, gathers nine piles of bones, and with Sun’s help causes the brothers to return from under a robe.
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Traditions of the Caddo HOW THE CANNIBAL WAS DBSTROYKD. 57 / THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63 / THE LOST TIMBER SPIRITS. 65; lines 3123-3216 confidence: high

Opening fragment: after six days and nights, an old woman washes him and he becomes a real person again.

The passage states that the fire is kept for six days and nights, sparks make the dead person begin to feel, and after being taken home and bathed the person lives again.
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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

A pecan nut sprouts into a tree reaching the sky; each brother climbs, drops bones and head, is restored when bones are covered with buffalo calf hide and an arrow is shot upward, and afterward one has thunder power and the other lightning power.

The same restorative technique is used in the brothers' ordeal and to bring the Medicine-Man's wife to life from bones.
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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 5316-5412 confidence: medium

People and animals begin together; because of insufficient food, chiefs decide that some people will become hunted animals. Bears, buffalo, deer, and other animals are made from people, with bears and buffalo given ten lives.

Bears are given ten lives, with later lives arising from spilled blood after each killing up to the tenth life; buffalo are also given ten lives.
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Traditions of the Caddo THB GIRL WHO MARRIBD A STAR. 29 / THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33 / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDER. 35; lines 1673-1764 confidence: high

One brother's bones fall during a tree-climb; the other gathers the bones, covers them with buffalo calf hide, shoots a black arrow, warns him, and he jumps out before the arrow strikes the hide.

A brother and later the mother are restored after bones are gathered, covered with a buffalo calf hide, and a black arrow is shot upward.
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Traditions of the Caddo THE COWARD, THE SON OF THE MOON. 53 / THE FIRST WAR PARTY. 55 / HOW THE CANNIBAL WAS DBSTROYKD. 57 / THE YOUNG MEN AND THE CANNIBALS. 59; lines 2836-2930 confidence: high

A voice orders the boy to take a corn pounder and kill the old man; after the old man dies, the voice says to gather the brothers’ bones, and a strange man appears to help sort the bones into nine piles.

The brothers’ bones are gathered into nine piles, covered with a robe, and restored after the boy shoots an arrow skyward and calls a warning.
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Traditions of the Caddo THE DANGEROUS WATER MONSTER. 47 / SLAYING THE MONSTBRS BY FIRB. 49 / HOW THE BUFFALO CKASBD TO EAT HUMAN BEINGS. 5 1 / THE COWARD, THE SON OF THE MOON. 53; lines 2547-2640 confidence: high

The people kill and bury the young man; soon afterward they hear he is alive with another family, see that he came out of the grave, and find him alive as before.

After the people kill and bury the young man, he is found alive, and the grave shows that he came out.
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Traditions of the Caddo THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5 / THE FI.OOD. 19; lines 914-1005 confidence: high

When war comes, the man stays behind; an old man threatens him with death for refusing to fight, while the man says the Great Father did not send him to fight and warns that he cannot be killed and will bewitch people into violence.

The condemned man revives after beating, moves after beheading, and is only killed through removal of a hidden vulnerable spot.
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Traditions of the Caddo TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5; lines 720-819 confidence: high

Medicine-men build a large grass house facing east; an eagle feather will signal death by becoming bloody and falling; singing will call the dead spirit, restore its form, and bring it back to life.

Medicine-men plan to call the dead spirit by song, restore its living form, and bring it back to life; one dead young man appears after the rite.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16962-17062 confidence: high

In Spirit Land people ride ponies, hunt and kill buffalo, and arrange the hide and fat so the buffalo becomes alive and returns to the buffalo land.

Buffalo killed in Spirit Land are arranged by hide and fat so that they become alive again and return to the land of buffalo.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16962-17062 confidence: medium

The note says buffalo are the only animals heard of in Spirit Land except the skunk; the skunk helped a man get his wife back from Spirit Land and makes night rainbows as imitations of Spirit Land rainbows.

The skunk is said to enter Spirit Land, help one man get his wife back from Spirit Land, and have power to restore life after death.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16962-17062 confidence: high

Belief in scalped-men was common; a special band was believed scalped and slain, then returned to life through a warrior bundle; scalped-men live remotely, communicate with animals, and may be harmful.

A band of scalped-men is said to have returned to life through the intervention of a warrior bundle in their possession.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2874-2959 confidence: high

Four men hunt near a ravine; Pahukatiwa goes out alone, is attacked and killed by Sioux, and his body is unjointed and scattered over the prairie.

Pahukatiwa is killed, dismembered, and scattered; his spirit says gods and animals restored his body and brought him to life again.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2874-2959 confidence: high

A young friend of Pahukatiwa is visited by an unseen being who asks for a pipe, identifies himself as Pahukatiwa, says gods and animals restored him to life, explains that insects ate his brains and duck down feathers were placed in his head, smokes four times, says farewell, and goes away.

Pahukatiwa explains that his brains were eaten by insects, so duck down feathers were placed in his head, causing unclear speech.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2874-2959 confidence: medium

Section summary: Ready-to-Give is killed in battle, revived by gods, has feathers instead of brains, appears to the people, helps and teaches them, disappears, and becomes a star in the north.

The section summary states that Ready-to-Give is revived by the gods, disappears, and becomes a star in the north.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10312-10398 confidence: medium

The brothers become powerful by carrying the bundle; the young man leads successful war-parties, enters the medicine-men's lodge, sings during sleight-of-hand, is linked with power given by a mysterious being, uses a hair-covered gourd rattle and long hair, disappears and reappears, is choked and revives, cuts people who come out alive, and becomes Pitawaruxti, Wonderful-Man.

In the medicine-men's ceremony the young man disappears and reappears, is choked with black lariat rope and comes to life again, and cuts people who come out alive.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10400-10506 confidence: medium

A woman lies as dead for a day; earlier medicine-men cannot help. The healer sucks at her head, spits out a stone, orders her carried to the creek, and after immersion she walks out well.

The woman lies as dead for a day, then after extraction of a stone is held under creek water until she struggles and emerges well.
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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

The being gives a robe to be painted with the Sun and says it will be the youth’s life: if killed on dry land and wrapped in the robe, even in pieces, he will live; if killed in water, he will die.

The being says the Sun-painted robe will be the young man’s life and that, if killed on dry land and wrapped in it, he will live again, even if cut into pieces.
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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

Two days later he dreams of a man covered in red ointment and a red-painted robe; the being says the youth nearly died obeying and gives power to make dead birds or animals alive and to be a medicine-man.

The dream being says he will give power to make a dead bird or animal alive.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9402-9503 confidence: medium

A youth is directed by the Sun in a dream, fasts, receives a divine shield, name, and power; the synopsis also states that he is killed, revives as a bear, dies again, and continues aiding those who pray to him.

The section summary states that the youth is killed, revives as a bear, dies a second time, and still aids those who pray to him.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9505-9606 confidence: high

The bear says, "I am not a real bear, I am that man that was killed," and gives the name Mud-Bear, saying it will help people who call on it.

The bear says it is not a real bear but the killed man, that it came out from the grave, that its name is now Mud-Bear, and that it can help people who call on it.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3795-3887 confidence: high

A sick young man dies after many months; women mourn, his mother wraps him in a new robe, and women dig a grave on a hill the next morning.

The sick young man dies, is wrapped and brought to a dug grave, then moves and rises at the grave's edge and later lives for many years.
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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: high

Men sit around the fireplace smoking and telling warpath stories; they ask one man what he experienced when he died and returned, and he says he wants people to know their relatives live in Spirit Land.

The man is described as having died and come back to life; he journeys in Spirit Land and revives as his body is being prepared for burial.
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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 guide instructs the young man to take two large black head lice, continue west to the girl's spirit, drop the lice on her head, and bring her back after scratching restores her flesh and blood.

Two black head lice are placed on the girl's head; they multiply, cause scratching, and her flesh and blood return.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4091-4188 confidence: medium

A group goes to the rainbow standing in the east, passes under it, hears someone speak, sees the man who had advised the boy, and starts back toward the tipi where the girl had been buried.

The girl had been buried, the grave is opened, the body is gone, and the boy and girl subsequently live together happily.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4965-5051 confidence: high

The younger brother jumps over the precipice and is killed. Long-Tooth-Boy makes the old woman take the lead, jumps safely, sings, and blows his breath so that her skin and dress separate from her flesh and bones.

After the younger brother is killed by jumping over the precipice, Long-Tooth-Boy tells him to awake and he becomes alive again.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5159-5268 confidence: low

The children are enclosed in a bent willow frame covered with rawhide; the camp leaves, resources and fire are destroyed, the parents are whipped away, and the puppy is killed.

The narrative says the children's puppy is killed, yet later says their dog gnaws through the enclosure and enables escape.
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sufi

Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST.; lines 5288-5484 confidence: medium

The catalogue continues: Solomon subdues devils, Jacob recovers sight at his son’s scent, Joseph interprets dreams, Moses’ staff devours Pharaoh’s realm, and Jirjis sacrifices his life seven times and regains it.

Jirjis is said to sacrifice his life seven times and regain it.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 5618-5805 confidence: medium

Universal Soul connects with Partial Soul; Soul becomes pregnant like Mary with a higher Messiah; the World becomes pregnant and brings forth worlds, with innumerable resurrections or renewals.

The prologue describes soul-pregnancy, a conceived Messiah, the World giving birth to another world, and innumerable resurrections or renewals.
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Masnavi i Ma'navi: Teachings of Rumi COUNSELS OF RESERVE. / ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE.; lines 4679-4881 confidence: high

God sends prophets to separate infidelity from faith and gather pure grain; before them the world is night and people are travelers in darkness; the sun of the prophets brings light so the eye distinguishes colors, jewels from dust, and pure gold from base coin.

The passage says God named resurrection “that day,” identifies Daylight with the saints’ mystery and Mustafa’s heart-light, and uses daylight as an image of manifestation and discernment.
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Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / THE MASNA VL / TUB MAS:LAV!. / THE MASH AVI.; lines 14916-15026 confidence: high

God will give thousands of successive existences better than the former; mean states make union recede; the hearer has obtained existences after annihilations and is urged not to shrink from annihilation.

The passage says the hearer has already received existences after annihilations, describes hundreds of resurrections, and lists a progression from inorganic to vegetive, animal, rational, and future states.
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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

The passage introduces Ezra/Uzair with a note to a Quranic story: after seeing Jerusalem's ruins, Ezra asks how God revives the dead city; God causes his death for a hundred years, raises him, restores the ass's bones, and his aged sons respond to him.

Ezra is caused to die for one hundred years, then raised, and the dead bones of his ass are restored with flesh.
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Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 14072-14281 confidence: high

The world is compared to a dream or sleep; at the morning of the last day the sleeper escapes illusion, sees the abiding home, and finds that deeds done in worldly sleep are displayed clearly on awakening.

The world is called a dream or sleep; at the last day the sleeper awakens and deeds are exposed.
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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: medium

The address to Husamu'd-Din asks him to admit "this ass's head" into a melon-garden and says an ass killed in the slaughter-house receives "a new existence" from the kitchen.

The address to Husamu'd-Din says an ass killed in a slaughter-house receives new existence, and the guest later thanks the Prophet for regenerating him.
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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 says every moment brings death and return; the world endures only a moment; thought is like an arrow shot by God into the air and returns to God.

The passage states that every moment brings death and return, that the world and human beings are renewed, and that life resembles a continuously renewed stream.
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Masnavi i Ma'navi: Teachings of Rumi THE LION WHO HUNTED. / THE MASK A VI. / COUNSELS OF RESERVE. / COUNSELS OF RESERVE.; lines 4259-4385 confidence: high

At night hidden stars appear and worldly people sleep under veils; when morning and the sun arise, God restores consciousness, creatures praise restored life, shed old skins and bones, and press from Not-being to Being on the last day.

Sleeping and unconscious beings are restored to consciousness and life, shed old skins and bones, and press from Not-being to Being on the last day.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH A VI. / THE MASNA VL / MAHMUD AND AYAZ. / MAHMUD AND AYAZ.; lines 15860-16018 confidence: high

Nasuh fears his sex will be discovered and that he will be killed; he calls on God, swoons, becomes beside himself, his natural self is annihilated, and he becomes a new creature like a corpse rising from the grave.

Nasuh’s crisis is described as annihilation of the natural self and becoming a new creature, explicitly compared to a corpse rising from the grave.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / THE MASH A VI. / THE MASNA VL / MAHMUD AND AYAZ.; lines 15741-15857 confidence: high

Guardian angels appear like patrols and drive the prisoner away with spears toward punishment.

The opening scene presents angelic enforcement, confession of sins, appeal to mercy, and divine cancellation of the sin-record; the note frames the latter part as a parable of last judgment.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / THE MASH A VI. / THE MASNA VL / MAHMUD AND AYAZ.; lines 15741-15857 confidence: high

The narrator says evildoers suspect saints through their own distorted nature, using crooked-foot and spider-web images, and adds that lover and beloved are one soul.

The passage says the courtiers return shamefaced like wicked people who slandered saints on the day of judgment or resurrection.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / THE MASH AVI. / THE MASH A VI. / THE MASNA VL; lines 15669-15738 confidence: high

The Last Trump is described as God's command for every body or atom to rise from the earth.

The passage describes the Last Trump as God's command for bodies or atoms to rise, followed by souls returning to their bodies.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / THE MASH AVI. / THE MASH A VI. / THE MASNA VL; lines 15669-15738 confidence: medium

Souls return to their own bodies as sense returns to waking bodies; each soul recognizes and enters its own body, with examples of social and moral types not interchanging bodies.

The return of souls and recollection after resurrection are compared to sense returning to bodies awakened from sleep and to awakening on that morning.
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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: high

The speaker describes drinking blood, boiling on the fire like a cooking-pot, regretting his stratagem and flight from wrath, and asks that the lord sate his wrath on his life; he says the lord is the Feast of Sacrifice and he is the loving cow.

The speaker likens himself to a loving cow for sacrifice; the cow of Moses gives its life, and a part of it restores life to a murdered man.
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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 speaker weeps; high and low weep with him; the people of Bokhara gather in a circle; the whole city weeps and mingles as on the last day.

The whole city weeps and mingles as on the last day, and Heaven tells Earth that the scene is a resurrection-day.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 11104-11327 confidence: high

The speaker says he is Abraham and the addressed one is his son under the knife, cites the need to sacrifice, urges yielding to vengeance and constancy, and says the cut-off head is restored to life.

The speaker invokes Abrahamic sacrifice and says the cut-off head is restored to life by being cut off; the passage later states that death is life.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / MAHMUD AND AYAZ. / THE MASH AVI.; lines 16021-16161 confidence: high

On the resurrection day all secrets are disclosed, and every guilty one is convicted by himself.

The passage describes the resurrection day as a time when secrets are disclosed and a person’s own members testify against him.
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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

The excerpt lists health and long life ending in the conviction that death is gain, comparing the body to a ruined house pulled down to obtain hidden treasure and eternal life.

The wise person pulls down the house of the body to gain eternal life, like one demolishing a ruined house to find hidden treasure.
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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 tale of Saba is told in lovers’ style; Solomon’s words are borne by a breeze to a garden, compared to resurrection and homecoming; the people of love are hidden and addressed as enduring, with eternal life and the perfume of Yusuf.

Solomon’s words reaching the garden are compared to bodies meeting souls at the resurrection.
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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: medium

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's friends cite the quickening of the earth after death as a sign of God's mercy.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4243-4353 confidence: medium

The final lines compare the heart to barren granite until grace crushes and greens it; the fresh breath of Jesus makes the heart live, breathe, and blossom once more.

The final image says the granite-like heart becomes alive, breathing, and blossoming when touched by grace and the breath of Jesus.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4243-4353 confidence: medium

The passage says a granite-like heart remains barren until grace intervenes; the fresh breath of Jesus makes the heart live, breathe, and blossom.

The heart is described as barren granite until grace intervenes, and the breath of Jesus makes it live, breathe, and blossom again.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 confidence: high

At the resurrection God says that He was sick and not visited; when questioned, He explains that a certain servant was sick and that visiting him would have meant finding God with him.

The Son of Mary is said to be sent back by God to rule and judge; another saying is explicitly set at resurrection.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 confidence: high

At resurrection God says humans failed to visit Him when sick, then says He would have been found with a sick servant.

The Son of Mary is said to be sent back by God to rule and judge, and another saying is explicitly set at resurrection.
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Mystics and Saints of Islam CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1485-1557 confidence: high

Fudhayl warns Harun-al-Rashid about the punishment of the Day of Judgment, hell-fire, and interrogation on the Day of Resurrection; Harun weeps, Fazl asks Fudhayl to stop, and Fudhayl calls Fazl Haman, which Harun interprets as comparing himself to Pharaoh.

Fudhayl warns Harun of punishment on the Day of Judgment, scorching hell-fire, and divine interrogation on the Day of Resurrection.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1947-2038 confidence: medium

In the orthodox martyrdom account, common people in Bagdad report that Hallaj can raise the dead and command Jinn; the vizier Hamid asks Caliph Muqtadir to arrest Hallaj and his partisans, while Nasir opposes this.

Common people of Bagdad reportedly said Hallaj could raise the dead, and his followers are said to have regarded him as God because he raised the dead.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2040-2134 confidence: medium

Hallaj endures punishment, his body is burnt, ashes are cast into the Tigris, and disciples deny his death, expecting his return after forty days and reporting an encounter with him on an ass.

Disciples believe someone resembling Hallaj was martyred in his place, that Hallaj would show himself after forty days, and that some met him alive afterward.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2040-2134 confidence: medium

Disciples deny Hallaj's death, believe a resembling person died in his place, expect him after forty days, and some claim to meet him on the road to Nahrawan.

Disciples believe Hallaj did not die, that someone resembling him was martyred instead, and that Hallaj would show himself again after forty days; some report seeing him alive afterward.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: high

The soul's existence is said not to be manifest to the senses yet beyond doubt; the body, called the tattered vest of the soul, is destroyed by death and not mended until resurrection, while the soul is in heaven enjoying all knowledge.

The body is described as a tattered vest destroyed by death and not mended until resurrection, while the soul is in heaven enjoying knowledge.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: high

The body is the tattered vest of the soul, destroyed by death and not mended until resurrection; the soul is in heaven enjoying all knowledge.

The body, called the tattered vest of the soul, is destroyed by death and not mended until the day of resurrection.
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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

Rabia prays that only uncertainty about God’s satisfaction grieves her; a voice promises her a Resurrection rank envied by the nearest angels.

Rabia’s concerns include the Day of Resurrection, the register of actions, Paradise and hell, and worthiness to appear in God’s court.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1011-1075 confidence: high

A quoted love image says to open the grave and see smoke rising, because fire still burns in the dead heart and has set the winding-sheet alight.

Quoted images show fire in the dead heart, a winding-sheet set alight, and bones rising and dancing from the tomb in response to the beloved’s scent.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1011-1075 confidence: medium

A quoted love image describes an opened grave, smoke rising from it, fire still burning in the dead heart, and the winding-sheet set alight.

Quoted images show fire burning in the dead heart and bones rising and dancing from the tomb when the beloved’s scent reaches the speaker’s dust.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 745-790 confidence: medium

Bodily resurrection is described as insisted upon by Muhammad; Sufis find it repugnant that the soul united with God would return to the body-prison after death.

Bodily resurrection is named as a doctrine insisted upon by Muhammad but difficult for Sufis to accept in light of union with God.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 745-790 confidence: medium

The passage says Sufis find bodily resurrection difficult because a soul united with God would have to return to the body, described as the prison escaped at death.

The passage discusses resurrection of the body and says Sufis find the soul’s return to the body repugnant after union with God.
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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 speaker calls for return so strength may enter the wounded heart, the cold dead body may breathe and burn, the eyes may be touched, and gates may open to sight.

The speaker calls for return so a wounded heart gains strength, a cold dead body breathes and burns, and the eyes and gates open to sight.
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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 speaker asks to be washed and covered with Love's wine; a living flame burns in his heart and pierces Death's impenetrable door.

The passage imagines a cold dead body breathing again and burning if the beloved returns; it also describes a living flame piercing Death's door.
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Poems from the Divan of Hafiz XLIII / NOTES / XVIII / XXIII; lines 3553-3644 confidence: high

Shah Shudja, jealous of Hafiz and hostile due to Hafiz's link with Abu Ishac, accuses Hafiz of denying the Resurrection and cites him before the Ulema as an infidel.

The anecdote turns on Shah Shudja accusing Hafiz of denying the Resurrection and Hafiz avoiding condemnation through an inserted couplet.
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Poems from the Divan of Hafiz XLIII / NOTES / XVIII / XXIII; lines 3553-3644 confidence: high

Shah Shudja, jealous of Hafiz and hostile because of Hafiz's connection to Abu Ishac, accuses Hafiz of denying the Resurrection and cites him before the Ulema as an infidel.

The passage explicitly says Shah Shudja accused Hafiz of denying the Resurrection and brought him before the Ulema.
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Poems from the Divan of Hafiz XXXVI / XXXVII / XXXVIII / XXXIX; lines 2760-2889 confidence: high

Spring flowers rise from dust; the speaker asks why the addressee lies beneath dust and says tears will fall on the grave until the addressee rises from earth.

The speaker addresses someone beneath dust and in the grave and imagines tears falling until the buried one thrusts a head from the earth.
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Poems from the Divan of Hafiz XXXVI / XXXVII / XXXVIII / XXXIX; lines 2760-2889 confidence: high

Spring flowers have risen from dust; the speaker asks why the addressee lies beneath dust and promises tears on the grave until the addressee rises.

The passage links spring flowers rising from dust with the hope that a buried addressee will also rise from the earth.
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Poems from the Divan of Hafiz XXXVII / XXXVIII / XXXIX / XLIII; lines 2892-2916 confidence: high

“Where are the tidings of union?”; “Forth from the dust I will rise up to welcome thee!”

The speaker repeatedly imagines rising from dust, grave, and winding-sheet, with mercy quickening the grave and the beloved's voice and face summoning him forth.
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Poems from the Divan of Hafiz XXXVII / XXXVIII / XXXIX / XLIII; lines 2892-2916 confidence: high

“Where are the tidings of union? ... Forth from the dust I will rise up to welcome thee!”

The passage repeatedly presents the speaker as rising from dust, grave, and winding-sheet, and as being renewed with youth at dawn.
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Poems from the Divan of Hafiz XXXVII / XXXVIII / XXXIX / XLIII; lines 2892-2916 confidence: medium

The speaker asks the Lord for “rain of a mercy that quickeneth on my grave” before being like dust carried by wind beyond human knowledge.

The speaker asks for rain of mercy from clouds of guiding grace to quicken the grave.
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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 563-610 confidence: high

The Naturalists are said to tie existence and thought to bodily equilibrium, deny immortality, heaven, hell, resurrection, and judgment, and reject recompense or punishment.

The Naturalists are criticized for denying heaven, hell, resurrection, judgment, and the Day of Judgment, which the passage treats as essential to true faith.
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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 563-610 confidence: high

Naturalists are said to believe existence depends on bodily equilibrium, that the thinking faculty perishes with the organism, and to deny immortality of the soul, heaven, hell, resurrection, and judgment.

The Naturalists deny immortality, heaven, hell, resurrection, judgment, recompense, and punishment.
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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

Metaphysics is described as the breeding-ground of philosophers’ errors; three condemned propositions concern denial of bodily resurrection, denial that God knows particulars, and the eternity of the universe. The passage affirms physical as well as spiritual punishments.

The passage explicitly rejects denial of bodily rising and affirms spiritual and physical punishments.
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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 passage rejects the proposition that bodies do not rise again and that future reward or punishment is spiritual only, affirming physical punishment under Divine Law.

The passage rejects the denial of bodily resurrection and affirms future spiritual and physical punishments under Divine Law.
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The Mesnevi CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 confidence: low

The passage reports that Shemsu-’d-Dīn’s body disappeared and that he was buried by the side of Jelāl’s father, Sultan Bahā Veled the Elder.

The passage reports that the body of Shemsu-’d-Dīn disappeared after earlier narrating its burial.
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The Mesnevi CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4640-4767 confidence: high

Husām’s gardener Sheykh Muhammed leaves after a reprimand, falls asleep, and dreams that Jelāl arrives with an executioner holding an axe and orders his beheading for offending Husām.

Muhammed dreams of execution for offending Husām, is restored to life by Jelāl, awakens without wounds, repents, becomes a dervish, and professes discipleship.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 confidence: high

God restores the wits of the dead; they stand around Him, dance, spread their hands, and praise the Lord for raising them from the dead.

The dead are restored, stand before God, praise Him for raising them, cast off mortal remains, and pass from nullity to entity on judgment day.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 confidence: high

At night hidden stars appear; God restores the dead, who stand before Him, dance, praise, shed mortal remains, ride on angel-wings, and move from nullity to entity on judgment day.

The dead have their wits restored, stand before God, praise Him, shed mortal remains, ride on angel-wings, and move from nullity to entity on judgment day.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14098-14187 confidence: medium

The passage states that increase grows from decrease: the martyr gains eternal life by apparent death; corn is cut for bread; beasts slaughtered under wisdom’s law nurture human life, while slaughtering man brings woes.

The passage states that the martyr gains eternal life by death in show.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14098-14187 confidence: medium

Increase grows out of decrease; the martyr gains eternal life through apparent death; harvest corn is cut for bread; beasts slaughtered under wisdom's law nurture human life, while human slaughter brings woes.

The passage states that the martyr gains eternal life by death in appearance.
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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 addressee is told to restrain appetite, practice abstinence, seek cleansing, and turn to Him who heals the fracture of abstinence.

God is described as the one who heals fractures, may break because He can mend, destroys one creature while creating thousands, and can repair or ruin.
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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 narration returns to ‘Alī and his destined foe; ‘Alī says his murderer is before him, no anger lies in him, and death, life, and resurrection are paired.

‘Alī says his murderer is before him, has no anger toward him, and treats death as sweet while pairing death and resurrection.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 confidence: high

God is described as the one who can bind fractures, reunite broken parts, tear and mend cloth, disturb and better arrange a house, destroy a creature, and create thousands.

God is said to break and mend, destroy and create, ruin and repair, and bring what has withered forth again.
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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 passage returns to ‘Alī and his destined foe; ‘Alī says his murderer is before his eyes, he feels no anger, and death and resurrection are welcome to him.

‘Alī sees his murderer without anger and speaks of death and resurrection as closely joined and welcome.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 confidence: high

“Death to appearance, life is”; death is outward loss and inward gain; a child in the womb must blossom in the world; God forbids casting lives away.

The passage repeatedly states that death is inward life, eternal life, and a condition in which many modes of life are seen.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7142-7245 confidence: medium

The infant says the fire is cool and pleasant, a veil revealing God’s mercy, asks the mother to witness saints conversing with the Lord, says water blazes as fire, and invokes Abraham’s furnace changed to gardens.

The infant describes the fire as cool and pleasant, a realm of wonders and divine mercy, and links entry into it with life beyond the tomb.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7356-7472 confidence: medium

Jesus’s breath warms clay in his hand, and living birds arise and fly; sincere praises are vivified and mount to heaven.

Jesus’s breath makes clay birds become living birds that fly away.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7356-7472 confidence: medium

In Jesus’s hand, warmed with his breath, clay rises as living birds; sincere praise is also described as vivified breath ascending to heaven.

Clay birds come to life in Jesus’s hand through breath and fly away.
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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

“In basis, our souls would appear Jesus-like. / To kill, to resuscitate, words are godlike.”

The passage states that words are godlike in their capacity to kill and resuscitate and links this to Jesus-like souls.
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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

One bird of the flock trembles, falls to the earth, and seems breathless; the merchant regrets delivering the message and says he has killed a related bird.

The passage links the apparently fatal message to a reflection that words can kill and resuscitate.
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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

A drop from the sea of God’s knowledge is gathered in the soul and God is asked to preserve it from lust, soil, sin, and gusts; God can restore dispersed drops, summon nonentity to new entity, combine and separate diverse things, and create fresh beings from nothing.

God is said to summon dispersed or nonexistent things into new entity and create from nothing; nightly consciousness becomes nonexistent and wakes anew in the morning.
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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

A drop lost in air or soil remains under divine providence; God can summon nonentity to new entity, separate what combines, and bring fresh creations from naught.

The passage states that God can summon nonentity into new entity, that fresh creations come from naught, and that consciousness becomes non-existent in sleep and wakes anew.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9720-9766 confidence: high

Command goes forth from the addressed “Thou,” called true Forest-King; nonentity gives back stolen things, and Death restores leaves, flowers, and fruits in season.

Death restores its prey in seasonal return; new life may rise from old life; the parrot’s simulated death becomes a model for dying to pride and living forever.
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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 Prophet asks the post what it needs; it says it grieves because he no longer leans on it. He offers it life as a fruitful palm or a paradisal cedar, and it chooses what will not decay.

The post is offered fruitful palm-life or transplantation to paradise as a cedar, and it chooses what will not decay; it is then buried in hope of resurrection.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10190-10284 confidence: high

The post is buried like a corpse in hopes of resurrection at judgment day; the narrator says those called by the Lord break with earthly things and prepare the path.

The post is buried like a corpse with hope of resurrection at judgment day.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10190-10284 confidence: high

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 post is buried like a corpse in hope of resurrection at the judgment day.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11233-11329 confidence: high

The outward eye cannot distinguish pure from tainted hearts; sagacity can. Some pleasures seem sugar-sweet but contain poison, which discerning people detect by smell and others discover later by taste.

Sweet-seeming pleasures conceal poison; some recognize it early, others suffer bodily consequences, tomb-penalty, or unavoidable disclosure at the resurrection trumpet.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11233-11329 confidence: high

Seeming pleasures may be sweet but poisonous; some detect them by smell, others by taste or suffering, and some penalties arrive in the tomb or at resurrection's trumpet.

The passage says some consequences may be delayed until the tomb, but at resurrection's trumpet disclosure will be unavoidable.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 confidence: high

The camel at the needle's eye is linked to divine power; God makes impossibilities possible, heals the blind and leper, raises the dead, and brings non-existence to life.

The blind, leper, dead, and non-existence are described as responding to the Omnipotent command and arising or starting into life.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 confidence: high

The passage says God can make a camel pass the needle’s eye, make impossibilities possible, heal or raise the blind, leprous, and dead, and call non-existence into life.

The passage states that God makes impossibilities possible, that the dead arise when the Omnipotent calls, and that non-existence starts into life at divine command.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 confidence: medium

Sleep is called a foretaste of saintly rapture; the Sleepers Seven prefigure saints; right- and left-hand registers record good deeds and fleshly greeds but are abolished for saints; good and evil become unheard echoes on a mountain.

Sleep is called a foretaste of the saints' rapt homecoming, and the Sleepers Seven are invoked through sleep, stretchings, and awakening leading to heaven.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 confidence: high

The listener is urged to put aside a little from daily food and drink, sleep little, seek pardon in the mornings, and show signs of life like babes in the womb.

The listener is urged to store spiritual provision, gain inward light for the tomb, escape a dark narrow prison, and pass to the spacious land of God.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 confidence: medium

Sleep bears the person without burden and is described as a foretaste of the saints' rapt state on arriving home.

Sleep is called a foretaste of what is to come, linked to saints arriving home and to the Seven Sleepers' sleep and awakening.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9769-9874 confidence: high

“Like voice of Isrāfīl, whose trump on judgment day, / Will wake the dead to life”

The passage links the harper’s voice, Isrāfīl’s trumpet, saints’ voices, and God’s voice with waking or raising the dead, including judgment-day and spiritual-death imagery.
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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 voice of God within and beyond the veil can give all the gift it gave Mary; those not dead by flesh rise at the Beloved’s voice, called the Bridegroom’s voice from the lips of the servant Ahmed.

Those whose death is not fleshly are said to rise afresh at the Beloved’s voice, which is also called the Bridegroom’s voice.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9769-9874 confidence: high

A minstrel in the days of ‘Umer enchants gatherings; his voice is likened to Isrāfīl's judgment-day trumpet that wakes the dead.

The harper's voice is compared to Isrāfīl's trumpet, and saints' voices awaken spiritually dead souls.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 confidence: high

A breathing comes and gives new life; souls on fire are calmed and corpse-like souls made to shout; a breathing from the Lord converts ill qualities; the passage warns against missing such breath through greed.

The breathing gives new life, makes corpse-like souls live and shout, and is from the Lord.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 confidence: high

“One breathing came and found you... To all who sought, new life it gave... Your souls it found all corpses. Life it made return.”

The passage repeatedly says a breathing gives new life, makes dead souls return to life, and converts ill qualities into fair ones.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9983-10088 confidence: high

Mustafà goes to a burial-ground for a friend’s funeral, helps fill the grave, and the passage says he planted a living seed there; cypress, fir, and yew trees are treated as emblems with boughs like hands in prayer.

The grave is described as planted with a living seed, and trees are made to look dead in winter before being awakened to life in spring.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9983-10088 confidence: high

Mustafà goes to a burial ground for a friend's funeral, helps fill in the grave, and the act is described as planting a living seed; burial-ground trees are emblems with prayerlike boughs and speaking leaves and twigs.

The passage links burial with a living seed, depicts winter as a deathlike enclosure, and says God awakens life again with returning spring.
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The Mesnevi SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 593-714 confidence: high

Sultān Veled reports Jelāl’s saying that he and his disciples will be protected by the Great Master on the day of resurrection, enter the divine presence under his guidance, and be pardoned for his sake.

Jelāl says that he and his disciples will be under the Great Master’s protection and guidance on the day of resurrection and that God will pardon them for the Great Master’s sake.
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The Mesnevi SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 593-714 confidence: medium

“I and all my disciples will be under the protection of the Great Master, my father, on the day of resurrection.”

Jelāl says his disciples will be protected by his father on the day of resurrection and guided into the divine presence, with divine pardon for the father’s sake.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2685-2821 confidence: high

Hamza, a flute-player loved by Jelāl, dies; Jelāl sends disciples to prepare him in grave-clothes and goes to the house.

Hamza dies, rises at Jelāl’s command, plays flute for three days and nights, and life leaves his corpse when Jelāl departs.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2685-2821 confidence: high

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 dies, rises at Jelāl’s command, participates in a festival, and becomes lifeless again when Jelāl leaves.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3767-3892 confidence: high

With his last breath, Jelāl recommends to Husāmu-’d-Dīn that he be laid in the upper part of his tomb to be first to rise at the last day.

Jelāl asks to be laid in the upper part of his tomb so he may be first to rise at the last day.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3767-3892 confidence: high

With his last breath Jelāl tells Husāmu-’d-Dīn to lay him in the upper part of his tomb so he may be first to rise at the last day.

Jelāl requests to be laid in the upper part of his tomb so that he may be the first to rise at the last day.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 14765-14911 confidence: medium

Sleep is called Death's brother; the Seven Sleepers are cited from Qur'an xviii. 8-25; Abu-Bekr is Muhammad's Cave-Mate during the Emigration, when they concealed themselves in a cave and Muhammad said God was third in the party.

The notes cite the proverb that sleep is Death's brother and immediately identify the Seven Sleepers with a Qur'anic passage.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15261-15423 confidence: high

Isrāfīl is the angel who will blow the last trumpet twice: first all living die, then all the dead rise to be judged; his voice is especially musical among the angels.

Isrāfīl’s two trumpet blasts cause universal death, resurrection of the dead, and judgment; another note glosses “new creation” as resurrection.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15261-15423 confidence: high

Israfil is the angel who will blow the last trumpet twice: first all living die, then the dead rise to be judged; his voice is most musical among the angels.

The footnote states that Israfil's first trumpet blast kills all living beings and the second raises the dead for judgment.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 confidence: medium

Khurqānī says he will stand at the Resurrection and that a person will not enter Paradise until he leads that person forward.

Khurqānī says he will stand at the Resurrection and that a person will not enter Paradise until he leads him forward.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 confidence: high

Khurqānī says he will stand at the Resurrection and lead people into Paradise; he also says Paradise seeks him, Hell fears him, and both would be annihilated in him with their inhabitants.

Khurqānī says he will stand at the Resurrection and that others will not enter Paradise until he leads them forward.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 confidence: high

The hearer must die a thousand deaths daily and come to life again for immortal life; when one gives God nothingness, God gives His All.

A saying instructs the hearer to die a thousand deaths daily and come to life again in order to win immortal life.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 confidence: medium

The aspirant must “daily die a thousand deaths and come to life again” to win immortal life.

A saying instructs the aspirant to die a thousand deaths daily and come to life again to win immortal life.
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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: high

The section is headed “THE DAY OF RESURRECTION”; it describes clamour and tumult, candles and torches, and the teeming world giving birth to the World Everlasting.

The heading names the Day of Resurrection; the world gives birth to the World Everlasting; the addressee is changed from dust and ignorance into spirit and wisdom.
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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: high

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.

The passage is headed as a day of resurrection and describes the world giving birth to the World Everlasting and the addressee changing from dust to spirit.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 255-332 confidence: medium

Mansur al-Halláj is described as controversial, possibly saint or vagabond, said to perform miracles such as raising the dead and drawing gold and flowers from the air, and as calling himself God and his disciples after prophets.

Al-Halláj is said to perform miracles, including raising the dead to life.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 confidence: low

Al-Halláj is imprisoned for heretical teachings, tortured, crucified by the Tigris for four days, later executed, and tells disciples he will return in thirty days.

Al-Halláj is crucified and later executed after telling disciples he would return to them in thirty days.
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The Persian Mystics: Jalálu'd-dín Rúmí I. LIFE / II. SHAMSI TABRIZ / A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF; lines 952-980 confidence: low

"A garden--may its rose be in flower to Resurrection!" and "An idol--may the two worlds be scattered o'er his beauty!"

The garden's rose is wished to remain in flower to Resurrection.
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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

Al-Aflākí's anecdotes report Jalál's miracles and wise sayings, conversions of witnesses, music and dance, a comparison to Indian gods celebrating Rama's victories, speech with frogs and fishes, raising the dead, and the narrator's skepticism, including a comparison to the Lord Buddha receiving later fabulous additions.

Al-Aflākí's stories include miracles, wise sayings, conversion of witnesses, speech with animals, and raising the dead.
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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: low

The passage says the stories can scarcely be credited; it reports traditions that Rúmí spoke to frogs and fishes, raised the dead, and lost his temper, then compares him to Buddha as a teacher burdened by fabulous later tales.

The passage reports a tradition that Rúmí raised the dead to life.
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The Persian Mystics: Jalálu'd-dín Rúmí SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY; lines 2102-2146 confidence: medium

The heart of the harper is emancipated, freed from weeping and rejoicing; his old life dies, he is regenerated, amazed, and exalted above earth and heaven.

The harper’s old life dies and he is regenerated; later, God restores consciousness and the creatures sing that the Lord restored them to life.
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The Persian Mystics: Jalálu'd-dín Rúmí SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY; lines 2102-2146 confidence: high

The harper’s heart is emancipated; he is freed from weeping and rejoicing, his old life dies, and he is regenerated.

The harper’s old life dies and he is regenerated; later God restores consciousness and the creatures sing that the Lord has restored them to life.
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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.

Love is addressed as Israfil of the resurrection-day of Love, and the speaker seeks to behold Love's life-giving smiles.
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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 Love as the Israfil of the resurrection-day of Love and asks that Love’s first boon be to lend an ear to his prayers and speech.

Love is addressed as the Israfil of the resurrection-day of Love, and the beloved’s smiles are described as life-giving.
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The Persian Mystics: Jalálu'd-dín Rúmí THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA / LIFE IN DEATH; lines 1162-1177 confidence: high

"After beholding descent, consider resurrection"; apparent setting is described as rising, with reference to the sun and moon.

The passage instructs the listener to consider resurrection after beholding descent and treats apparent setting as rising.
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The Persian Mystics: Jalálu'd-dín Rúmí THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA / LIFE IN DEATH; lines 1162-1177 confidence: high

The speaker says not to say farewell at the grave, because the grave is a curtain hiding Paradise's communion; after descent, consider resurrection.

The passage explicitly instructs the hearer to consider resurrection after beholding descent.
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The Persian Mystics: Jalálu'd-dín Rúmí THE MOON-SOUL AND THE SEA / LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND; lines 1180-1200 confidence: low

In the hour when the intellectual lamp is lighted, a response or sound goes up from dead men in the tombs.

When the intellectual lamp is lighted, a response or sound goes up from dead men in tombs.
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The Persian Mystics: Jámí SELF DIES IN LOVE / THE FREEING OF ZULAIKHA'S SOUL / BREAKING THE IDOL / ZULAIKHA'S YOUTH RETURNS; lines 1658-1669 confidence: medium

“The beauty returned which was ruined and dead” and her cheek regains splendour.

The passage repeatedly describes a reversal from dead, ruined, dried, grey, wrinkled, or white conditions into returned beauty, blooming youth, dark tresses, smoothness, and light.
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The Persian Mystics: Jámí SELF-SACRIFICE / GALLANTRY AND HUMOUR / FIFTH GARDEN / A LOVERS' DIALOGUE; lines 1973-2010 confidence: high

The youth cites God Most High that intimate friends will become enemies on the day of resurrection except the pious, and says he does not want their love impaired or turned into enmity.

The youth cites God Most High that intimate friends will become enemies on the day of resurrection except the pious, and the poem names the day of reckoning and eternal abode.
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The Persian Mystics: Jámí SELF-SACRIFICE / GALLANTRY AND HUMOUR / FIFTH GARDEN / A LOVERS' DIALOGUE; lines 1973-2010 confidence: medium

After speaking, the youth departs reciting: "O heart, abandon this love of two days... Choose a love wherewith on the day of reckoning / Thou mayest abide in the eternal abode."

The youth contrasts a 'love of two days' with a love that can abide at the day of reckoning in the eternal abode.
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The Persian Mystics: Jámí SELF-SACRIFICE / GALLANTRY AND HUMOUR / FIFTH GARDEN / A LOVERS' DIALOGUE; lines 1973-2010 confidence: high

The youth cites God the Most High: on the day of resurrection intimate friends will become enemies except the pious. He says he does not want their love impaired or their friendship turned into enmity.

The youth cites a divine saying that intimate friends will become enemies on the day of resurrection except the pious, and he frames his conduct by the day of reckoning.
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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

At the line’s meeting with earth, the addressee faces the setting sun, is free and accepted, raised by the Master’s hands, exalted from the dead, and greets brethren.

The addressed person is made free and accepted, raised by the Master’s hands, exalted from the dead, and returned to greet brethren; the note also speaks of worthiness and qualification for heavenly lodge work.
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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 addressee is free, accepted of the gods, raised by the Master's hands, and exalted from the dead; the Master rises from the east, sits at high twelve, surveys the quarters, writes on the trestle-board guarded by Four Regents, crosses a mystic line, and seeks repose in an endless day/night.

The addressee is raised by the Master's hands and exalted from the dead; the later sequence uses tools, directions, elemental trial, fall, death, reversal, and taking the trowel.
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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

The Angel of Repose is asked to comfort those in pain, impart a magic word that turns fear of death into living thoughts of love, and bid all awake and rise, no longer slaves who fear life or death.

The Angel of Repose imparts a word that turns fear of death into living thoughts of love and bids all awake and rise, laying aches and pains aside.
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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

The vine puts forth leaves, grapes sweeten with sun, human life ripens with years, the dead are shrouded in leaves from the tree of life, and a better grape for wine is expected.

Human life is compared to grapes ripening with years; bodies are laid away, dust nourishes unborn vines, and a better grape for wine is anticipated.
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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

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.

The reviving herb is glossed as immortality, and knowers of the fountain head of divine light are said to be free from the bonds of death.
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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

A ruby-red wine from life's vintage is drawn into the cup of immortality, resurrected from the dead; drinkers meet eternal bliss. A note says grapes pass through the press as humans pass through earthly experience to give up the material and accept the spiritual.

Wine is described as ruby red, resurrected from the dead, poured into the cup of immortality; a note compares grapes passing through the press with humans passing through earthly experience to give up the material and accept the spiritual.
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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 Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 confidence: high

Poor pilgrims wish for a place of rest from pain and after many thousand wintry years to renew life like flowers and bloom again.

Poor pilgrims seek rest from pain and hope after many wintry years to renew life like flowers and bloom again.
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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

Death's terrors are called baseless phantasy; death yields the tree of immortality; 'Isa breathed new life into the speaker's soul; the note identifies the doctrine as Baka ba'd ul fana and cites Gulshan i Raz.

Death is said to yield the tree of immortality; 'Isa breathes new life into the soul; the editor connects the verse with the Sufi doctrine of subsistence after annihilation.
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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

Death’s terrors are called baseless; death yields the tree of immortality; since 'Isa breathed new life into the soul, eternal death has no claim. The note identifies the Sufi doctrine of Baka ba'd ul fana.

Death is said to yield the tree of immortality, 'Isa breathes new life into the soul, and the note identifies the Sufi doctrine of Baka ba'd ul fana.
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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

"For 'Isa's breath wakes the dead earth to life, / And trees gleam white with flowers, like Musa's hand." Note identifies allusions to Jesus' life-giving breath and Moses' white hand.

Spring showers renew the land, Jesus' breath wakes the dead earth to life, and trees bloom white like Moses' hand.
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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

Spring showers the land; "'Isa's breath wakes the dead earth to life," and trees are white like Musa's hand; the note identifies allusions to Jesus and Moses.

Spring showers the land, Isa's breath wakes dead earth to life, and trees flower white.
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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

Before mortal pain, the speaker urges draining rosy grape-juice from the wine-cup, since the person is not gold that friends will dig up from earth again.

The speaker urges drinking before death and says the person is not gold that friends will care to dig up again.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7624-7841 confidence: high

Spring earth has green bowers, white flowering trees like Musa's hand, plants reviving as at 'Isa's breath, and clouds like tearful eyes with showers.

Spring adorns the earth with flowers; plants revive as if by 'Isa's breath, and later floral imagery accompanies wine-pouring.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7624-7841 confidence: medium

Earth's bowers are green; trees grow white with flowers like Musa's hand; plants revive as at 'Isa's breath; clouds brim with showers.

Spring plants revive, trees flower white, and the scene is compared to Musa's hand and 'Isa's breath.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7843-8069 confidence: medium

“From love to Thee I now lay down my life, / In hope Thy love will raise me up again.”

The speaker lays down life from love for the addressed Thou in hope that Thou's love will raise him again.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7843-8069 confidence: medium

“From love to Thee I now lay down my life, / In hope Thy love will raise me up again.”

The speaker lays down life from love for the addressed Thou and hopes that the Thou's love will raise him up again; hearts offer themselves to flame like moths.
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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

Death treads the speaker down, plucks feathers, and drains life-blood; the speaker asks to be molded into a cup filled with wine, whose scent may make him breathe again.

After Death destroys the body, the speaker asks to be molded into a wine-filled cup whose scent may make him breathe again.
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The Sufistic Quatrains of Omar Khayyam LXXIII. / LXXV. / LXXVI. / LXXVII.; lines 3831-3898 confidence: high

"out of senseless Nothing" a "conscious Something" is subjected to "unpermitted Pleasure" and "everlasting Penalties."

The passage mentions everlasting penalties, the Day of Resurrection, and the question of why God should burn a being whose nature and actions were known or ordered.
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The Sufistic Quatrains of Omar Khayyam LXXXV. / LXXXVI. / LXXXVII. / LXXXVIII.; lines 4075-4098 confidence: high

C.159 says that resurrection will involve much searching, that the excellent Friend will be hasty, and that because only good comes from Unalloyed Goodness the outcome will be all right.

The C.159 excerpt says resurrection will involve searching but also says only good comes from Unalloyed Goodness and that the outcome will be all right.
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The Sufistic Quatrains of Omar Khayyam LXXXV. / LXXXVI. / LXXXVII. / LXXXVIII.; lines 4075-4098 confidence: high

C. 159 says resurrection will bring much searching, that an excellent Friend will be hasty, that only good comes from Unalloyed Goodness, and that the outcome will be all right.

The cited C. 159 passage explicitly mentions resurrection, much searching, and an excellent Friend who will be hasty.
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The Sufistic Quatrains of Omar Khayyam LXXXVI. / LXXXVII. / LXXXVIII. / LXXXIX.; lines 4101-4172 confidence: high

A murmuring speaker says its clay is dry with oblivion and asks to be filled with the old familiar juice so it might recover.

The speaker's clay is imagined as a vessel filled with juice or wine; cited parallels explicitly say the wine-filled vessel will live again or may revive.
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The Sufistic Quatrains of Omar Khayyam LXXXVI. / LXXXVII. / LXXXVIII. / LXXXIX.; lines 4101-4172 confidence: high

The speaker asks the Grape to provide for fading life, wash the body after life has died, shroud it in a living leaf, and lay it by a frequented garden-side.

The speaker asks for the dead body to be washed with wine, shrouded in leaf, laid near garden or tavern earth, and found on resurrection day; another parallel adds vine-wood coffin planks.
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The Sufistic Quatrains of Omar Khayyam LXXXVI. / LXXXVII. / LXXXVIII. / LXXXIX.; lines 4101-4172 confidence: high

A speaker says its clay is dry with long oblivion and might recover if filled with the old familiar juice.

The passage and cited variants repeatedly imagine the speaker's clay being made into a vessel that may recover, live, or revive when filled with juice or wine.
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The Sufistic Quatrains of Omar Khayyam LXXXVI. / LXXXVII. / LXXXVIII. / LXXXIX.; lines 4101-4172 confidence: high

The speaker asks for the grape to provide for fading life, the dead body to be washed, the body to be shrouded in living leaf, and burial near a frequented garden-side.

The speaker asks for wine or grape in death rites, including washing the corpse with wine, seeking the speaker at the tavern threshold on resurrection-day, and making the coffin from vine wood.
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The Sufistic Quatrains of Omar Khayyam OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION; lines 968-1032 confidence: medium

New Year revives old desires; the thoughtful soul retires to solitude; the White Hand of Moses appears on the bough and Jesus sighs from the ground.

Moses’ White Hand is placed on a bough and Jesus is described as sighing from the ground in the New Year stanza.
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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 asks for a pitcher of wine before humans become dust-made pitchers, and requests vine-juice washing, praise of cup and wine, and discovery in tavern-floor dust on the day of doom.

The speaker imagines human dust becoming pitchers, requests wine-centered death rites, and says to seek him in the tavern floor dust on the day of doom.
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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: high

Fear of death and abhorrence of annihilation are attributed to ignorance; annihilation sends up a branch of immortality, and the speaker's soul has been revived by the breath of Jesus.

The passage says a branch of immortality shoots up from annihilation and that the speaker's soul has been revived by the breath of Jesus.
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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

Spring verdure ornaments the world; buds appear like Moses' hand, plants spring up as if revived by Jesus' breath, and clouds weep.

Verdure, buds, plants, clouds, violets, and roses appear; plants are revivified as if by Jesus' breath and buds are likened to Moses' hand.
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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

Spring ornaments the world with verdure; buds appear like Moses' hand, plants spring from earth as if by Jesus' breath, and clouds open their eyes and weep.

Spring verdure, buds, flowers, and plants rising from earth are described as revivified, with comparison to Jesus' breath.
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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 13680-13861 confidence: medium

At death, a destroying angel makes the speaker like a bird robbed of plumage; he asks that his dust become a flask whose wine perfume may revive him briefly.

The speaker imagines his dust becoming a flask whose wine perfume might revive him and later wishes his dust-made pitcher to remain full of wine.
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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

Hammer compares Omar to Voltaire; the passage notes flippancy, irreverence, treatment of the Resurrection of the Body, and concern for kindness and charity, but adds that Omar had strong religious emotions expressed in devotional and Mystical quatrains.

The passage notes Omar's treatment of the doctrine of the Resurrection of the Body.
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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

Hammer's comparison of Omar to Voltaire is discussed; Omar is said to share Voltaire's flippancy and irreverence, especially in treating bodily resurrection, and to value kindness and charity.

Omar's treatment of the doctrine of the Resurrection of the Body is singled out as irreverent and compared to Voltaire's manner.
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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.

The source rendering imagines coming from the heart of earth after a hundred thousand years and blossoming again like verdure.
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The Sufistic Quatrains of Omar Khayyam XCII. / XCIII. / XCIV. / XCVI.; lines 4247-4305 confidence: medium

The source rendering wishes for a place of repose or an end of the road, and hopes that after a hundred thousand years all might blossom again like verdure from the heart of earth.

The source rendering hopes that after a hundred thousand years people might blossom again like verdure from the heart of earth.
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comparative

The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3187-3263 confidence: medium

Santal story: a man's soul leaves as a lizard to drink from a water pitcher, is trapped when the pitcher is covered, and returns when released, reviving the body before cremation.

The Santal body revives when the lizard-soul returns, and the Indian stories describe dead bodies reanimated by transferred souls.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3187-3263 confidence: high

Indian stories: a king transfers his soul into a dead Brahman's body while a hunchback enters the king's body; the hunchback later transfers into a parrot and the king regains his body. Another Brahman reanimates a dead king's body and remains there after his own body is burned.

The Indian stories describe souls entering dead or deserted bodies, leading to changed occupancy of bodies and reanimation.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3499-3538 confidence: medium

In Amboina, a doctor replaces a patient’s soul thought to be taken by a demon with another person’s soul, captured through a clod of earth, placed under the patient’s pillow, moved by ceremonies, and kept from returning by two shots.

The Amboina example replaces a lost patient’s soul with another person’s soul, and the Karen example transfers a sleeper’s soul to a dead man who comes to life, producing deaths and resurrections.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3499-3538 confidence: high

A Karen wizard catches a sleeper’s wandering soul and transfers it to a dead man, causing the dead man to live and the sleeper to die; further thefts can create a succession of deaths and resurrections.

The Karen example explicitly states that the dead man comes to life as the sleeper dies, and that a succession of deaths and resurrections may occur.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11552-11728 confidence: high

Jerome is cited as saying that, in the Adonis solemnity, he is lamented as if dead and afterward praised as reviving; the killing and resurrection of Adonis are accompanied by mourning and joy.

The cited Adonis solemnity includes lamentation as if dead, later praise of him as reviving, and explicit reference to killing and resurrection with mourning and joy.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11552-11728 confidence: high

Jerome is cited for an Adonis solemnity in which he is mourned as if dead, afterward praised as reviving, and the killing and resurrection of Adonis are followed with mourning and joy.

The cited note explicitly describes Adonis as mourned as dead, afterward reviving, and connected with killing and resurrection.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11730-11849 confidence: high

Cited interpretations identify Adonis with sown grain, describe six months in earth and six with Aphrodite, and interpret Adonis’s death and resurrection through seeds dying in earth and crops being reborn.

The passage cites interpretations of Adonis’s killing and resurrection as corresponding to seeds dying in earth and crops growing again.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11851-11982 confidence: medium

Hermesianax stated that Attis was killed by a boar; another story is attributed to Arnobius through Timotheus and is said to match the story current in Pessinus.

The notes cite Attis’ death, ritual mourning and burial, a claim that the buried figure revived, the idol brought from sepulture, and rejoicing after that act.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11851-11982 confidence: high

A ceremony is described in which “simulacrum in lectica supinum ponitur” and is lamented; the note says it may be the mourning and funeral rites of Attis.

The ceremony includes lamentation and burial of an idol, followed by bringing it out of sepulture and rejoicing.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11851-11982 confidence: medium

Damascius links the Hilaria with salvation from Hades; Firmicus’ formula begins “θαρρεῖτε μύσται τοῦ θεοῦ σεσωμένου” and promises salvation from pains.

The Greek formula addresses mystai of the saved god and promises salvation from pains; Damascius is cited for salvation from Hades in relation to the Hilaria.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11851-11982 confidence: high

The Hilaria, resurrection, annual mourning, a claim that the buried figure revived, seed-cycle explanation, idol brought from burial, rejoicing, salvation from Hades, and a saved-god formula are cited and compared.

The Hilaria and cited Firmicus passages describe the recently buried figure as revived, the idol brought out from burial, and rejoicing after mourning.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11984-12134 confidence: high

The note cites sources for lamentations and for annual ceremonies of finding and burying Osiris.

The passage cites references to Osiris’s dismemberments, revivals, rebirths, burials, and annual finding and burial rites.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11984-12134 confidence: medium

The cited Plutarch passage is associated with Osiris's dismemberments, revivals, regenerations, and burials.

The cited Plutarch note refers to Osiris's dismemberments, revivals, regenerations, and burials.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4509-4581 confidence: high

Heitsi-eibib, a Hottentot god or divine hero, died several times and came to life again; his graves are usually found in narrow passes between mountains.

Heitsi-eibib is described as dying several times and coming to life again.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5220-5303 confidence: high

In Saxony and Thüringen, a Whitsuntide Wild Man in leaves or moss hides in the wood, is found and led captive, fired at with blank muskets, falls like dead, is bled by a doctor-lad, revives, and is taken by waggon through the village for gifts.

The Saxony/Thüringen Wild Man is captured, shot at, falls as if dead, is treated by a doctor-lad, and comes to life again.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5305-5354 confidence: high

The old representative is killed and the divine spirit is conveyed to a vigorous successor; killing the god's human incarnation is described as a step toward revival or resurrection in a better form.

The passage states that the representative of the tree-spirit is killed in spring and that this killing is associated with revival or resurrection in a younger, more vigorous form to promote vegetation growth.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5305-5354 confidence: high

Frazer asks why the vegetation spirit would be killed in spring and answers by reference to the custom of killing a divine king or priest; divine life in a mortal body is described as subject to corruption and enfeeblement as the body ages.

The passage explains the killing of an old representative of the god as a means to detach divine life from a frail mortal body and convey it to a new incarnation.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5305-5354 confidence: medium

In the Saxon and Thüringen custom, after the Wild Man is shot he is brought to life again by a doctor.

The Wild Man is shot and brought back to life by a doctor; Dr. Iron-Beard is associated with a similar restoration of a dead man.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5356-5395 confidence: high

In Saxony and Thüringen, a killed tree-spirit representative is revived by a doctor; similarly, legend says Hippolytus or Virbius was killed by horses and restored by Aesculapius; the passage links the King of the Wood's slaying with revival or resurrection in a successor.

The tree-spirit representative is killed and revived by a doctor; Hippolytus or Virbius is killed and restored by Aesculapius; the passage links the King of the Wood's slaying to revival or resurrection in a successor.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5356-5395 confidence: high

In Saxony and Thüringen, a killed tree-spirit representative is revived by a doctor; similarly, legend says Hippolytus or Virbius was killed by horses and restored by Aesculapius; the passage links the King of the Wood's slaying with revival or resurrection in a successor.

Both the northern doctor and Aesculapius act as physicians who restore a killed representative or King of the Wood to life.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5356-5395 confidence: high

In Saxony and Thüringen, the representative of the tree-spirit is killed and then brought to life again by a doctor.

The passage describes the killed tree-spirit representative being brought to life again and Hippolytus or Virbius being restored to life, then links slaying to revival or resurrection in a successor.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5397-5472 confidence: high

A Hindu expiation before Vishnu worshippers involves a pretended sacrifice and resurrection: incision, bleeding, fainting or feigned death, and revival by sprinkling blood from a worshipper's thigh.

The Vishnu expiation example explicitly includes pretended sacrifice and resurrection, and the later theoretical section refers to belief in a god's death and resurrection.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5397-5472 confidence: high

A Hindu who offends by killing or ill-treating certain animals before Vishnu’s worshippers must expiate by pretended sacrifice and resurrection of a human being, who bleeds, feigns death, and is revived by blood sprinkling.

The Vishnu-related rite explicitly involves pretended sacrifice, feigned death, and restoration to life by blood sprinkling.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5397-5472 confidence: medium

Frazer introduces 'Carrying out Death,' reviews his explanation of the priest of Nemi being slain by his successor, and proposes to examine killing and resurrection of the god as tree-god, animal, corn, or human representative of corn.

Frazer frames the chapter’s argument around a god’s death and resurrection, including the tree-god and later animal or corn forms.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5474-5552 confidence: high

In some parts of Swabia, resurrection of the pretended dead is enacted when Dr. Iron-Beard bleeds a sick man who falls as dead, then restores him to life by blowing air into him through a tube.

The passage says resurrection of the pretended dead person is sometimes enacted, citing the sick man restored by Dr. Iron-Beard and the buried brandy said to come to life again.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5474-5552 confidence: high

Frazer says resurrection of the pretended dead person is sometimes enacted; in one Swabian example, Dr. Iron-Beard bleeds a sick man who falls as dead, then restores him to life by blowing air through a tube.

The passage states that sometimes resurrection of the pretended dead person is enacted, then gives examples of a sick man restored to life and buried brandy said to come to life again.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5746-5781 confidence: medium

Death is represented by a puppet thrown away; Summer or Life by branches or trees brought back; sometimes the image of Death itself is described as gaining life-potency and becoming an instrument of revival.

The passage says the image of Death may gain a new potency of life and become an instrument of revival; in the examples, a tree or a living girl receives clothing associated with the Death figure.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5746-5781 confidence: medium

Frazer states that Death is represented by a puppet that is thrown away, while Summer or Life is represented by branches or trees brought back; he adds that sometimes the Death image itself seems to gain life potency and become an instrument of revival.

The passage explicitly says that life potency may be attributed to the image of Death itself and that, by a kind of resurrection, it becomes an instrument of general revival.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5919-6011 confidence: high

At Eastertide, singers circle a girl lying as if dead, sing that Kostrubonko is dead, and then proclaim him alive when she springs up.

The Kostrubonko ceremony stages a death lament followed by a sudden return to life.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6100-6145 confidence: high

Egypt and Western Asia are said to have widely celebrated the death and resurrection of vegetation; Osiris, Adonis, Thammuz, Attis, and Dionysus are named as deities of vegetation decay and revival whose rites parallel European spring and midsummer customs.

The passage explicitly frames the named deities as representing vegetation decay and revival; Adonis is mourned as dead and in some places revived the next day.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6100-6145 confidence: high

At Byblus, Adonis's death is annually mourned with weeping, wailing, and breast-beating; the next day he is believed to come to life again and ascend to heaven before worshippers.

At Byblus, Adonis is believed to come to life again and ascend to heaven in the presence of worshippers.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6100-6145 confidence: high

At Byblus, Adonis's death is mourned with weeping, wailing, and breast-beating; the next day he is believed to come to life again and ascend to heaven in the presence of worshippers.

At Byblus, the day after mourning, Adonis is believed to come to life again and ascend to heaven before worshippers.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6236-6295 confidence: medium

Adonis ceremonies are described as charms of sympathetic magic: rapid wheat and barley growth encourages crops, and throwing gardens/images into water secures fertilising rain.

The passage connects Adonis water-casting with the resurrection of the god and revival of vegetation, and describes Thammuz as dead and restored to life by water.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6236-6295 confidence: medium

A Babylonian legend has Istar descend to Hades to fetch the water of life to restore dead Thammuz; water is said to be thrown over him during a mourning ceremony around his funeral pyre.

Istar descends to Hades to fetch the water of life with which to restore dead Thammuz.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6236-6295 confidence: medium

A Babylonian legend says Istar descends to Hades to fetch the water of life to restore dead Thammuz; water appears to have been thrown over him during a mourning ceremony around his funeral pyre.

The passage interprets Adonis water rites as effecting the god's resurrection and describes Thammuz as restored by water of life or revived when water is poured over his effigy.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6465-6519 confidence: high

“Like Adonis, he appears to have been a god of vegetation, and his death and resurrection were annually mourned and rejoiced over at a festival in spring.” The passage adds that their legends and rites were so similar that ancients sometimes identified them.

Attis is explicitly described as a vegetation god whose death and resurrection are ritually mourned and rejoiced over at a spring festival.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6597-6671 confidence: medium

The festival ends with erection of the Tatu/Tat/Ded pillar, a crossbarred column; a Theban tomb shows it raised by ropes, and the pillar is interpreted as Osiris’ backbone, perhaps a stripped tree form, with its raising interpreted as representing Osiris’ resurrection.

The Ded pillar is raised, interpreted as Osiris’ backbone, possibly as a stripped tree form, and its erection is reported as interpreted by Erman as a representation of Osiris’ resurrection.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6597-6671 confidence: medium

Plutarch’s reported rite has priests carry a sacred ark to the sea, pour drinking-water into a golden casket, proclaim that Osiris is found, and make, robe, and adorn a crescent-shaped image from mould mixed with water.

Priests carry a sacred ark to the sea, pour drinking-water into a golden casket, proclaim Osiris found, and form and adorn a crescent-shaped image from mould and water.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6597-6671 confidence: high

Osiris travels spreading civilization; on return Set/Typhon and seventy-two others plot against him, seal him in a decorated coffer with molten lead, cast it into the Nile, and it floats to the sea.

The passage narrates Osiris’s murder, dismemberment, ritual mourning and burial, and ceremonies Frazer connects with resurrection.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6957-7045 confidence: high

The passage identifies annual vegetation growth and decay as another natural phenomenon suited to the conception of death and resurrection.

The passage explicitly argues that annual vegetation growth and decay better explains Osiris's death and resurrection than daily sunset and sunrise, and that related rites share the mimic death and revival of vegetation.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 confidence: high

Dionysus is introduced as one of the vegetation gods believed to have died violently, been brought to life again, and had his sufferings, death, and resurrection enacted in rites.

Dionysus is explicitly described as dying violently, being brought to life again, and having these events enacted in rites; multiple resurrection or rebirth variants are summarized.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 confidence: high

Minerva/Athena keeps the heart and gives it to Zeus, revealing the crime; Zeus tortures the Titans to death, encloses the child's heart in an image, and builds a temple for him.

The heart is preserved, enclosed in an image, swallowed by Zeus in one version, or made into a potion through which Semele conceives Dionysus.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 confidence: medium

Cretans held a biennial festival representing Dionysus's sufferings and death in detail; where the resurrection was part of the myth it was enacted, and Plutarch is cited for immortality of the soul as taught in Dionysiac mysteries.

The Cretan festival enacts death and, where present, resurrection, and Plutarch is cited for immortality of the soul as revealed in the mysteries of Dionysus.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 confidence: high

Dionysus is introduced as a vegetation god believed to have died violently, been brought to life again, and had his sufferings, death, and resurrection enacted in rites.

The passage repeatedly states that Dionysus dies violently, is restored or resurrected in variant myths, and is associated with spring and vegetation deities.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 confidence: high

Minerva keeps Dionysus’s heart and gives it to Jupiter, who learns of the crime, kills the Titans, makes an image containing the heart, and builds a temple in Dionysus’s honour.

Dionysus’s heart survives the dismemberment and becomes central to an image, Zeus’s rebirth of Dionysus, or Semele’s conception in different versions.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 confidence: high

A different form of the myth says Dionysus descended into Hades to bring his mother Semele up from the dead.

A variant myth has Dionysus descending into Hades to bring Semele up from the dead.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 confidence: medium

The Cretans celebrated a biennial festival representing Dionysus’s sufferings and death in detail, and where resurrection belonged to the myth it was also enacted in the rites.

Frazer states that Cretan rites represented Dionysus’s suffering and death in detail and, where the myth included it, enacted his resurrection; he also links Dionysiac mysteries with immortality teaching.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 confidence: high

The Argive tradition says Dionysus descended through the Alcyonian lake; the Argives annually celebrated his return by summoning him from the water with trumpet blasts and throwing a lamb into the lake for the warder of the dead.

The Argive rite summons Dionysus from the Alcyonian lake and includes a lamb offering to the warder of the dead.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7183-7267 confidence: high

An agreement assigns Proserpine part of each year underground with Pluto and part above with Demeter and the gods; Frazer calls this annual death and resurrection, descent and ascension, represented in rites.

Proserpine's yearly time underground and spring return are explicitly called annual death and resurrection, descent and ascension.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7898-7979 confidence: high

The passage says the Corn-mother and harvest Maiden are prototypes of Demeter and Proserpine; it identifies Proserpine’s death and resurrection as central and links it with Adonis, Attis, Osiris, Dionysus, and rustic rites among reapers and vine-dressers.

The passage identifies Proserpine’s death and resurrection as central and connects the same annual divine death-and-resurrection conception with vegetation worships.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7898-7979 confidence: high

The passage states that Proserpine's death and resurrection, combined with her vegetation-deity nature, links her myth with the cults of Adonis, Attis, Osiris, and Dionysus, and raises the question of annual divine death and resurrection arising from rustic rites among reapers and vine-dressers.

The passage explicitly identifies Proserpine's death and resurrection and links the incident with vegetation cults of Adonis, Attis, Osiris, and Dionysus.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 355-440 confidence: high

Virbius is said to be Hippolytus, killed by horses, revived by Aesculapius, and hidden by Diana in Nemi; Jupiter punishes Aesculapius for reviving a mortal.

Hippolytus is killed by horses and brought to life again by Aesculapius.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 355-440 confidence: high

Virbius is identified with Hippolytus, killed by horses, restored by Aesculapius, hidden by Diana at Nemi from Jupiter, and worshipped as a forest king; horses are excluded from the sanctuary because they killed Hippolytus.

Hippolytus is killed, restored to life by Aesculapius, and hidden by Diana from Jupiter at Nemi.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14992-15134 confidence: medium

In a Tartar poem, a boy’s soul is shut up by enemies in a box; while it is in the box the boy is dead, and when it is taken out he is restored to life.

The boy is dead while his soul remains in a box and is restored to life when the soul is taken out.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10422-10627 confidence: medium

Entries list crocodile not killed in Madagascar, goat sacred to Madenassana bushmen, lamb killed sacramentally by the Madi, reverence for the cow in Malabar, Minnetaree resurrection of the bison, and Miris eating tiger’s flesh.

The passage indexes animals not killed, sacred or revered animals, sacramental animal killing, animal resurrection, and eating animal flesh.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11072-11304 confidence: high

The excerpt lists initiatory rites in Queensland, Quoja, and Rook; it also lists resurrection of animals, traces of resurrection belief in folk-tales, and simulation of death and resurrection at initiatory rites.

The passage indexes resurrection of animals, traces of resurrection belief in folk-tales, and simulation of death and resurrection at initiatory rites.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11072-11304 confidence: high

Resurrection of animals, traces of belief in resurrection in folk-tales, and simulation of death and resurrection at initiatory rites are indexed.

Entries mention resurrection of animals, traces of belief in resurrection in folk-tales, and simulated death and resurrection at initiatory rites.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 8664-8866 confidence: high

Entries mention belief in the resurrection of the buffalo in western America and a general belief in the resurrection of animals.

The passage lists belief in resurrection of the buffalo and a general belief in resurrection of animals.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 8664-8866 confidence: high

Animal worship entries include sacred animals in procession, animals as scapegoats, animals eaten to obtain qualities, respect for killed animals, belief in animal resurrection, and animals burnt as representatives of vegetation spirit.

Animal worship entries mention respect shown to killed animals, belief in resurrection of animals, animal scapegoats, sacramental eating, and burning animals as representatives of vegetation spirit.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 8868-9090 confidence: medium

Entries include Balder killed by mistletoe, Balder’s bale-fires, Bali devil expulsion, Banjar kings responsible for weather, Bari rain kings, Barotse chief as demigod, apple-tree superstition, and Bassam ox sacrifice and driving out evil spirit.

Entries include carrying out Death, bringing back summer, bison resurrection, and Balder killed with his life in the mistletoe.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 8868-9090 confidence: medium

Entries include Beltane fires, Gardens of Adonis in Bengal, Berry corn-spirit and harvest custom, mock human sacrifices by Bhagats, diseases expelled to sea by Biajas of Borneo, birch-tree dressed in women’s clothes, trees planted at births, bison resurrection, and blood taboos and soul beliefs.

The index explicitly lists resurrection of the bison and also notes animal bones not broken, a practice often adjacent to animal-life restoration in Frazer’s index context, though the connection is not described here.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9092-9315 confidence: medium

The index lists belief in the resurrection of the buffalo, the sacred buffalo of the Todas, fish and salmon ceremonies, sacrifice of the sacred buzzard, sacrifice of the Cobra Capella, and hunting the wren.

The index lists belief in the resurrection of the buffalo, lamentation for the death of Adonis, burial of Carnival, mock burial, and carrying out Death.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9092-9315 confidence: medium

Index entries mention belief in the resurrection of the buffalo, buffalo held sacred by the Todas, sacrifice of the sacred buzzard, sacrifice of the Cobra Capella, hunting the wren, and salmon-related practice among Columbia River Indians.

The passage indexes belief in the resurrection of the buffalo.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9317-9539 confidence: high

Entries mention cow as corn-spirit and scapegoat; Dacotas and resurrection of the dog; dog as corn-spirit, eaten flesh, resurrected, and scapegoat; Domalde, king of Sweden, sacrificed.

The Dacotas are indexed with resurrection of the dog, and the dog entry repeats resurrection of the dog.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9541-9755 confidence: medium

"Folk tales, resurrection in"

The index includes an entry for resurrection in folk tales.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9541-9755 confidence: medium

The index lists resurrection in folk tales.

The index includes a heading for resurrection in folk tales.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9976-10195 confidence: high

“Initiatory rites, simulation of death and resurrection at”; also “Huskanaw” and “Kakian Association.”

The index entry states that initiatory rites include simulation of death and resurrection and points to named initiatory contexts.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9976-10195 confidence: high

"Initiatory rites, simulation of death and resurrection at"; "Huskanaw, the name of an initiatory ceremony amongst the Indians of Virginia"

The passage explicitly indexes initiatory rites as involving simulation of death and resurrection.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1039-1079 confidence: high

In Beauce near Orleans, around April 24 or 25, villagers make a straw-man called the great mondard, say the old mondard is dead, process the new one, place it on the oldest apple-tree, later throw it into water or burn it and cast ashes into water, and give the title to the first fruit-plucker.

The old mondard is said to be dead and replaced in spring; Frazer interprets the straw figure as the tree-spirit dead in winter and revived with apple-blossoms, and compares this with the resurrection of the corn-spirit.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1039-1079 confidence: high

In Beauce, people make a straw-man called the great mondard in late April, process it through the village, place it on the oldest apple-tree, later throw it into water or burn it and cast the ashes into water, and give the title great mondard to the person who plucks the first fruit.

The great mondard is made because the old mondard is dead; the tree-spirit is described as dead in winter and revived with apple-blossoms in spring.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1039-1079 confidence: high

The corn-spirit’s resurrection is represented by setting up the stuffed ox and yoking it to the plough, and is compared with tree-spirit resurrection in the person of the Wild Man.

The resurrection of the corn-spirit is represented by setting up the stuffed ox and yoking it to the plough.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1081-1138 confidence: medium

The author concludes that Dionysus as goat and bull was essentially a vegetation god; Chinese and European customs may illuminate rending a live bull or goat in Dionysian rites, eating raw flesh as a sacrament, possibly using portions in fields, and representing Dionysus' resurrection by a stuffed slain ox as at the Athenian bouphonia.

The author treats Dionysus as a vegetation god, connects rending of the bull or goat with distributing divine fertility, and suggests his resurrection may have been represented by stuffing and setting up the slain ox.
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Frazer concludes that Dionysus as goat and bull was a vegetation god; he suggests that rending a live bull or goat in Dionysian rites distributed the god's life-giving fertility, that the raw flesh was eaten as a sacrament, and that Dionysus's resurrection may have been represented by stuffing and setting up the slain ox.

Frazer connects Dionysus as a vegetation god with rending a live bull or goat, raw sacramental eating, and a possible ritual representation of resurrection by setting up a stuffed slain ox.
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The Panes is said to have been a woman changed into a bird by Chinigchinich; the Acagchemen believed the annually sacrificed bird came to life again, returned to the mountains, and multiplied while remaining one and the same female.

The Panes bird is annually sacrificed but believed to come to life again, return to the mountains, and become multiplied while the sacrificed birds are considered one and the same female.
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Libations are offered to the inabos or sacred wands outside the hut; five new wands with bamboo leaves are set up, and “the leaves mean that the bear may come to life again.”

The festival wands carry bamboo leaves that are explicitly explained as meaning that the bear may come to life again after being killed.
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Five new sacred wands with bamboo leaves are set up when a bear is killed; "the leaves mean that the bear may come to life again."

Five new sacred wands with bamboo leaves are set up when the bear is killed, and the passage states that the leaves mean the bear may come to life again.
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The bear's expected resurrection is linked to bamboo leaves and a prayer to come back soon into an Aino; the bear's flesh is held in special vessels, which the author says makes sacramental eating probable.

The passage explicitly states that the bear's expected resurrection is indicated by bamboo leaves and by a prayer asking it to come back soon into an Aino; the broader explanation includes animal souls reborn in animal form.
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The passage describes the captive bear as receiving near-worship: Gilyak lead him house to house for family blessing; this is compared to a European May-tree or tree-spirit spring procession; bamboo leaves and a prayer indicate the bear’s expected return into an Aino; special vessels hold the bear’s flesh.

The passage explicitly says the expected resurrection of the bear is indicated by bamboo leaves and a prayer to come back soon into an Aino.
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Some peoples respect bones of game because, if preserved, the bones will be reclothed with flesh and the animal will live again; destroying bones would diminish future game.

Multiple examples describe bones being preserved, arranged, or protected so that animals or humans may come to life again.
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In Lapp sacrifice, bones and selected body parts are laid in anatomical order in a coffin and buried; the god is believed to restore the animal to life in Jabme-Aimo, the subterranean world of the dead.

Lapp sacrificed animals are expected to revive in Jabme-Aimo, and Kamtchatkans are said to believe every creature will rise and live underground.
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In a Magyar tale, a dismembered hero revives when the serpent-king orders the bones and washes them with water; a lost shoulder-blade is replaced with one of gold and ivory.

The Magyar hero is cut in pieces, then revived after the serpent-king arranges the bones and washes them with water; other examples involve collected or restored limbs.
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In a Magyar tale, a dismembered hero revives when the serpent-king orders the bones and washes them with water; a lost shoulder-blade is replaced with one of gold and ivory.

The passage gives a gold-and-ivory shoulder-blade, a golden leg, an ivory shoulder, and a wooden replacement member as examples associated with restoration or multiple lives.
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In a Magyar tale, a dismembered hero revives when the serpent-king orders the bones and washes them with water; a lost shoulder-blade is replaced with one of gold and ivory.

In the Magyar tale, the serpent-king arranges the hero's bones, washes them with water, and the hero comes to life again.
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A general belief is stated that preserved animal bones may be reclothed with flesh and return to life; Minnetaree bison bones are said to rise again, renewed and fit for slaughter the following June.

Multiple examples describe animals or people returning to life when bones are preserved, ordered, or kept intact.
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Buffalo skulls are described as arranged in circles and piles awaiting resurrection; Dacotas collect, scrape, wash, and bury dog bones after a feast to show respect and because the bones may rise and reproduce another dog.

Dacota and Lapp examples link careful treatment, washing, burial, or arrangement of animal remains with respect and expected renewal.
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Lapps preserve bones and selected animal parts, lay them anatomically in a coffin, and bury them, believing the sacrificial god will restore the animal in Jabme-Aimo; Kamtchatkans are said to believe all creatures rise and live underground.

The Lapp sacrificial remains and the Magyar hero's bones are laid out in bodily order before restoration or expected restoration.
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Folk-tales are said to preserve the belief that animals or people revive if bones are kept; in a Magyar tale, a serpent-king orders and washes a dismembered hero's bones, revives him, and replaces a lost shoulder-blade with gold and ivory.

The passage describes tales where a lost, eaten, or broken body part leads to lameness or replacement with gold, ivory, or wood.
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Lapps preserve bones and selected animal parts, lay them anatomically in a coffin, and bury them, believing the sacrificial god will restore the animal in Jabme-Aimo; Kamtchatkans are said to believe all creatures rise and live underground.

Frazer contrasts Lapp and Kamtchatkan underground or otherworldly resurrection with North American expectations of animal resurrection in the present world.
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The passage contrasts present-world animal resurrection among North American Indians with otherworldly examples, notes Mongolian stuffed or stretched sacrificial skins, and discusses reluctance to break animal bones or let dogs gnaw them.

The passage says the habit of stuffing or stretching a sacrificed animal's skin points to belief in resurrection in the present world.
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Frazer suggests the original reason for the custom may have been belief that the sinew was necessary to reproduction, so animals deprived of it could not come to life again and replenish the world or spirit land.

Frazer suggests that the sinew was believed necessary for reproduction and for slain animals to come to life again, and he cites a bear-burial practice conducted in hope of resurrection.
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Frazer suggests the original reason for the custom may have been a belief that the sinew was necessary to reproduction and that animals deprived of it could not come to life again in this world or the spirit land.

Frazer suggests the sinew may have been thought necessary for reproduction or for slain animals to come to life again, and cites another practice of burying a bear skeleton with genital parts for resurrection.
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The woman removes the necklace at night and Sodewa Bai lives again, then puts it on in the morning and Sodewa Bai dies again; the prince discovers the treachery and restores the necklace.

Sodewa Bai and Dalim die when the life-necklace is worn by another and return to life when it is removed.
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When the negress wears the necklace Sodewa Bai dies; when she removes it at night Sodewa Bai’s soul returns and she lives, then dies again when it is worn in the morning.

Sodewa Bai and Dalim repeatedly die when another person wears the necklace and come back to life when it is removed.
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In a Pentamerone story, a queen has a dragon twin; astrologers say she will live only as long as the dragon, and dragon blood can restore her if the dragon is killed.

The Pentamerone example states that the queen can be restored to life by smearing parts of her body with the dragon’s blood.
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In a Pentamerone story, astrologers say a queen will live only as long as her twin brother, a dragon; if he dies, she can be restored by smearing parts of her body with his blood.

The queen and her twin brother dragon share linked life, and the queen can be restored to life through application of the dragon's blood.
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Bitiu says that if the Acacia is cut and his heart falls to the ground, Anupu must find it and place it in a vessel of fresh water; then Bitiu will come to life again.

Bitiu says that if the Acacia is cut and his heart falls, Anupu must find it and place it in fresh water, after which Bitiu will come to life again.
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Bitiu says he will go to the Valley of the Acacia, enchant his heart, place it on the top flower of the Acacia, and that if the Acacia is cut and the heart falls, Anupu must put it in fresh water so Bitiu comes to life again; bubbling beer will be the sign of danger.

Bitiu says that if his heart falls, Anupu should find it, place it in fresh water, and then Bitiu will come to life again.
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Bitiu’s elder brother sees beer bubble and wine grow turbid, goes to the Valley, finds Bitiu dead, searches for the heart, finds it in an Acacia berry, places it in fresh water, and Bitiu revives and drinks the water containing his heart.

Bitiu is dead, but revives after his elder brother finds his heart in the Acacia berry, places it in fresh water, and Bitiu drinks the water containing the heart.
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The elder brother observes ominous beer and wine, finds Bitiu dead, searches for the heart, finds it in an Acacia berry, puts it in fresh water, and Bitiu revives and drinks the water so his heart returns to its place.

Bitiu revives after his heart is found, placed in water, and drunk so that it returns to its place.
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Samoyed story: seven warlocks kill a mother and carry off a sister; they remove and store their hearts; the wronged man’s wife steals the hearts, and the man destroys them after using the seventh warlock’s knowledge of a spirit-bag to restore his mother.

The dead mother’s spirit is contained in a bag and, when made to breathe over her bones, restores her to life.
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The man destroys six hearts, demands his mother’s revival for the seventh, uses a spirit-bag to restore her bones to life, and then destroys the seventh heart.

The dead mother’s spirit is kept in a bag; when the spirit breathes over her bones, she comes to life again.
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At puberty, lads undergo initiatory rites, “one of the commonest” being “a pretence of killing the lad and bringing him to life again.”

The passage explicitly describes initiatory rites at puberty involving a pretence of killing a lad and bringing him to life again.
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The passage says that among many tribes, especially totemic ones, puberty initiation often includes a pretense of killing a lad and restoring him to life; this is explained as extracting the youth’s soul and transferring it to the totem.

The passage explicitly describes puberty rites as a pretense of killing the lad and bringing him to life again, and calls this a simulation of death and resurrection.
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The passage opens by naming examples of supposed death and resurrection at initiation; in New South Wales, Thuremlin is said to take lads away, kill or cut them, restore them, and knock out a tooth.

The passage explicitly frames the collected examples as supposed death and resurrection at initiation, with repeated accounts of killing, burial, apparent death, and restoration.
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A represented resurrection uses an old man disguised with stringy bark fibre, hidden in a covered grave with a small bush; as novices watch and a song is sung, the bush moves and the man rises.

The buried old man rises from a concealed grave before novices, and the Fijian pretended dead men spring up at the priest’s yell.
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Australian examples: Thuremlin kills and restores boys; Bullroarer sound is said to be wizards swallowing and bringing boys up again; the Ualaroi say a ghost kills and revives a boy as a man.

Multiple reported rites or beliefs describe novices as killed, buried, swallowed, rendered lifeless, or treated as dead, then revived or returned with adult or initiated status.
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A resurrection ceremony places a disguised old man in a covered grave holding a bush; novices are brought to the grave, a song is sung, the bush moves, and the man rises.

The old man rises from a concealed grave, and Fijian pretended dead men spring up after appearing bloodied and disembowelled.
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By order of the king, youths are brought crying to an appointed forest place, told that the change requires death, dispose of property, and are instructed by initiates in a dance called killing and verses praising Belli.

In Belli-Paaro, youths are told they must suffer death and the text mentions spiritual resurrection; in Huskanaw, youths are described as unliving former lives and commencing manhood by forgetting boyhood.
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At the king’s order a forest place is appointed; youths are brought there weeping, told they must suffer death, dispose of property, and are instructed by initiated persons in a dance called killing and songs praising Belli.

Belli-Paaro candidates are told they must suffer death and the text mentions spiritual resurrection; Huskanaw youths are described as unliving former lives and commencing men after forgetting boyhood.
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North American associations require candidates to undergo pretended killing and revival; in a Naudowessie rite, a chief throws a bean-like object, the candidate falls motionless, later expels it, and comes to life.

The passage repeatedly describes initiation or admission rites where candidates or boys are made to appear killed, eaten, buried, or struck dead and then restored or expected to be disgorged.
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Toukaway wolf-skin performers run on all fours, howl, scratch up a deliberately buried living tribesman, give him weapons, and the passage compares the rite to Australian grave-resurrection rites.

The Toukaway ceremony includes a living tribesman buried on purpose and scratched up by wolf-skin performers, and the passage compares this to resurrection from a grave in Australian rites.
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Among the Naudowessies, Carver saw a candidate kneel before a chief, receive a bean-like object, fall motionless as if shot, then revive after blows and expel the object from his mouth.

The passage repeatedly describes candidates or boys as apparently killed, knocked down, swallowed, buried, or struck dead and then revived, restored, disgorged, uncovered, or reborn as part of admission to societies or rites.
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Among the Naudowessies, Carver saw a candidate kneel before a chief, receive a bean-like object, fall motionless as if shot, then revive after blows and expel the object from his mouth.

The bean-like object and the animal-skin medicine-bag are described as ritual instruments that make a candidate appear dead and are connected with his return to life.
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Mothers and sisters mourn; guardians or sponsors return with news that the devil, through priestly intercession, has restored the lads to life, and they appear fainting and mud-daubed like messengers from the nether world.

The Kakian lads are reported restored to life, and Frazer explicitly identifies the broader pattern as simulation of death and resurrection at initiation.
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Mothers and sisters mourn; sponsors return announcing the devil restored the lads to life through priests' intercession, arriving fainting and mud-daubed like nether-world messengers.

The lads are mourned, announced as restored to life, return from spirit-land, and are then treated as transformed initiates.
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native american northwest coast

Chinook Texts Chinook Texts / BOAS J; lines 2000-2078 confidence: medium

Io'i tells Blue-Jay to get married; he takes the dead daughter of a chief from a grave at night, and Io'i tells him to take her to supernatural beings to be cured.

Blue-Jay takes a dead woman as his wife and carries her to supernatural beings who are said to cure people dead for specified numbers of days.
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Chinook Texts Chinook Texts; lines 154-224 confidence: high

The girl searches for her uncles, finds them in the woods, carries them to the water, blows water on the bodies, and they all arise.

The girl carries the dead uncles to water, blows water on their bodies, and they arise.
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Chinook Texts Chinook Texts; lines 226-315 confidence: medium

The two young men, now called Cikia, travel to a lake where they see a two-headed swan; despite warning that many monsters are in the lake, one brother shoots the swan, swims after it, takes hold of it, and disappears under water.

A brother is swallowed or contained in a lake monster; the elder brother cuts open monsters, recovers him, blows on him, and he arises.
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Chinook Texts Chinook Texts; lines 317-389 confidence: medium

The young man sees a multitude of boys below, blows water on them, and they arise; he tells them to watch Uqj'o'nexon, and they take stones.

The young man blows water on the boys below and they all arise.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 16275-16370 confidence: high

Qasnomalas asks for the grave-box and wrappings and says, "I can see her soul, which I shall put back"; the grave-box, blankets, clothing, and four dishes of sweet food are placed before him.

The shaman sees, catches, and places the sick woman's soul back on her head, after which she comes back to life.
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The song says the speaker nearly perished, was taken into the sacred room, and that her stomach was opened and supernatural power was put into her by Helemil.

The speaker reports nearly perishing, entering a sacred room, having her stomach opened, receiving supernatural power, being brought back to life, being renamed, and later becoming a great shaman.
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Qleged tells his tribe that wolves gathered the pieces of his body after four grizzly bears had thrown them away, retrieved a buried leg, put it back, sprinkled water of life over him, and he came back to life.

Qleged says wolves gathered his scattered body pieces, retrieved a buried leg, reattached it, sprinkled him with water of life, and he came back to life.
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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 9655-9745 confidence: medium

Yaxwaxanowil and Qlaminagas become supernatural and throw disease into Gwaexsdaas so that he is dead.

Gwaexsdaas is made dead by supernatural disease, then receives shamanistic power, sings a sacred song, and is called a great shaman.
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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 7581-7677 confidence: high

Lalep !alas is taken and buried on a tree without a coffin at Winalag'ilis; Bluejay asks whether he wants to go home and offers to carry him.

After dying and being away from his body, Lalep !alas returns home, his soul enters his dead body, the body becomes warm, and he is found alive.
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On the final dive Xaxosenaso' keeps his eyes open until his breath fails; he floats up, awakens after lying in a faint, is described as having been dead, and has dived twice into each eye.

After the final underwater dive, Xaxosenaso' floats up, is described as having been dead, and comes back to his senses.
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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

The body rolls to the head, legs, and arms; the parts attach, and the great supernatural one arises and sings her sacred song.

The passage shows a body reassembled from separated parts and states that Xaxosenaso^ receives the magic power of being cut to pieces and restoring limbs as the supernatural figure did.
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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: high

Head-Winter-Dancer asks for his head to be cut off; an unnamed man uses a shell knife, carries the head around the fire four times, replaces it, and Head-Winter-Dancer arises whole; a sacred song is sung.

Head-Winter-Dancer is restored after beheading, and ^wilEnkulagilis's severed limbs and head reattach before he stands again.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10499-10575 confidence: high

QuxElal gives her father a filled mountain-goat object and tells him to sprinkle the water of life over dried bodies; when NEnwaqawa does so, the bodies sit up, rub their eyes, say they had been asleep, and the whole tribe comes back to life.

The dried bodies revive when sprinkled with the water of life, and NEnwaqawa's whole tribe comes back to life.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 11080-11176 confidence: high

Exsokwi-lak finds his wife and friends as rocks, uses water of life from a hair-seal bladder to restore his wife and most friends, and does not restore those who left him on the island.

Water of life from a hair-seal bladder restores Exsokwi-lak's wife and most of the friends who had been dead or rock-transformed.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 11976-12168 confidence: medium

The prayer asks Supernatural Power to take pity, make the friend well, take out the sickness, make the friend alive, and enable the shaman to obtain the sickness.

The healing songs ask that sickness be taken out, the patient be made alive, restored to life, given long life, and have the soul put back.
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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 10153-10260 confidence: high

The speaker under the pillow again asks whether black cod sticks him there and says Nᴀñkî′lsʟas made his town alive, restored the younger brothers to life by being born from the protagonist’s mother, sat between white-and-black-banded rocks, and came because of love for part of him.

The under-pillow speaker says Nᴀñkî′lsʟas restored the protagonist’s younger brothers to life by letting himself be born from the protagonist’s mother.
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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

The protagonist wrestles the being that destroyed his younger brothers, is thrown through the air to flint, applies Mouse-woman's medicine, causes the brothers' bones to burst out, spits medicine on them, returns, throws the waiting opponent down, and the opponent becomes brittle rock.

The protagonist uses Mouse-woman's medicine when striking flint, the younger brothers' bones burst out, and he spits medicine upon them; Mouse-woman later instructs him to use medicine to restore the brothers again.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 9726-9828 confidence: medium

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

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

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

The younger brothers’ bones are released from beings and are made to arise when the protagonist spits medicine upon them.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 9935-10042 confidence: high

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

Human bones from the bellies are put together, repaired, spat upon with medicine, and immediately get up or return home.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 9935-10042 confidence: medium

The traveler crosses a skunk-cabbage swamp, reaches a deserted town, enters the smoky middle house, meets an old man by the fire, is warned not to fetch water because the village-destroyers live there, and goes after water after a fourfold flow.

The traveler defeats the beings linked to the destroyed village and restores people whose bones were inside them; the town is later seen populated again.
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Haida Texts and Myths: Skidegate Dialect BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE; lines 14703-14811 confidence: high

The child with medicine in his mouth spits medicine on his elder brothers and on the bones of the first townspeople; they get up, and the town becomes inhabited.

The child with medicine in his mouth spits medicine on his elder brothers and on the bones of the first townspeople; they get up and the town is inhabited again.
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Haida Texts and Myths: Skidegate Dialect BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE; lines 14813-14868 confidence: high

The travelers come to a djo′lgi walking around; the one full of mischief tears the animal in pieces and throws them about.

The djo′lgi is torn into pieces, reassembled, treated with medicine, and then shakes itself and returns to the house.
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Haida Texts and Myths: Skidegate Dialect CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF; lines 15104-15218 confidence: high

Sag̣adila′ʻo finds his wife’s dead body, kills and divides his older wife, uses a whetstone between the parts until they grind away, then awakens the woman and remarries her.

A woman is first described as a corpse; Sag̣adila′ʻo awakens her and marries her again.
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Haida Texts and Myths: Skidegate Dialect ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL; lines 8277-8388 confidence: high

Near the town site he readies his bow and two arrows, runs to his house, removes the drum over his younger brother, and finds the bones of the younger brother and dog beneath it, held together only by their joints.

The younger brother and dog are found as bones under a drum; after ritual actions with a blue item, mat, and spitting, the younger brother rises and the dog is glad.
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Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 668-814 confidence: high

When he does the same thing again, his mother clubs him to death.

The male figure is clubbed to death, laid on a plank, begins making sound after four nights, gradually comes out, and resumes life as a shaman.
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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 8843-8951 confidence: high

Thunder and lightning occur when he starts cutting the creature at some places; he cuts its belly, the younger brothers’ bones burst out, and he revives them with medicine from Mouse-woman.

The younger brothers’ bones come out of the creature, are fitted together, treated with Mouse-woman’s medicine, and immediately get up.
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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 9284-9391 confidence: high

After hearing someone speaking with his wife, he creeps over, seizes the man's hair, cuts off his head, goes out, and fastens the head over the door.

Djila′qons' son is beheaded, his head is demanded and recovered, and the chief-woman puts her son's head in place so that he is restored.
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Haida Texts and Myths: Skidegate Dialect STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF / STORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASS RIVER / SLAUGHTER-LOVER.; lines 15578-15689 confidence: high

The brother and sister gather their uncles’ bones behind the burned town, put them together, and after he spits medicine on them four times they sit up and settle in empty houses.

The uncles’ bones are put together and, after medicine is spat on them four times, they sit up and settle in empty houses.
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Haida Texts and Myths: Skidegate Dialect STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF / STORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASS RIVER; lines 15366-15471 confidence: high

When the brothers are killed, the sister spits medicine on them and they get up; she always has medicine in her mouth.

The sister spits medicine on killed brothers and they rise; later she spits medicine on the youngest brother and brings him to life.
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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: high

Title and opening: two brothers at Skedans fast for many years to become shamans; the elder lies about lying with a woman, the younger actually does so, and is dead by daybreak.

The younger brother dies, has his skin removed, the intact skin is recovered, and he becomes alive when it is put back on him.
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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 11381-11457 confidence: high

The chief sends the young man to kill a devilfish; he uses medicine, harpoons its eye, is swallowed, wishes its stomach to burst, and resuscitates the people whose bones and remains are inside.

The young man revives people whose bones, remains, or bodies are released from the devilfish, trees, and sea otter.
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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 11567-11674 confidence: high

The father puts on the cape, calls children to him, sings, and pulls them close; eight behave as if asleep. The last child has medicine in his mouth and spits medicine so sharp glass-like things and needles fall off.

Medicine spat from the mouth removes sharp objects, heals the child's side, raises the elder brothers, and revives the sister after she is used as bait.
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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 11567-11674 confidence: high

All nine twist cedar limbs into a long rope, set a snare before the den, strangle their sister and use her as bait on a pole; after the being comes out, they pull her in, apply medicine, she seizes the rope, and the cord breaks.

The siblings strangle their sister, fasten her on a pole as bait for the supernatural being, pull her back, and spit medicine on her so she can seize the rope.
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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

Something cracks at the bottom of the island; the being is pulled up, cut open, and human bones are removed, reassembled, supplied with tree-limb pieces where missing, spat on by ʟā′ga-na′qatî, and the beings are told to return to their former homes; the killed being is named Supernatural-eel.

Human bones are removed, laid together, supplied with tree-limb replacements for missing parts, spat upon, and the resulting persons are told to return home.
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Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 11777-11884 confidence: high

After songs, the ocean surface and land burn behind the fleeing group. The old man advises flight; they flee with his head. Bearers are burned until only the medicine-bearer remains; he heals himself and throws the head into the fire, which stops and goes back.

The medicine-bearer heals himself, spits medicine on bones and frozen brothers, and restores them to life or movement.
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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: high

The wife says her mother laments for her, leaves despite her husband’s attempt to hold her, says “Come to life again” at the door, and a crowd runs off; the husband follows her inside.

The passage includes a command to “Come to life again” and multiple restorations in which medicine is spat upon a body, body-parts, or bones and the person gets up or becomes alive.
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Haida Texts and Myths: Skidegate Dialect THE WOMAN AT NASS WHO FLED FROM HER HUSBAND / THE REJECTED LOVER / HE WHO GATHERED FOOD FOR AN EAGLE / A RAID ON THE TLINGIT; lines 16514-16625 confidence: medium

The narrator ties cedar bark around the arm of a shot man, and another man shot in the head returns to life and says he will not die for some time.

A man shot in the head is said to return to life and to say that he will not die for some time.
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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: high

The traveler enters the cave, sees the chief’s child lying and winking, rubs his coat on her, and fails to make her sit up.

The traveler rubs his coat on the chief’s child in an unsuccessful attempt to raise her and later rubs his coat on the chief’s wife’s bones, after which she awakes as if from sleep.
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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 7252-7352 confidence: medium

The father dances, breaks in two, feathers blow out, and servants emerge from his body; all ten servants he had eaten are restored, with an explanation involving the hat and the woman's cave confinement.

The father breaks in two during a dance, servants emerge from his body, and all ten whom he had eaten are restored.
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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 7560-7663 confidence: high

Near the cedar-bark place, the two wives direct the canoes to shore, search the sand with sticks from sea inland, and dig human bones in front of a tree while their husbands watch.

Human bones are found, covered, rattled, spat over, and the mother-in-law rises alive when the mat is removed.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6104-6202 confidence: medium

Master Fisherman runs in with the hair-seal club, knocks Raven down, throws him into the latrine, later removes him, pounds him again including the bones, and rolls a big rock over him at the beach at low tide.

Raven is pounded, including his bones, pinned under a rock, nearly covered by tide, and then released by supernatural helpers.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6772-6876 confidence: medium

Xāusgana enters, Raven tries to escape in his skin, Xāusgana kills him, breaks his bones, throws him into the latrine, later pounds the body and casts it into the sea, where it drifts and speaks to people.

Raven is killed, broken, thrown into a latrine, pounded, cast into the sea, later swallowed by a whale, and then emerges flying from the whale.
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Haida Texts and Myths: Skidegate Dialect WARS BETWEEN THE PEOPLES OF SKIDEGATE AND KLOO / WAR BETWEEN THE PEOPLE OF KLOO AND THE TSIMSHIAN / WAR BETWEEN THE PEOPLE OF KLOO AND THE BELLABELLA / NOTES; lines 21743-21913 confidence: medium

Restoration to life is common, but restoration to youth is said to occur nowhere else in the collected stories.

The editor says restoration to life is common in the stories and contrasts it with restoration to youth, which is said to occur nowhere else in the collected stories.
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The Mythology of the Bella Coola Indians ANCESTORS. / SEPT., 1898. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 51 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS.; lines 3807-3904 confidence: medium

Wakitmai had a wand from the chief of mother-of-pearl with one life-restoring end and one death-causing end, used it to transform sea-lions into driftwood, settled at Bella Coola, had children who grew in four days, initiated them into sisau’k, and had masks of himself as raven and of the chief of mother-of-pearl.

The wand has one end that restores life and another that causes death.
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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: high

The young man strikes a seated man’s large green nose-ring with the switch; the man says the young man has attained him as supernatural helper, gives the name S’a’tema, warns that the young man would otherwise have died on seeing him, and grants power to heal and revive the dead by knocking out the nose-ring at a coffin.

S’a’tema says that removing his nose-ring from his nose while he sits on a coffin will cause the dead person to revive, break the box, and arise; the young man then resuscitates the dead.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 69 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 71 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 73 / THE SALMON.!; lines 4886-4953 confidence: medium

The companion approaches without shouting, opens the hut door, and sees a nearly dead, quivering salmon on the floor vomiting pieces of quartz.

After being found nearly dead and placed by the water, the Salmon responds to the arriving canoe, rises, and boards it.
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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: high

Inside the house, people offer algae food; when the youth does not eat, he is told to throw two children into the river without looking, and he finds male and female salmon to roast.

Two children become salmon, are roasted and eaten, and return as children when their remains are placed back in the river.
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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: high

The people tell him to preserve the salmon intestines and bones and return them to the river; the children return injured until a missing eye and bone are also returned, after which they are well.

The people require the youth to preserve intestines and bones carefully and return missing parts to the water before the children become hale and well.
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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 youth says he was the fish caught the day before, lived with the Salmon, and instructs his mother not to break Salmon bones but to return them to water.

The young man instructs that Salmon bones must be preserved and thrown into water; when this is done the Salmon return to life and leave their meat behind.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 79 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. SI / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 83 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 85; lines 5456-5556 confidence: high

The boy enters the Snéné’iq’s house, finds his sister killed and smoked over the fire, pats her body to resuscitate her, revives other dried children, and takes them home.

The boy brings his killed sister and other dried children back to life by patting their bodies.
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The Mythology of the Bella Coola Indians SEPT., 1898. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 51 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 55; lines 3916-3990 confidence: high

Xé’mak’sta points the deadly end of his staff toward the women and they fall dead; he then turns or points the staff at them and they arise, after which they love him because he resuscitated them.

Xé’mak’sta points the deadly end of his staff at women, they fall dead, and after he turns or points the staff again they arise.
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The Mythology of the Bella Coola Indians SEPT., 1898. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 51 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 55; lines 3992-4063 confidence: high

After recovering, the people threaten to kill Xé’mak:sta and his mother; when they land and approach the house, he points the deadly end of his staff at them and they fall dead, with only one person remaining alive in a canoe.

Xé’mak:sta kills the attackers with one end of his staff and later revives the chief and others, who rise as if waking from sleep.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 349 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 351 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 353 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355; lines 20790-20886 confidence: medium

Some men commit suicide to test whether guardian spirits can bring them to life again, and some are shot by others to test claims of guardian-spirit power or bullet and arrow proofness.

Some men commit suicide or are shot in order to test whether their guardian spirit can bring them to life again or make them bullet- or arrow-proof.
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The Mythology of the Bella Coola Indians THE SALMON.! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 75 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 77 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 79; lines 5209-5251 confidence: high

He cuts off the goats’ feet, offers them to the Sun to count, and the Sun realizes that all his children are dead.

The young man reattaches the goats’ feet, throws the bodies into a little river, and the girls are restored to life.
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Tlingit Myths and Texts ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 25071-25149 confidence: high

A woman seeking marriage among bird people is carried by brants, dropped naked, receives fox skins, becomes a fox, is killed by her father, is found with copper ornaments when opened, revives, and becomes a great shaman.

A woman becomes a fox, is killed, is opened and found with copper ornaments, then revives and becomes a great shaman.
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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 surviving brother restores his brothers after they are killed, and later restorations occur after the hoop kills the younger brothers.
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Tlingit Myths and Texts FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES:; lines 24541-24660 confidence: high

In the wolf’s village the boy receives a killing quill and a blanket that heals on one side and kills on the other; the chief identifies a rolled object as the rainbow; the boy returns, restores the dead with the blanket, and becomes wealthy.

The boy receives a blanket that heals on one side and kills on the other, then uses it to restore dead people to life.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 11244-11344 confidence: high

Mountain Dweller returns, kills the hidden woman, places eagle down on the girls, walks around them while shaking a rattle, and restores them to life.

Mountain Dweller places eagle down on the dead sisters, circles them while shaking a rattle, and restores them to life.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 12492-12582 confidence: medium

The two men begin to come to life and look like living beings; the chief puts marten robes on his son-in-law and his son-in-law’s brother.

The two men are said to begin coming to life and looking like living beings before being clothed by the chief.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 13671-13802 confidence: high

Because the man forgot the helper, all the people are destroyed; the passage explains a saying about a lazy abandoned man; killed things come back to life and run into water and woods.

After the people are destroyed, all the things that had been killed come back to life and run into water and woods.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 13930-14055 confidence: high

His spirits come while his uncle is with him; the uncle beats time. He tells the uncle to remember that when Nīx̣âˊ runs into the fire with him, the uncle must not let him burn up and must throw him into a basket while he is getting small.

The nephew instructs the uncle to prevent him from burning when Nīx̣âˊ runs into the fire with him and to put him into a basket as he gets small; afterward he comes alive in the basket and becomes a big man again.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 16483-16604 confidence: medium

The mother is cutting salmon on the beach; the son in salmon form floats near the canoe with his head out; the father, not knowing it is his son, hooks it, pulls it to a sandy bar, hits its head, and tells his wife to cut and cook it.

The father hooks and strikes the salmon for cooking, then the salmon is enclosed in a basket; the boy's spirit works inside it, and a large man appears by daybreak where the salmon had been.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 17126-17244 confidence: low

While trying to cut off the salmon's head, the mother sees the copper that had been around her son's neck and says it is her little son, captured by the salmon people.

After recognizing the salmon as her son, the mother places feathers around it in a mat and shaman songs are sung for him.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 19257-19382 confidence: high

English prose states that at Slaves’-valley slaves came from the far south; the house owner killed four for guests, the next in rank killed two, ten were killed total, bodies were thrown into the valley, two came to life, and one opened and closed his fingers toward people on the hill.

Two slaves killed and thrown into the valley come to life, and one rises and gestures to people on the hill.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2023-2116 confidence: high

The chief gives a tied-up object like a blanket and explains one side is for sickness, while the other side can kill and is also mentioned in connection with paid curing.

The blanket is described as having one side for sickness and another side that can kill; the man later uses it to restore destroyed bodies and to kill and revive people in another town.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3281-3373 confidence: high

The returned man smells like growth from cottonwood tops, finds sheep skins lying about, instructs the people to dampen, hang, and dry them thoroughly, and has red paint and eagle down placed on them while words are spoken to the skins.

After the skins are properly treated, flesh returns to them, they descend from drying racks, and they march away as sheep.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3375-3464 confidence: high

A spirit tells the shaman that his friend has been killed; the body is laid in the house, red paint is applied, the shaman circles it, and on the third time the dead man sits up.

A dead man’s body is treated with red paint and circled by the shaman; on the third circuit the man sits up.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3609-3705 confidence: medium

A spirit named Gutsǃcaxoˊtǃqā comes with a big knife; a man is struck and considered slain, but the shaman says it will be all right and the man rises with no scar.

A man is struck by the knife-bearing spirit, treated as slain, remains bleeding, and then rises after the shaman’s words and spirit noise with no scar.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 9196-9303 confidence: medium

A young chief’s wife becomes ill; shamans are summoned from various villages, but none can help her, and she dies.

After the wife dies, a red-cedar image made in her likeness is treated as her and gradually becomes alive and humanlike.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 9480-9514 confidence: high

The frozen men and village people stand around the fire; the fire is called Self-burning Fire and is said to have brought them to life.

The passage states that Self-burning Fire brought the frozen men and village people to life.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 9516-9594 confidence: high

The boy meets a very large man with bushes on one side of his face; the man chases him, pulls him from a tree, says he will not hurt him, and asks to be shot between the eyebrows.

The boy shoots the large man as instructed and then sees his mother and the lost village people; the narration says the act brought all the people back.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 9974-10069 confidence: high

The boy asks house to house for his village people's lives; at the town chief's house of the wolf people, the wolf chief gives him the box of lives and tells him to leave it in each house for four days.

The boy receives a box of lives and leaves it in houses until the absent village people come to life.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 4271-4377 confidence: high

A man dies; Raven comes into the house, sees the wife and children weeping, raises the dead man’s blanket with both hands over the body, and brings him back to life.

Raven lifts the dead man’s blanket over the body and brings him back to life.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 4787-4878 confidence: high

Raven instructs the eldest boy to use eagle feathers on mouths and cuts and restore hands; when the boy does this, all the dead people come to life.

Raven gives instructions to replace hands and use eagle feathers on mouths and cuts; after the eldest boy does this, all the dead people come to life.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 4880-4971 confidence: high

Wolverine-man is killed repeatedly but comes to life each time until burned; his bones speak, ask to be pulverized and blown away, say they will remain in the world, and the passage identifies them as the source of mosquitoes and gnats.

Wolverine-man comes to life each time he is killed until he is finally burned.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 5770-5864 confidence: medium

The woman runs toward her father in fox form, is killed, and the parents find her bracelet and necklace on the fox, concluding that something made their daughter turn into a fox.

After the fox body is killed and mourned with mats, eagle's down, fasting, and prayer, the daughter appears again in her proper shape.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6379-6468 confidence: high

The husband breaks the clam's shell, finds the woman's dead body in the water, places eagle feathers on it, restores it to life, and the passage links this to the use of eagle feathers in dances and peacemaking.

The husband finds the woman's dead body, places eagle feathers on it, and restores it to life.
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Tlingit Myths and Texts INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA / SUPPLEMENTARY TO STORY 1 / FOOTNOTES:; lines 1320-1434 confidence: high

The dog goes down the cliff and later returns with a salmon tail; three brothers are smashed when trying to descend, while Kᴀckǃᴀˊʟkǃ reaches the bottom safely by bracing a stick.

Three brothers are smashed in the cliff descent; the eldest assembles their bones, uses red paint and a rattle, and they come to life.
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Tlingit Myths and Texts INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA / SUPPLEMENTARY TO STORY 1 / FOOTNOTES:; lines 1436-1530 confidence: high

Kᴀckǃᴀˊʟkǃ releases his concealed small dog, which tears the big man apart; he then puts red paint on his brothers’ bodies and shakes a rattle over them so they come to life.

Kᴀckǃᴀˊʟkǃ twice restores dismembered or cut-apart brothers by applying red paint and shaking a rattle over their bodies.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12544-12637 confidence: high

While Moon sits at the foot of a large white-pine tree, she hears a noise above, sees shining light, and Tsauda descends from the tree, asks what ails her, and offers to resuscitate her husband.

Tsauda revives the dead prince by sprinkling spring water called water of life, striking his cheeks, and commanding him to return from death.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13502-13609 confidence: high

The shamans dance, put charms on the dead prince, work over him for four days and nights, and he comes back to life; each shaman receives reward.

The prince is restored to life by shamans, and later the shaman prince restores dead persons by returning their souls to their bodies.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13611-13719 confidence: medium

The shaman prince snatches the dead one's soul from the Ghosts, runs out, is pursued over the bridge, and at the cut end his feet enter the river while his body falls on dry land.

The shaman prince crosses to the Ghost town, seizes a soul from the Ghosts, and later repeatedly brings back souls of people dead for two, three, or four days.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13721-13823 confidence: high

The shaman prince arrives wearing things from the Ghost chief's house; a skeleton lies on a mat; companions sit ready to sing; his supernatural power instructs him to sprinkle ashes four times and fan with an eagle tail.

The shaman prince restores a skeleton to flesh with four sprinklings of hot ashes and then brings the princess back to life by fanning her with an eagle tail.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13825-13935 confidence: high

The four companions become shamans, visit and speak with the Ghost chief, receive help recovering souls, and are told that after four days shamans cannot put a soul back into a body.

The four shamans visit Ghost town to recover souls, but the Ghost chief rules that a soul cannot be put back into a body after four days.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13937-14037 confidence: high

The visitor is again in darkness, shakes the line, and is pulled up. On the return trip two men faint, later vomit blood as a sign of supernatural power, become shamans, and heal the sick; one man has not yet obtained power.

After the pit encounter and later supernatural absence, the man declares power to bring the dead back to life and is described as healing and reviving the dead.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14240-14342 confidence: high

The shamans return to the house of the bodies; the new shaman tells them to return the souls, and each shaman puts a young person’s soul into the proper body, causing the young people to awake like sleepers.

The shamans put each recovered soul back into its body; the youths awaken like sleepers, and after four days of work life returns.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14732-14828 confidence: high

Martens have devoured a brother's flesh, leaving bare bones at the foot of a large spruce tree; Mouth At Each End comes ashore from the lake, sees the skeleton, and cries.

Mouth At Each End restores flesh, sinews, skin, and life to his brother after only bones remain.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J / TSIMSHIAN MYTHS; lines 10440-10591 confidence: high

Four canoe travelers see Omen by the funeral pyre and tell the village; the villagers are glad and say that the princess has come back to life, so the chief and his wife go to see.

The nearby villagers and parents interpret Omen’s appearance at the pyre as the dead princess having come back to life, and they take her home as their daughter.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 8842-8939 confidence: medium

A noble family on Queen Charlotte Islands has lost a daughter; the mourning chieftainess finds a large bundle on the beach and tells her husband.

The mourning couple has recently lost a daughter and, after finding the princess in the opened bundle, says she is their daughter who was dead and has come back to life; the chief later gives her the late daughter's name.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 3736-3864 confidence: high

The young Goat puts on his skin and demonstrates leaping with the words "On the thumb" and "On the sand"; he instructs Really Black to wear the Goat's garment, repeat the words, arrange bodies, jump over them four times, and hang the blanket on a tree branch.

Really Black is instructed to arrange bodies and jump over them four times; when he does so, the bodies come back to life.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4289-4398 confidence: high

She cuts him open with her shell fish-knife and removes his heart; "the heart had two eyes and a mouth, and was still living."

Baboudina's heart remains alive after removal and is used to restore killed companions to life.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4289-4398 confidence: high

She carries the heart to the bodies, swings it four times over the last killed companion who arises, then restores all companions and says she killed the chief of the Mosquitoes.

The heart is swung over the last killed companion four times before he arises again.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4620-4726 confidence: high

The young woman tells the young man to cut open Chief Grizzly Bear and take out his heart so she can wave it over the bodies of his nine brothers. He does so; she waves it over the eldest four times, reviving him, and then revives the others.

The young woman has the heart of Chief Grizzly Bear removed and waves it over the bodies of the cut-in-two brothers, who come back to life.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6562-6664 confidence: high

Chief Pestilence has a large tub of hot water brought, places the prince in it, and the water boils of its own accord until the dross is gone and only the prince's bones remain.

The prince and later the companion are reduced to bones in boiling water and restored to life after the bones are reassembled and leapt over.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6877-6983 confidence: high

The prince clubs a good-looking boy; the boy immediately becomes a small spring salmon, which the prince roasts and eats before drinking at a brook and burning all the bones.

The prince burns the bones and the missing eye of the eaten salmon; after the eye is burned, the boy recovers, and the passage states that fresh water after eating fish helps revive them.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6986-7092 confidence: medium

The prince is hungry, clubs a beautiful fat youth who becomes a small spring salmon, roasts and eats him, puts the bones in the fire, then later finds a missed rib and casts it into the fire so the boy is well.

A youth becomes a spring salmon after being struck; after the eaten salmon's bones are put in the fire, a missing rib causes soreness until it too is put into the fire and the boy becomes well.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7289-7372 confidence: high

The prince tells his mother not to keep dried salmon in her box, to throw fresh-salmon bones into the fire after eating, and says the salmon will go home and revive safely.

The prince says that if salmon bones are thrown into the fire after eating, the salmon will go home and revive safely.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7877-7986 confidence: high

Near Chief Peace’s island, the man refuses to return unless Peace Woman comes with him. She looks back, and he sinks to the ocean bottom and dies; she reaches her father’s house weeping.

The young man dies at the bottom of the ocean, and Chief Peace retrieves his separate body members with a bag net before restoration.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7877-7986 confidence: high

Chief Peace lowers the net, retrieves the son-in-law’s backbone, head, arms, hands, legs, and feet, arranges the members on a wide plank, leaps over the body four times, and the prince rises.

Chief Peace puts the recovered body parts in order on a plank, leaps over the body four times, and the prince arises.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 8179-8265 confidence: high

The woman is by her brothers' bodies. The supernatural being tells her to lay them out and jumps over each brother four times; each brother rises.

A supernatural being jumps over each of the four dead brothers four times, after which each brother rises alive.
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Tsimshian Mythology Tsimshian Mythology; lines 1837-1941 confidence: high

TxamsEm has no arrows left, cuts his own belly with his knife, removes part of his intestines, winds them around his walking-staff, returns home, and his children unwrap and cook them on the fire.

TxamsEm falls back when his intestines are scorched, is called a dead body when Chief Grouse throws him down the mountain, and later comes back to life.
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Tsimshian Mythology Tsimshian Mythology; lines 1943-2027 confidence: low

TxamsEm tells Chief Wolf that a man with a wife and two children took him hunting, struck him after a rivalry over game, cut open his belly, removed his intestines, threw him down a cliff, and that he later revived and came to Chief Wolf before dying.

Within TxamsEm's own account, he says his belly was cut, his intestines removed, he was thrown down a steep cliff, and he later revived.
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Tsimshian Mythology Tsimshian Mythology; lines 3391-3473 confidence: high

A chief's daughter is the only one left after the people are taken up by the plume, fall from it, die, and form a pile; while she weeps, mucus from her nose becomes a baby boy.

The same plume that carries people upward and is associated with death later revives the brothers and then restores the bones of the dead multitude.
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Tsimshian Mythology Tsimshian Mythology; lines 3391-3473 confidence: high

The children gather and assemble the bones, mixing heads, bodies, and legs from different people; the passage explains some human traits, including beardless men, whiskered women, and limping, by these mismatches.

The bones are gathered and, through four waves of the plume, assemble, receive flesh and sinews, are covered with skin, and receive breath.
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Tsimshian Mythology Tsimshian Mythology; lines 3391-3473 confidence: high

Nalq/Naki waves the plume over the bones four times: the bones shake and join, flesh and sinews appear, skin covers them, and air from the four winds brings breath so the multitude stands alive.

On the fourth wave, Nalq/Naki calls for air from the four winds to breathe on the bodies, and breath returns to them.
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Tsimshian Mythology Tsimshian Mythology; lines 3475-3569 confidence: high

The brothers meet a raccoon holding a little piece of wood; Little Feather kills it and throws it away from the trail.

Little Feather kills the raccoon, the old woman identifies the missing granddaughter through the incident, and Little Feather later revives the raccoon by waving the beautiful plume over the body.
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Tsimshian Mythology Tsimshian Mythology; lines 3571-3666 confidence: high

The brothers find many killed bodies and bones in a house, arrange them near the lake, and Nalq waves the beautiful plume over them four times so they return to life; the revived people report dying in the kindly woman's house, and the brothers identify the Frog as her supernatural power.

Nalq restores murdered people by waving the beautiful plume four times, and Little Feather later restores his crushed brothers with the plume.
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Tsimshian Mythology Tsimshian Mythology; lines 63-164 confidence: medium

Before daylight the chieftainess sees a shining youth lying where the son's body had been; the chief asks if he is the beloved son, and the youth answers that he is.

A shining youth appears where the dead son's body had been, identifies himself as the son, and is accepted as the prince living again; however, the chief later sees the original corpse still present.
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Tsimshian Mythology Tsimshian Mythology; lines 851-936 confidence: medium

TxamsEm climbs the very tall tree, throws himself down, shouts as instructed, strikes the ground, is seen dead by the children, is laughed at and left, then later opens his eyes and lies sick with pain throughout his body.

After jumping from the tree, TxamsEm is seen as dead by the children, but after a little while he opens his eyes and remains alive though injured.
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Tsimshian Texts Tsimshian Texts; lines 2330-2419 confidence: high

Four intimate friends watch a body, sing with hatons, and the body comes to life again with bones covered by flesh.

The watched body comes to life again and the bones are covered with flesh after singing and spoken song.
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Tsimshian Texts Tsimshian Texts; lines 2770-2865 confidence: high

During a Haida attack at Observatory Inlet, TsEgu'ksk" and his companions are killed and heads are cut off as trophies; TsEgu'ksk"’s head rolls from the canoe, swims back to the body, rejoins the trunk, and he rises hale and well.

TsEgu'ksk" revives when his severed head swims back and rejoins his trunk; another episode states he is alive and well four days after his stomach is sewn.
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Tsimshian Texts Tsimshian Texts; lines 2867-2957 confidence: high

A feather snaps, the boys fall down, the eldest keeps the feather and is named Rotten-feathers; bones fall from heaven, and he moves the feather over them four times so they become living people.

Rotten-feathers moves the feather over bones four times and they become living people again.
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Tsimshian Texts Tsimshian Texts; lines 2959-3050 confidence: high

Feathers return and lift the new children despite transformations into trees, mountains, and mucus; the knife girl cuts off the feather, the boys fall, and earlier fallen bones are revived; the eldest is called Rotten-feathers.

Bones of people previously taken up by feathers fall down and are revived.
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hindu

Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2706-2846 confidence: high

Yama answers that Savitri shall have her object and that her lord shall live again, become a father, and that their children shall reign.

Yama says Satyavan shall live again; Savitri returns to the lifeless body, places his head in her lap, and Satyavan awakens as if returned from distant regions.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2712-2852 confidence: high

Savitri keeps following; Yama asks her wish; she asks that the royal line continue through Satyavan's and Savitri's sons; Yama grants that Satyavan shall live again and their children shall reign.

Yama grants that Satyavan shall live again; Savitri returns to the lifeless body, and Satyavan awakens as from distant regions.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2712-2852 confidence: high

Savitri says she is not weary, follows her husband in death or life, and cites sacred teaching that Eternal Law does not divide loving husband and faithful wife.

Savitri follows her dead husband and Yama; Yama grants that Satyavan will live again, and Savitri returns to his body as he awakens.
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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: medium

The Gods are asked to raise and restore to life a man brought low by sin; winds are asked to give energy and blow away disease; balms and strength are brought, and Gods, Maruts, and all things are asked to deliver him from disease.

The Visvedevas hymn asks the Gods to raise and restore a man to life, invokes winds to blow disease away, and attributes healing power and balm to the Waters.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 27087-27243 confidence: low

Indra, Lord of Bay Steeds, brings the unwedded damsel's son from an ant-hill where ants were eating him; the blind sees, grasps a serpent, rises, breaks a jar, and his joints unite again.

The son of the unwedded damsel is taken from an ant-hill where ants were eating him; the episode includes restored sight, rising, and rejoined joints.
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The Hymns of the Rigveda, Complete 2 Volumes HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183; lines 10355-10533 confidence: medium

The Asvins are said to have restored Vandana like an aged car and to have brought a sage from earth to life.

The Asvins restore Vandana, bring a sage to life, and aid the distant mourner Bhujyu; the translator's note groups such episodes as Asvins deliverance legends.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447; lines 71620-71794 confidence: medium

“The old hath waked the young Moon… Behold the Gods’ high wisdom… he who died yesterday to-day is living.”

In the Moon passage, the text says that one who died yesterday is living today.
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The Hymns of the Rigveda, Complete 2 Volumes YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED; lines 71981-72160 confidence: medium

Asuniti is asked to keep the soul within, lengthen days, and restore sight, breath, and enjoyment; Earth, Heaven, mid-air, Soma, and Pushan are asked to restore vital spirit, body, and path.

Asuniti, Earth, Heaven, mid-air, Soma, and Pushan are invoked to keep or restore soul, breath, sight, vital spirit, body, and path.
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The Hymns of the Rigveda, Complete 2 Volumes YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED; lines 72162-72296 confidence: medium

Subandhu is said to seem in a trance and apparently dead; his brothers are said to supplicate Agni to restore him to life, with an alternative mourning interpretation noted.

Subandhu is apparently dead or entranced; his spirit is said to be brought from Yama for life, not death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCIX / SECTION CCCX / SECTION CCCXI / SECTION CCCXII; lines 57226-57300 confidence: medium

The Pandavas rise; hunger and thirst leave them. Yudhishthira asks the tank-standing being what god he is and notes that his brothers' senses are refreshed as if from slumber.

The Pandavas rise refreshed, Yudhishthira compares their state to awakening from slumber, and the narrator calls the story one of the revival of the Pandavas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCVIII / SECTION CCCIX / SECTION CCCX / SECTION CCCXI; lines 57142-57223 confidence: high

The Yaksha says Yudhishthira has answered truly and tells him to choose one brother to get up with life.

The Yaksha promises that Yudhishthira’s dead brothers may revive, first offering one brother and then granting life to all after Yudhishthira’s ethical choice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXLII / SECTION CCLXLIII / SECTION CCLXLIV / SECTION CCLXLV; lines 55653-55724 confidence: high

Savitri says the earlier boon cannot be accomplished without union with her husband, says she cannot live without him, and asks that Satyavan be restored to life.

Savitri argues that Yama's boon of sons cannot be fulfilled without her husband, asks that Satyavan be restored to life, and Yama frees him; Satyavan then regains consciousness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXLIII / SECTION CCLXLIV / SECTION CCLXLV / SECTION CCLXLVI; lines 55865-55920 confidence: medium

Savitri says Narada predicted her husband's death for that day; after Satyavan slept, Yama appeared with messengers, tied him, and began taking him toward the region of the Pitris.

Savitri reports that Yama began taking Satyavan away on the day predicted for his death, and that through her praise and boons Satyavan obtained a life of four hundred years.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXXVI / SECTION CCLXXXVII / SECTION CCLXXXVIII / SECTION CCLXXXIX; lines 55097-55172 confidence: high

Brahma and the celestials ask what boons Rama desires; Rama requests firm virtue, invincibility, and restoration to life for slain monkeys; after Brahma agrees, the monkeys rise from the battlefield restored to life.

Rama asks that the monkeys slain by Rakshasas be restored to life, and after Brahma's assent they rise from the battlefield.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXLI / SECTION CCXLII / SECTION CCXLIII / SECTION CCXLIV; lines 51405-51473 confidence: high

The lord of the celestials comes to the spot and revives Gandharvas slain in the encounter with the Kurus by sprinkling celestial Amrita over them.

The lord of the celestials revives slain Gandharvas by sprinkling celestial Amrita over them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXVIII / SECTION CCXIX / SECTION CCXX / SECTION CCXXI; lines 49456-49524 confidence: high

After refusing to continue carrying oblations, the fire becomes insensible, gives up the ghost, leaves his material body, enters the earth, and produces substances from his bodily parts.

The fire gives up his body and is later described as destroyed and called back to life by Atharvan.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLIV / SECTION CLXLV / SECTION CLXLVI / SECTION CLXLVII; lines 47228-47264 confidence: high

A Brahmana comes to Sivi for food and orders that Sivi's son Vrihadgarbha be killed and cooked for his food.

Vrihadgarbha is killed and cooked, but afterward Sivi sees him standing alive in divine-like, ornamented, fragrant form.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLIX / SECTION CC / SECTION CCI / SECTION CCII; lines 19131-19213 confidence: high

They had heard Kunti and her sons were burnt in the house of lac; therefore they regarded the Pandavas as "persons who had come back from the region of the dead" and recalled Purochana's scheme.

The passage explicitly says the monarchs had heard that Kunti and the Pandavas died in the house of lac and now regarded the Pandavas as persons who had come back from the region of the dead.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII / SECTION CLXXXIII; lines 45546-45598 confidence: high

After returning to the spot where the dead Rishi had been left, they do not find the body and return ashamed and confused, as in a dream.

The body disappears, Tarkshya presents the Brahmana as his son, and the princes ask how the dead has come to life again.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXIII / SECTION CXIV / SECTION CXV / SECTION CXVI; lines 39764-39837 confidence: high

Jamadagni says, “Kill this wicked mother of thine”; Rama “took up an axe and therewith severed his mother's head.”

Rama kills Renuka at Jamadagni’s command and then asks that she be restored to life; Jamadagni grants the request.
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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

The celestials are pleased with Arvavasu, make him chief priest, dismiss Paravasu, and bestow boons; requested boons include restoring Raivya, absolving Paravasu, removing Raivya's memory of being slain, restoring Bharadwaja and Yavakri, and making the solar revelation famous.

The divine boon requests include restoration of Raivya, Bharadwaja, and Yavakri, and the passage says all these persons regained life.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 8197-8276 confidence: high

Sukra revives slain Danavas through his knowledge; Vrihaspati cannot revive slain celestials because he does not know Sanjivani, causing distress among the gods.

Sukra revives Danavas slain in battle by means of his knowledge, while Vrihaspati cannot revive slain celestials because he lacks Sanjivani.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 8278-8360 confidence: high

Sukra uses the science of reviving the dead to summon Kacha, who appears after tearing through the bodies of the wolves that had devoured him.

Kacha is killed repeatedly and restored or summoned by Sukra's science of reviving the dead.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 8362-8400 confidence: high

Kacha receives science from his preceptor, opens the stomach, comes out with a moon simile, sees the remains of the preceptor, and revives him by the learned science.

Kacha revives his preceptor with the science he has learned, and Usanas later names it the valuable knowledge of reviving the dead.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 2636-2701 confidence: high

Ruru asks what the gods have ordained; the celestial messenger tells him to resign half his life to his bride, and Ruru willingly offers a moiety of his life for Pramadvara.

Pramadvara is dead; the heavenly messenger requires Ruru to give half of his own life, and she rises endowed with that moiety while Ruru's own life is curtailed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 10023-10106 confidence: high

Abhimanyu is called the family’s perpetuator; he marries Uttara, who bears a dead six-month child; at Vasudeva’s command Kunti takes the child, Vasudeva revives the premature child burned by Aswatthaman’s weapon-fire, gives him strength, and names him Parikshit because he is born in an extinct race.

Uttara bears a dead child; Vasudeva revives him, endows him with strength, and names him Parikshit because he is born in an extinct race.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 4733-4820 confidence: high

Takshaka tells Kasyapa to revive a tree bitten by him; the serpent bites the banian tree and it 'blazed up all around.'

The tree is reduced to ashes by Takshaka's poison, then Kasyapa restores it step by step to full growth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 5238-5323 confidence: high

Takshaka bites a banyan tree, which becomes ashes; Kasyapa then revives the banyan.

Takshaka reduces a banyan tree to ashes with poison, and Kasyapa revives it immediately afterward.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 5325-5358 confidence: high

The ministers report that a person climbed a dry-branched tree for sacrificial fuel, was unseen by the snake and the Brahmana, was reduced to ashes with the tree, and was revived with the tree by the Brahmana's power.

A man and the tree with which he is burned are both restored by the Brahmana's power.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 5325-5358 confidence: medium

Janamejaya says Kasyapa would have revived his father if he had arrived, but Takshaka made Kasyapa return and gave wealth to the Brahmana so that he would not revive the king; Janamejaya says he must avenge himself to please himself, Rishi Utanka, and the ministers.

Janamejaya says Kasyapa could have revived his father but Takshaka gave wealth to the Brahmana so he would not revive the king.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1607-1692 confidence: high

Aswamedhika Parva is summarized as including Samvarta and Marutta, golden treasuries, Parikshit’s birth and revival by Krishna after Aswatthaman’s weapon, Arjuna’s battles while following the sacrificial horse, Vabhruvahana, and the mongoose during the horse-sacrifice.

Parikshit is born and revived by Krishna after being burnt by Aswatthaman’s celestial weapon.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 43905-43978 confidence: high

Narada says he will give Srinjaya his son again, the son who was slain by robbers, by taking him out of terrible hell.

Narada promises to restore Srinjaya's slain son from terrible hell, and the son appears again to his father.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCVI / SECTION XCVII / SECTION XCVIII / SECTION XCIX; lines 15067-15117 confidence: high

Aquatic creatures of many forms subsist on moon rays; some die by day from sun rays and revive at night when the Moon touches them with Amrita-bearing rays described as arms.

Certain creatures die during the day from the sun’s rays and revive at night when the Moon touches them with Amrita-bearing rays.
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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: high

The note summarizes a Ramayana allusion: a Brahmana father reports his son’s premature death to Rama; Rama finds Samvuka, a Sudra, doing ascetic penances in a deep forest, beheads him, and the Brahmana boy revives when righteousness is upheld.

The Brahmana boy is prematurely dead and revives after Rama punishes Samvuka and righteousness is upheld.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CL / SECTION CLI / SECTION CLII / SECTION CLIII; lines 39425-39497 confidence: low

Yudhishthira asks whether Bhishma has seen or heard of a mortal restored to life after death; Bhishma introduces an old story of a discourse between a vulture and a jackal in the forest of Naimisha.

The frame question asks whether a mortal has been restored after death, and the jackal says the dead child may come back to life.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CL / SECTION CLI / SECTION CLII / SECTION CLIII; lines 39580-39655 confidence: high

The jackal cites the restoration of a dead Brahmana child after Rama upheld righteousness by slaying Samvuka, and the revival of royal sage Sweta's dead son; it suggests a sage or deity may also show compassion here.

The jackal cites dead children restored to life and suggests a sage or deity might revive the mourned child; the vulture also allows that a divine boon could restore him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CL / SECTION CLI / SECTION CLII / SECTION CLIII; lines 39657-39726 confidence: high

The grieving kinsmen prostrate before the deity and say that, bereft of their only child, they are at the point of death; they ask him to grant them life by restoring their son.

The kinsmen ask Sankara to restore the child, and Sankara grants the dead child a hundred years of life; the kinsmen later return home with the restored child.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXX / SECTION CLXXI / SECTION CLXXII / SECTION CLXXIII; lines 41427-41488 confidence: high

Surabhi appears in the sky above the pyre; milk-froth from her mouth falls on Rajadharman's pyre, and the prince of cranes revives and approaches Virupaksha.

Rajadharman revives after Surabhi's milk-froth falls on the pyre and Indra explains the effect as nectar; Gautama is restored when Vasava sprinkles nectar over him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI; lines 42680-42723 confidence: medium

Bharadwaja asks how a person eaten by birds, broken by a fall from a mountain summit, or consumed by fire can regain life; he contrasts a cut tree root with sprouting seeds and says the dead perish while seeds arise from seeds.

Bharadwaja asks how a person destroyed by birds, mountain fall, or fire could regain life, and asks where the person is who dies and comes back to a new existence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 26912-26995 confidence: medium

Srinjaya says he is not satiated with Narada's words and asks Narada's grace so that his dead son may be revived and rejoin him in life.

Srinjaya asks Narada to revive his dead son and allow the son to mingle with him again in life.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 26997-27009 confidence: medium

Narada says he will give back the son named Suvarnashthivin, whom Parvata gave and who had been bereft of life; he describes the child as golden in splendour and says the child shall have a thousand years.

The passage states that Suvarnashthivin had been bereft of life and that Narada would give him back.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 27104-27186 confidence: high

Srinjaya dwells in a forest; his five-year-old son plays with his nurse on the shore of the Bhagirathi, is attacked by a powerful tiger, falls lifeless, and the tiger vanishes through Indra's delusion.

The child is killed by the tiger, found lifeless by his father, and later brought back to life by Narada with Indra's permission.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9 / BOOK 10; lines 22070-22169 confidence: high

Krishna says the weapon's fall will not be fruitless: the foetus will die, but live again. He denounces Drona's son as a slayer of children and curses him to wander the earth alone for 3,000 years, diseased and dwelling in forests and dreary moors.

Krishna says the foetus will die but live again, and later identifies the child as Parikshit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 3358-3441 confidence: high

Hari, son of Tarakaksha, performs severe penance and receives a boon for a lake in his city that revives those slain by weapons with redoubled strength, restoring them in the same form and guise.

Those slain by weapons are restored to life from Hari's lake in the same form and with redoubled strength.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLII / SECTION CLIII / SECTION CLIV / SECTION CLV; lines 22542-22615 confidence: high

The mountain-sized Khalin Danavas seek to slay the emaciated gods; slain or disabled Danavas revive in Manasa lake by the Grandsire's boon, take mountain summits, maces, and trees, swell the waters, attack ten thousand gods, and afflict Vasava, who seeks Vasishtha.

The disabled or slain Khalins are plunged into Manasa lake and immediately return to vigor and life because of the Grandsire's boon.
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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 21852-21935 confidence: high

The praised figure is the receptacle and abode of the five primal elements, gulps down all creatures at universal dissolution, revives the dead as in the case of Parikshit and others, is the initial syllable Om, and ordained righteous acts.

The passage states that the praised figure revives the dead, citing Parikshit and others as examples.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION II / SECTION III / SECTION IV / SECTION V; lines 731-806 confidence: high

A fowler hunting antelopes shoots a poisoned arrow that misses and pierces a mighty forest-tree, which withers and sheds leaves and fruits.

The tree is described as withered, dead, and useless, then is sprinkled with nectar by Indra and becomes replenished.
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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 1592-1659 confidence: high

Indra, pleased by Bhangaswana's prostration, offers a boon and asks which sons should revive: those begotten in the male state or those borne in the female state; Bhangaswana chooses the latter.

Indra grants that all of Bhangaswana's children shall come back to life.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 31952-32019 confidence: medium

Parikshit, afflicted by Aswatthaman's Brahma weapon, comes out of the womb and lies still and motionless without life; citizens' initial shout of joy ceases when his death is known.

The newborn Parikshit is lifeless, and Kunti asks Krishna to revive him while citing his vow to revive the child if born dead.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 32022-32065 confidence: high

Subhadra says Arjuna's grandson has been born feeble and dead; she also describes a blade of grass empowered as a weapon by Drona's son, which fell upon Uttara, Vijaya, and herself.

The child is born dead, and Subhadra asks Krishna to fulfill his vow to revive the son of Abhimanyu.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXV / SECTION LXVI / SECTION LXVII / SECTION LXVIII; lines 32068-32124 confidence: medium

Virata's daughter laments and asks Krishna: "Do thou revive this child of mine that has been consumed by the weapon of Drona's son."

The grieving mother directly asks Krishna to revive her child, who has been consumed or slain by a weapon.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXVI / SECTION LXVII / SECTION LXVIII / SECTION LXIX; lines 32127-32180 confidence: high

Vasudeva promises to give the child life and declares before all creatures that by his truthfulness, battle conduct, righteousness, regard for Brahmanas, friendship with Vijaya, and righteous slaying of Kansa and Kesi, the dead or born-dead child should revive.

The passage explicitly presents Abhimanyu’s son as dead or born dead and then says that after Vasudeva’s words the child becomes animate and moves.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXVII / SECTION LXVIII / SECTION LXIX / SECTION LXX; lines 32183-32230 confidence: high

“When the Brahma-weapon was withdrawn by Krishna... the laying-in room was illumined... All the Rakshasas... were forced to leave the room and many of them met with destruction.”

After Krishna withdraws the Brahma-weapon, the child regains life-breaths and begins to move.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 10773-10856 confidence: high

Nachiketa finds the articles washed away by the current; Uddalaki, hungry, thirsty, and fatigued, curses him to meet Yama that day, and Nachiketa falls deprived of life.

Nachiketa is cursed to meet Yama, falls deprived of life, later revives, and reports his experience in Yama's realm.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 32903-32950 confidence: high

Chitrangada tells Ulupi that their husband was slain in battle through Ulupi by Chitrangada's young son; she asks whether Ulupi is a devoted wife, asks Ulupi to forgive Dhananjaya if he offended her, and asks her to revive the hero.

Chitrangada asks Ulupi to revive Dhananjaya and calls for Vijaya/Gudakesa to come back to life.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 32952-32998 confidence: medium

Vaisampayana continues: the cheerless queen sits with her husband's feet in her lap, sighing and wishing restoration of her son to life; Vabhruvahana regains consciousness and sees his mother on the battlefield.

The queen wishes for restoration to life, and Vabhruvahana vows self-starvation if his father does not rise up.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 33000-33042 confidence: high

The king of Manipura, with his mother, sits down in grief to starve; Ulupi thinks of “the gem that has the virtue of reviving a dead man,” and the gem, “the great refuge of the snakes,” arrives.

The gem is said to revive the dead; after it is placed on the fallen father’s breast, Jishnu becomes revived and rises.
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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 4306-4393 confidence: medium

Galava studies with Viswamitra, hears his widowed mother's lament, worships Maheswara, receives a promise that he and both parents will be freed from death, and returns home to see his father after daily sacrifice with Homa-fuel, Kusa grass, and fallen fruits.

Galava's mother is described as widowed, Maheswara promises that Galava, his mother, and his father will be freed from death, and Galava then sees his father at home.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIX / SECTION XXX / SECTION XXXI / SECTION XXXII; lines 37507-37553 confidence: medium

Vyasa, "bathing in the sacred waters of the Bhagirathi, summoned all the deceased warriors," including those from both Pandava and Kaurava sides and kings from diverse realms.

Deceased warriors arise from sacred waters in resplendent bodies and are seen by the living assembly.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 37449-37504 confidence: medium

Vyasa says Gandhari will behold her sons and kin that night "like men risen from sleep"; Kunti will behold Karna, the woman of Yadu's race Abhimanyu, and Draupadi her five sons, sires, and brothers.

Vyasa says the bereaved will behold dead relatives that night and compares the dead to men risen from sleep.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXI / SECTION XXXII / SECTION XXXIII / SECTION XXXIV; lines 37633-37691 confidence: medium

Sauti says Janamejaya was pleased by the story of his forefathers’ reappearance and departure, and Janamejaya asks how persons with destroyed bodies can reappear in those same forms.

Janamejaya explicitly asks how persons whose bodies have been destroyed can reappear in those very forms after hearing of the reappearance and departure of his forefathers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38830-38907 confidence: high

Vasudeva describes Krishna as Govinda, Vishnu, and Lord of the universe, says he did not interfere because he would not falsify Gandhari’s and the Rishis’ words, and recalls a slain grandson revived through Krishna’s energy.

Vasudeva recalls that Arjuna’s grandson, slain by Ashvatthama, was revived through Krishna’s energy.
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The Markandeya Purana CAKTO CXXI. / CABTO CXXXI, / CANTO CXXXi. / CONTEST BETWEEN AVIKSHIT AND MABUTTA. 663; lines 36421-36594 confidence: high

The rishis say the terrified Nagas promise to bring to life again the brahmans bitten by wicked Nagas and urge both kings to end combat.

The rishis state that the Nagas will bring bitten brahmans to life again, and the narrative says the Nagas restore the brahmans by divine herbs and drawing out poison.
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The Markandeya Purana CAKTO XXIV. / Canto XXIV. / CAKTO XSIT. / Canto XXV.; lines 7690-7728 confidence: medium

Jada speaks; the protagonist reaches his city and tells his parents how he had regained his slender-limbed one who had died.

The protagonist reports that he regained his wife who had died, and the following lines present her alive and acting among his family.
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The Markandeya Purana CANTO TUX. / CANTO VIII. / CANTO Till. / CANTO VIII.; lines 3050-3210 confidence: medium

Indra tells Hariś-candra to ascend with wife and son to the third heaven won by his deeds; at the funeral pile he pours nectar and flowers with heavenly drums, and the son rises restored.

Indra pours nectar at the funeral pile, after which the king’s son rises youthful, healthy, and placid.
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The Markandeya Purana CANTO XV. / Hirita ; see note ** p. 28. / CANTO XV. / Canto XYI.; lines 5019-5041 confidence: high

At Anasuya’s exhortation the wife relents; the sun rises; the brahman dies and is restored to life by Anasuya.

The brahman dies after sunrise and is restored to life by Anasuya.
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The Markandeya Purana CANTO XX nr. / CANTO XXIII. / CANTO XXIil. / CANTO xxin.; lines 7218-7378 confidence: high

Asvatam and his brother ask Siva that Madalasa, the deceased wife of Kuvalayasva, become the Naga's daughter in his house with her former age, memory, beauty, and form.

Madalasa is identified as deceased and is later produced again in the same form as when she died, retaining the requested continuity of age, form, beauty, and memory.
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The Markandeya Purana Canto XXII. / CANTO xxir. / CAJTTO XXII. / Canto XXIII.; lines 6874-6904 confidence: medium

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

The canto synopsis states that Śiva grants Madālasā to Asvatara as his daughter, restored to life as before.
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The Markandeya Purana CANTO xxin. / CAKTO XXIV. / Canto XXIV. / CAKTO XSIT.; lines 7557-7687 confidence: high

The sons report that the prince's beloved wife Madalasa, daughter of the Gandharva king, forsook life after a cruel Danava deceived her into thinking the prince was slain; the prince vowed no other wife and longs to see her.

Madalasa is reported to have forsaken life, and Asvatara later tells of her recovery from death before the prince takes her back to his city.
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The Markandeya Purana Canto XYI. / CANTO X?I. / CANTO xvr. / CANTO XVT,; lines 5267-5433 confidence: high

Mandavya cursed the husband, saying, "at sunrise thou shalt meet thy doom!"

The husband is cursed to die at sunrise, dies when the sun rises, and is then restored to life, youth, and health by Anasuya's declaration.
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The Markandeya Purana M CANTO VIL / CANTO VIT. / CANTO / Canto VIII.; lines 2055-2162 confidence: high

Synopsis: Visvamitra demands more fees; Haris-c'andra sells wife, son, and self; serves at a burning-ground; sees future transmigrations; his son is bitten by a snake and restored by the gods; Dharma reveals the candala impersonation; Indra calls him to Svarga, and he ascends with queen and people.

The canto synopsis says the son is bitten by a snake, brought as a corpse to the burning-ground, and restored to life when the gods interpose.
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The Ramayan of Valmiki Canto CII. Lakshman Healed. / Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle.; lines 55400-55568 confidence: medium

Ráma’s arrows sever Rávaṇ’s heads; whenever one falls, another grows, and even after a hundred fall Rávaṇ shows no sign of weakening.

Each time Ráma cuts off Rávaṇ’s head, another grows; a hundred heads fall without sign of death.
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The Ramayan of Valmiki Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha.; lines 56234-56393 confidence: high

Ráma asks Indra to restore the dead Vánars, whose blood was shed for him, recalling them from Yáma’s hall to life and strength.

Ráma asks Indra to restore the slain Vánars from Yáma’s hall; Indra grants the boon, and the Vánars rise from death with strength and wounds healed.
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The Ramayan of Valmiki Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha.; lines 56234-56393 confidence: high

Ráma asks Indra to restore the dead Vánars, his friends whose blood was shed for him, recalling them from Yáma’s hall to life and strength.

At Ráma’s request, Indra restores the slain Vánar warriors from Yáma’s domain to life, strength, and healed bodies.
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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: high

Śarabhanga prepares the fire, makes oil offerings, lays his body in it, is consumed, emerges transformed as a radiant youth, ascends beyond the homes of saints and gods, reaches Brahmá’s sphere, and is welcomed by Brahmá.

Śarabhanga lays his body in the fire, the body is consumed, and he emerges transformed in youthful radiant form before ascending.
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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: medium

Susheṇ tells Rama that Lakshman is not dead and instructs Hanuman to fetch life-, health-, and strength-giving herbs from Mahodaya peak.

A healer prescribes herbs from a named peak; Hanuman brings the mountain, and Lakshman rises restored by the herb’s scent.
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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: medium

Ráma gazes on Lakshmaṇ, calls him dead, laments his own lost strength, says his bow has fallen, and wishes he could die beside his brother.

Ráma treats Lakshmaṇ as dead, but Susheṇ says he is not dead; the herb’s scent heals and strengthens him so that he rises.
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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.

Shatananda asks whether Rama's presence ended Ahalya's trial, and Visvamitra confirms that she and Gautam were reconciled after her freeing from taint.
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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

Garuḍ touches the brothers' faces with his wing, allays pain, closes wounds, restores their golden skin, memory, mental power, spirit, zeal, and strength, and they stand firm.

Garuḍ's wing-touch relieves pain, closes wounds, restores brightness, memory, powers of mind, spirit, zeal, and strength to the fallen brothers.
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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 a battle of gods and fiends in which Vṛihaspati cured wounded heavenly warriors with herbs and spells and restored life, sense, and vigour.

Susheṇ describes herbs near the Milky Ocean and mountain heights that heal wounds and bestow life, sense, and vigour, and proposes that swift Vánars fetch them.
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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

Four plants on the mountain crest are described as having powers to draw out shafts, restore the breath of life to the slain, heal wounds, and restore the cheeks’ former hue.

The herbs are explicitly said to restore breath to the slain, and their scent causes Rama’s sons to live again and the dead and dying Vanars to rise healed.
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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 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.

The passage describes herbs that restore breath to the slain and later describes wounded or dead allies living again and rising healed.
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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

After showing the grove, Savari asks Rama to let her cast away her mortal shell and dwell with the saints she had served.

Savari asks to cast away her mortal shell, enters the flame, and appears in heavenly garments before attaining a blessed sphere.
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The Ramayan of Valmiki Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 52120-52240 confidence: medium

Rāma and Lakṣmaṇa lie still and bloody as if dead; Rāvaṇ’s son goes to Lankā proud of his deed; Sugrīva sees the fallen princes and reacts with tears and anger.

The brothers appear dead, but Vibhishaṇ says it is not death, that magic binds them, and that the trance-bound pair will revive.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 993-1155 confidence: high

Gods and heavenly saints honor Ráma; by Heaven’s grace he raises slain chieftains to life and flies through the clouds in a magic chariot to Nandigráma.

By grace of Heaven, Ráma raises to life the chieftains who were slain in mortal strife.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 993-1155 confidence: high

Gods and heavenly saints honour Ráma; he is approved by the Gods, revives slain chieftains, and flies in a magic chariot to Nandigráma.

Ráma raises to life the chieftains slain in mortal strife by grace of Heaven.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65549-65703 confidence: high

Vedavati, daughter of King Kusadhwaja, becomes an ascetic; after Ravan insults her, she enters fire and is later born again as Sita to destroy him.

Vedavati destroys herself by entering fire and is born again as Sita to cause Ravan’s destruction.
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The Rámáyan of Válmíki, translated into English verse Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha.; lines 56232-56391 confidence: high

Indra offers Ráma a boon; Ráma requests that the dead Vánars who shed blood for him be restored from Yáma’s hall, and asks for fruits of every season and streams of pure water.

Indra offers a boon; Ráma asks for the dead Vánars to be recalled from Yáma’s hall; Indra grants restoration of life, strength, and healed bodies.
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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: medium

Rama gazes at Lakshman, laments him as dead, drops his bow, wishes to die beside him, and recalls Lakshman’s companionship, care, guidance, and comfort.

Lakshman is mourned as dead, Sushena says he is not dead, and the scent of a sovereign herb restores him to strength so that he rises.
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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

Between Kailása and Rishabh stands a mountain with rare radiant herbs; four plants draw out shafts, restore breath to the slain, heal wounds, and restore color.

The four herbs include one that restores breath to the slain, and their scent later causes Raghu’s sons to live again and dead or dying Vánars to rise healed.
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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

The princely pair hear Kabandha's request, enter a mountain cave, tend a fire, and Lakshmaṇ lights logs whose flames consume Kabandha's corpse.

Kabandha's corpse is consumed by fire, after which he rises from the pyre in pure garments and celestial adornment.
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The Rámáyan of Válmíki, translated into English verse CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 991-1153 confidence: high

By Heaven’s grace Ráma raises slain chieftains, flies in a magic chariot to Nandigráma, meets his brothers, loosens his votive coil, reaches Ayodhyá, and reigns.

Ráma raises to life the chieftains who were slain in mortal strife.
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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: medium

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 calls these fruits the prizes of regeneration and exhorts the addressee to die to self and rise again to God.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. 1, 166, 12. 257 / NOTES, I, 166, 12. 259 / NOTES. 1, 166, 12. 263 / NOTES: 1, 166,12. 265; lines 20352-20477 confidence: low

“Ushas, who wakes every dead (or one who is as if dead).”

Ushas is translated as waking every dead person, with an alternate gloss of one who is as if dead.
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greek

Hesiod, the Homeric Hymns, and Homerica THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7708-7815 confidence: high

Artemis snatches Iphigeneia away, transports her to the Tauri, makes her immortal, and places a stag on the altar in her place.

Artemis removes Iphigeneia, makes her immortal, and places a stag on the altar instead of the girl.
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Hesiod, the Homeric Hymns, and Homerica THE THEBAID / THE EPIGONI / THE CYPRIA / THE AETHIOPIS; lines 7926-7961 confidence: medium

In battle Antilochus is slain by Memnon and Memnon by Achilles; Eos obtains immortality from Zeus for Memnon; Achilles routs the Trojans and is killed by Paris and Apollo.

After Memnon is slain by Achilles, Eos obtains immortality from Zeus and bestows it upon her son.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 27425-27723 confidence: high

Reanimation includes corpses left unburied and dead bodies reanimated by the soul; resuscitation includes dead persons and Church views of such cases.

Entries list reanimation of unburied corpses, dead bodies reanimated by the soul, resuscitation, and Church views of dead persons.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 27725-27986 confidence: medium

Vrykolakes are indexed with vampires, revenants, corporeal nature, causes, treatments, stories, sexual commerce, lineage, Slavonic influence, Hellenic element, close resemblance of ancient revenants, and resuscitation by the Devil.

The vrykolakes entries list corporeal nature, vampires, revenants, vampirism, and resuscitation by the Devil.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CREMATION AND INHUMATION. / FOOTNOTES: / CHAPTER VI. / THE BENEFIT OF DISSOLUTION.; lines 22597-22675 confidence: medium

The author argues that bodily enjoyments in future bliss presuppose the continuance of some kind of bodily existence rather than annihilation of the body with soul alone surviving.

The passage argues that bodily afterlife joys presuppose the continuation of some bodily existence and concludes that future bliss involves survival of both body and soul.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CREMATION AND INHUMATION. / FOOTNOTES: / CHAPTER VI. / THE BENEFIT OF DISSOLUTION.; lines 23153-23241 confidence: low

When only white bones remain, devotion gives way to unconcern; the passage explains this by saying the body is no longer helpless but has vanished to a land where, reunited with the soul, it regains activity and independence.

The passage concludes that the body has vanished to another land where, reunited with the soul, it regains activity and independence.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / CHAPTER VI. / THE BENEFIT OF DISSOLUTION. / FOOTNOTES:; lines 23243-23412 confidence: high

The author states that Greek treatment of the dead from the Pelasgian age to the present sought, through bodily dissolution, to reunite body and soul and resume bodily life after death's temporary suspension.

The passage explicitly says bodily dissolution is intended to reunite body and soul and restore active bodily life after death.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 14920-14979 confidence: medium

According to Greeks of the Hellespont and Euxine, Zalmoxis was once a man, slave of Pythagoras, returned to Thrace, and taught doctrines including immortality and a happier future life.

Zalmoxis hides underground for three years and reappears to those who had believed him dead, illustrating teachings about immortality and future life.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals GENERAL INDEX 607-617 / INDEX OF GREEK WORDS AND PHRASES 618-620 / CHAPTER I. / INTRODUCTORY.; lines 1954-2035 confidence: medium

A gem shows Hermes with traditional cap and a cock; the name Michael was later engraved on it, and the cock was interpreted as a Christian symbol of awakening at the last day.

The cock on the Hermes-type gem is said to remain and to be interpreted as a Christian symbol of awakening at the last day.
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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 2484-2562 confidence: low

Pilgrims bring the maimed, halt, blind, and deformed; the sick sleep in the church or precincts, are placed where the icon's shadow may fall, and are sprinkled with holy spring water. Most leave uncured; the dead reportedly have been brought but not raised; the author accepts some cures including a boy's restored sight in 1899.

The dead are said to have been brought from neighbouring islands, but the icon did not raise them.
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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: high

The magician kills the young man, cuts his body into four quarters, hangs the pieces on the tower’s four sides, and then violates Demetra’s daughter.

The magician kills the young man and quarters his body, but a stork applies a magic herb and the body pieces reunite so that he revives.
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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 stork fetches a magic herb, rubs it on the young man’s lips, and “At once the pieces of his body came together again and he revived.”

The stork knows a magic herb, fetches it from afar, and uses it to revive the young man.
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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 4584-4641 confidence: medium

Where the coin is no longer used, consecrated bread or cross-inscribed pottery marked Ι. Χ. ΝΙ. ΚΑ. may be laid on the lips of the dead; in Chios and Rhodes the charm is understood as preventing a devil from entering the dead body and resuscitating it.

The passage reports a fear that a devil may enter the dead body and resuscitate it, and links this to pagan belief in possible re-animation by the soul.
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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 23451-23533 confidence: high

The passage states that the similitude of death with sleep is ancient and widespread and was adopted by Christianity to illustrate rising again with the body.

The passage links the death-sleep analogy with rising again with the body, Virgil’s unsealing of men’s eyes from death, and renewed bodily activity after death and dissolution.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24328-24414 confidence: high

The mass of Greek people are said to have hoped that beyond death and dissolution there was life in which body and soul were reunited and restored; the mysteries might confirm this and picture happy habitations.

The passage states that Greek people hoped that after death body and soul would be reunited and restored, and it names bodily survival after death as one of the supposed main ideas of the mysteries.
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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 24483-24564 confidence: high

The author calls modern Greek Holy Week and Easter the Christian counterpart of the old mysteries, notes that Easter falls in the same season as the Eleusinian festival, and links the season to earth's reawakening and human reawakening from death.

The passage connects Easter and the Eleusinian season with reawakening from death and reports a belief that Christ's resurrection determines the year's corn.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24566-24651 confidence: high

On Easter-eve the congregation waits anxiously for midnight; tapers and candles are passed; the curtains are drawn back to reveal the bier empty except for the shroud, and the priest announces, ‘Christ is risen!’

At midnight the bier is revealed empty except for the shroud, the priest announces that Christ is risen, and the risen figure is shown standing in light.
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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: medium

The passage compares Demeter/Kore with the Christian story: mourning for Christ and Demeter's child, joy at Christ risen and Kore returned, life beyond the grave, and Kore's lower-world wedding as assurance of future bliss.

Kore returns from beneath the earth, proving life beyond the grave, and her living return is connected with hopes of physical life beyond death.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24978-25062 confidence: high

In Cybele’s worship, Attis is assigned a role like Adonis: beloved of the goddess, lost and mourned as dead, restored from the grave, and representative of Cybele’s worshippers.

Attis is described as Cybele’s beloved, lost and mourned as dead, then restored from the grave to the goddess who loved him.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 25064-25152 confidence: medium

The author says mysteries assured immortality by showing Persephone, Adonis, or Attis restored bodily from the lower world; death was spoken of as marriage into the lower world, and human representatives were shown in wedlock with deities.

The author says mysteries exhibited Persephone, Adonis, or Attis restored from the lower world in bodily form as assurance of immortality.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 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 passage states that the body, through disintegration, rejoins the soul in the nether world, making the human entity complete with substantial existence and powers.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 15820-15913 confidence: medium

“The vrykolakas ... is the body of a man of evil and immoral life,” often excommunicated, incorrupt, swollen, and drumlike.

The passage repeatedly describes a dead body that remains whole and incorrupt after burial and is treated as active among the living.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 15915-15993 confidence: medium

Richard says the Devil animates and preserves dead bodies, appears with the dead person's face, enters houses, and causes terror, violence, loss, and death.

The passage describes dead bodies remaining whole or fresh, appearing after burial, moving among the living, and being called false resuscitations.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 15995-16089 confidence: high

After burial, the dead man appeared at night in houses, caused deaths by fright or injury, resisted exorcisms, and was finally burned on a desert island, after which he was not seen again.

Several dead persons are described as appearing after death, and vrykolakes proper are associated with periodical resurrection and violent or disruptive activity.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 16091-16171 confidence: medium

Paul Lucas reports that dead persons return in open day, enter houses, terrify witnesses, and are stopped when the corpse is exhumed, cut in pieces, and burnt by official sentence.

The passage repeatedly describes dead persons returning, vrykolakas resuscitation or re-animation, and an evil spirit animating the corpse after the soul's departure.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 16173-16275 confidence: high

The monster becomes “more and more audacious and blood-thirsty,” can devastate villages, and by a second forty-day period becomes a “merciless and invincible dealer of death.”

The passage explicitly reports belief that a corpse can rise again and harm the living, and describes the vrykolakas as a deadly monster active outside its tomb.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 16277-16364 confidence: medium

The author says vrykolakes are not ghosts; Greek peasants identify the corpse itself as the vrykolakas, with reanimation generally credited to the Devil, and Greeks fear returning bodies rather than returning spirits.

The re-animation of the corpse is generally credited to the Devil rather than to the former soul.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 16366-16450 confidence: medium

Near Agrinion the author found vrykolakas occasionally applied to living persons in the sense of were-wolf, though more commonly denoting a resuscitated corpse.

The passage discusses dead men remaining incorrupt and emerging from graves to cause havoc, and says vrykolakas commonly denotes a resuscitated corpse with vampire-like traits.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 16452-16530 confidence: medium

The author argues that the existence of the Greek words presupposes belief in resuscitated beings and in the re-animation and activity of certain dead persons resembling Slavonic vampirism.

The passage explicitly refers to resuscitated beings, the re-animation and activity of certain dead persons, and superstition concerning re-animated corpses.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 16532-16626 confidence: high

Greek words denoted a revenant rather than a vampire; such revenants were incorrupt and reanimated dead, not inherently savage, and could return from graves for reasonable vengeance; dialect terms include tympaniaios, sarkomenos, stoicheiomenos, anaikathoumenos, and katachanas.

The Greek revenants are described as dead men whose bodies remain incorrupt and are reanimated, with the dead returning from graves.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 16628-16698 confidence: high

The passage says a dead man turned vrykolakas would return to devour kin first, then acquaintances and villagers, yet popular curses often pray that someone remain incorrupt after death and return from the grave.

The passage repeatedly links postmortem incorruptibility with return from the grave and states that a body that does not decompose is necessarily a revenant.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 16700-16737 confidence: medium

The passage says Greek folk, like other peoples in the author's comparison, regard curses as effective instruments; particular grave curses contemplate the cursed person's becoming a revenant after death and aim to bring about that state.

The passage states that some curses are intended to make the cursed person a revenant after death and conditionally describes the corpse as resuscitated with decay arrested.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 16739-16813 confidence: high

The curses do not hint at 'the blood-thirsty predatory character of the modern vrykolakas' and do not contain the word vrykolakas.

The passage repeatedly links imprecations with incorruptibility, resuscitation, rejection by the earth, and a mother's curse recalling her son from the grave.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 16815-16909 confidence: high

After Areté is sent away, pestilence kills the nine brothers; the mother laments at eight graves and at Constantine’s tomb tears the gravestones and adjures him to rise and bring Areté.

The mother adjures Constantine at his tomb, after which he comes forth from the mound and undertakes the journey.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 17182-17275 confidence: medium

The passage describes a superstition that bodies bound by excommunication or otherwise, not received by the earth, were ejected and reappeared as revenants; the Church alternately treated this as hallucination or as a work of the Devil, and clergy sometimes acted to absolve and dissolve the suspected corpse.

Bodies not received by the earth are said to be ejected and to reappear as revenants; the passage also mentions alleged resuscitation and appearances of the dead.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 17277-17352 confidence: medium

Anastasius says devils, through false prophets who obey them, present 'even a dead man as risen again' and talk with the living 'in imagination.'

The dead man is presented as risen again, but the resurrection is attributed to demonic deception rather than a divine or salvific act.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 17354-17438 confidence: medium

The passage states that explanations for resuscitation of the dead, when given, assign responsibility to the Devil.

The passage repeatedly discusses resuscitation of the dead, a corpse driven from the grave by the devil, and bodies that do not decay but return from graves.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 17548-17641 confidence: medium

The Hellenic residue is summarized as belief that the body may remain incorruptible, be liable to resuscitation, stand halfway between living and dead, and cease returning after burning secures disintegration.

The passage explicitly describes an incorruptible human body in the earth that is liable to resuscitation and walks the earth during periods of return.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 17643-17734 confidence: high

The story opens in the guest-chamber of Demostratus and Charito; their daughter Philinnion, dead and buried less than six months, is seen apparently alive by her old nurse in Machates’ lodging; Charito reacts with grief and disbelief, then glimpses clothing and face that she thinks are her daughter’s.

Philinnion is dead and buried, appears alive for repeated visits, eats and drinks with Machates, speaks to her parents, and then becomes a corpse again.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 17736-17825 confidence: high

The author rejects calling Philinnion a ghost-story, distinguishes revenants from ghosts, and cites the vault, nocturnal visits to Machates, corporeal resuscitation, and cremation as evidence that Philinnion is a revenant.

The passage repeatedly distinguishes corporeal revenants from ghosts and cites Philinnion and Lucian’s buried man as cases of bodily resuscitation.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 17827-17911 confidence: medium

Modern curses: “May the earth not receive him” and “May the earth cast him out”; the author says both suggest incorruptibility and resuscitation in the peasant’s mind.

The modern curse formulas and the Euripidean oaths center on earth, sea, or air not receiving blood or flesh; the author states that the formulas suggest bodily incorruptibility and resuscitation.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 18004-18085 confidence: high

Aeschylus is interpreted as using a term meaning bodily preservation from corruption; the penalty excludes the victim from the living and, after death, from dissolution, lower-world entry, rites, tears, and corruption.

The passage presents the feared fate as being indissoluble, withheld from corruption, and finally as incorruptibility and resuscitation.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 18004-18085 confidence: medium

The passage introduces causes to examine for the dreaded fate: lack of burial, violent death, parental or other execration, or any sin deserving it, associated with modern classes liable to become vrykolakes.

The passage lists lack of burial, violent death, parental or other execration, and deserving sin as causes associated with modern classes of men liable to become vrykolakes.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 18170-18248 confidence: medium

The author says the Church found Greek people already convinced that lack of burial, violent death, formal execration, and execrable sin led to bodily incorruption and resuscitation, later interpreted as the Devil’s work.

Modern popular belief is described as holding that lack of burial, violent death, formal execration, or execrable sin led to bodily incorruption and resuscitation.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 18250-18324 confidence: high

The passage describes the revenant as a monster 'swollen and distended' with skin stretched like a drum, then imagines reanimated Patroclus brought to Achilles at night.

The passage repeatedly discusses men becoming revenants, bodily resuscitation, and a murdered father prayed to rise from the grave in bodily form.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 18250-18324 confidence: high

In the Choephori, Orestes and Electra pray their murdered father to rise from the grave bodily; Aeschylus verbally suggests Agamemnon as a revenant but presents murdered Clytemnestra as a ghost.

Orestes and Electra pray their murdered father to rise from the grave in bodily form.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 18326-18412 confidence: high

The passage suggests that literary tradition may have selected the soul's return from popular belief while suppressing the re-animation of the body; it asks whether the soul returned to re-animate the dead body and raise it as a revenant.

The passage hypothesizes that the soul returns to re-animate the dead body and concludes from Philinnion that resuscitation meant re-animation of the body by the temporarily separated soul.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 18414-18509 confidence: medium

Death was not a final separation of body and soul; in some cases the body remained incorrupt and the soul re-animated it. This neither-world condition was miserable, and dissolution was desired.

The passage states that in certain cases the body remained incorrupt and the soul re-animated it, producing revenants.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 18511-18594 confidence: high

The passage says the victim rises bodily from the grave and pursues his enemy; it concludes: "The murdered man in bodily shape avenges his own wrongs."

The passage states that the victim rises bodily from the grave and pursues the murderer until the murderer reaches the same revenant condition.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 18596-18691 confidence: high

The passage glosses αὐτὸν as 'his very self' and says Sophocles hints at 'the resurrection of the dead man in bodily substance as an avenger'.

The passage repeatedly describes or infers the belief that a murdered man may rise or return in bodily form from the grave to avenge his own murder.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 18596-18691 confidence: medium

The passage says the tragedians hint at the popular belief that a murdered man may rise bodily to wreak vengeance, and links ancient terror of incorruptibility and resuscitation with that of modern Greek peasants.

The passage says incorruptibility and resuscitation were a terror to ancient contemporaries and to modern Greek peasants, and connects this terror with returned dead who revenge themselves.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 18693-18779 confidence: medium

Maniote custom includes vendetta; a murdered man cannot rest until avenged, emerges as a vrykolakas seeking the enemy’s blood, and the next of kin must slay the murderer or a near kinsman to secure repose; failure leaves the son under the dead father’s curse and he too becomes a vrykolakas.

The murdered man is described as unable to rest, issuing from the grave as a vrykolakas, and rising to execute vengeance.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 19281-19358 confidence: medium

Aeschylus is said to repeat threats in which the Furies' breath, lips, or a spell scorch, suck dry, parch, or shrivel the bloodguilty man; the author connects this to Maina belief that a murdered revenant sucks the murderer's blood and makes him a revenant.

The passage says the murdered man makes the murderer a revenant, and that those slain by a vrykolakas become vrykolakes themselves.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 19281-19358 confidence: medium

Plato is cited on the murdered man's wrath continuing hereafter, and the Laws are cited for a kin-murder penalty involving death, exposure of the naked corpse at a cross-roads, stoning by magistrates, removal to the borders, and lack of burial.

The cited legal procedure leaves the murderer's corpse unburied, and the passage states that refusal of burial is a means of condemning the man to resuscitation.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 19360-19439 confidence: medium

The author says a modern Greek peasant would call the Aeschylean monsters vrykolakes and states that peasants still believe violent death causes resuscitation, Earth sends up the dead man raging to destroy, dead beings consort in dragon-bands, and seers or healers are summoned to allay the pest.

The author states that Greek peasants believe violent death causes resuscitation and that Earth sends the dead man up raging to destroy.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 19441-19537 confidence: medium

Ancients believed that for certain causes men could remain incorruptible after death, rise bodily from graves, and in one class avenge their own wrongs against enemies and their helpers.

The passage describes ancient belief that some dead men remained incorruptible and rose again in bodily form from their graves.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE RELATION OF SOUL AND BODY. / FOOTNOTES: / CHAPTER V. / CREMATION AND INHUMATION.; lines 21599-21680 confidence: medium

Both cremation and inhumation continued; Lucian could call cremation distinctively Hellenic. Heathens burned the dead, gathered bones and ashes into an urn, while Christians put the body whole into the ground.

Pagans are said to have taunted Christians with fear that cremation would make bodily resurrection impossible, and Christians are described as burying the body whole.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. T / VOL. I. U / VOL. I. AA / VOL. I, BB; lines 7570-7700 confidence: high

It was reported everywhere that Asclepius discovered what he wished for healing the sick and raised dead men to life.

Asclepius is reported to heal the sick and raise dead men to life.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. T / VOL. I. U / VOL. I. AA / VOL. I, BB; lines 7702-7842 confidence: high

The Aricians tell that Hippolytus was killed because of Theseus's curses, raised by Asclepius, refused to forgive his father, went to Aricia, became king, and devoted a precinct to Artemis.

The Arician account says Asclepius raised Hippolytus from the dead after his death through Theseus's curses.
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Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 5308-5392 confidence: low

Alexander asks a joyful messenger, "Has Homer come to life again?" because he thinks his exploits need posthumous fame.

Homer and a deceased father or guardian are both imagined as coming to life again in order to witness fame, life, or actions.
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Plutarch's Morals ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED.; lines 14231-14307 confidence: medium

He falls headlong from a great height, receives no wound or blow, is regarded as dead, and recovers three days later as he is about to be buried.

Thespesius appears dead after a fall, revives after three days just before burial, and is thereafter described as morally reformed.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1320-1353 confidence: medium

Alcestis's action appears noble to gods and men, and the gods grant her the privilege of returning alive to earth.

The gods grant Alcestis the privilege of returning alive to earth after her noble act.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 64-148 confidence: high

Alcestis "dared to die for her husband" and "was allowed to come again from the dead."

Alcestis dares to die for her husband and is allowed to come again from the dead as recompense.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 64-148 confidence: high

Alcestis is presented as a true love who dared to die for her husband and was allowed to return from the dead as recompense for virtue.

Alcestis dies for her husband and is allowed to come again from the dead as recompense for virtue.
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The Extant Odes of Pindar FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE. / FOR THEAIOS OF ARGOS, / WINNER IN THE WRESTLING-MATCH.; lines 5279-5338 confidence: medium

Polydeukes does not doubt which counsel to choose; Zeus then unseals the eye and tongue of Kastor of the brazen mail.

After Polydeukes chooses, Zeus unseals Kastor's eye and tongue.
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The Extant Odes of Pindar FOR HIERON OF SYRACUSE, / WINNER IN THE CHARIOT-RACE. / FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE.; lines 2629-2747 confidence: medium

Gold beguiles Asklepios to bring back from death a man already prisoner to it; the son of Kronos smites the two and bright lightning deals them doom.

Asklepios is beguiled by gold to bring back a man from death, after which divine lightning destroys the two; the speaker then warns against desiring immortal life.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 1141-1216 confidence: high

The Pawnee story is said to involve two primal brothers, Manabozho and Chibiabos; the Manitos drown Chibiabos.

Chibiabos is a brother of Manabozho, is drowned by the Manitos, restored to life, and then sent to reign over the departed souls.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 892-975 confidence: medium

The passage links a higher religion to the lost Maiden and sorrowing Mother, says Kore became more than seed or seasonal symbol, and calls Persephone queen over death and bride below earth of the Lord of Many Guests.

The passage connects Kore with seed sown to await resurrection, winter sleep and vernal awakening, and chthonian darkness where the seed awaits new life in the new year.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies TRANSLATED BY E.D.A. MORSHEAD / INTRODUCTORY NOTE / AGAMEMNON / DRAMATIS PERSONAE; lines 1462-1627 confidence: high

The Chorus says spilled human blood cannot be called back by chant or charm; Zeus did not spare Asclepius, who was skilled to bring people from the dead, but smote him with death.

The Chorus says human blood once spilled cannot be recalled by chant or charm and cites Asclepius, who could bring humans from the dead but was killed by divine action.
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The Iliad JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS. / BOOK XV. / ARGUMENT. / THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX.; lines 14562-14665 confidence: medium

Hector asks which immortal wakes him from a sleep of death and says Ajax's blow almost sent him to the shades below; he still sees ghosts and hellish horrors.

Hector describes himself as nearly sent to the shades, Apollo tells him Jove sends aid, and Apollo breathes immortal ardor into him before he returns to battle.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24168-24311 confidence: low

A cited passage describes a woman bruising a plant, preparing its juice, bathing a wound, stopping the blood, and reviving a youth.

A cited episode says plant juice stops blood and the youth revives.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25331-25485 confidence: medium

Achilles is said to be slain by Paris' arrow under Apollo's auspices; Thetis then removes his body before cremation and conveys it to renewed immortal life on Leuke.

Achilles' body is removed by Thetis and conveyed to Leuke for renewed life of immortality.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25331-25485 confidence: medium

Achilles is slain by Paris' arrow under Apollo's auspices; Ajax and Ulysses rescue his body; Thetis conveys it to renewed immortal life on Leuke.

Thetis conveys Achilles' body away to a renewed life of immortality in Leuke.
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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: medium

On Admetus' death day, his father and mother refuse to die for him, but Alcestis dies in his stead.

Alcestis dies for Admetus and is sent or brought up again, either by the Maiden or by Heracles after conflict with Hades.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1426-1563 confidence: high

Glaucus, son of Minos, is associated with death and resurrection, with the seer Polyidus named parenthetically.

Glaucus, son of Minos, is listed with death and resurrection and the seer Polyidus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11817-11939 confidence: medium

The note says the god’s descent through deep water was celebrated yearly with nocturnal rites at a reedy pool; a lamb was thrown into the lake for the warder of hell, and hidden trumpets were sounded to summon Dionysus from the watery depths.

The note describes annual nocturnal rites for Dionysus’s watery descent, possible emergence from the pool, and traditions of resurrection and ascension with his mother.
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The 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 5452-5562 confidence: high

The note compares accounts of Pelias’s death and describes a black-figured vase where a ram issues from a boiling cauldron while Medea, Pelias’s daughters, and Pelias watch.

The note groups stories of a ram, Aeson, Jason, Dionysus’s nurses, and Pelops being restored to youth or life through boiling, decoction, or related magical processes.
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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: medium

Near the gates of Hades, Hercules finds Theseus and Pirithous; Pirithous had wooed Persephone and was therefore bound. They stretch out their hands as if to be raised from the dead by Hercules, who takes Theseus by the hand and raises him.

Theseus and Pirithous reach out as if they might be raised from the dead by Hercules, and Hercules takes Theseus by the hand and raises him.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24305-24376 confidence: high

Er is slain in battle; after ten days his body is found unaffected by decay, and on the twelfth day he returns to life on the funeral pile and tells what he saw in the other world.

Er dies, remains undecayed, returns to life, and reports what he saw after his soul left the body.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24305-24376 confidence: high

Er son of Armenius, a Pamphylian, is introduced as a hero who was slain in battle.

Er is slain, remains undecayed, returns to life, and reports what he saw in the other world.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24483-24572 confidence: medium

The souls march in heat to the barren plain of Forgetfulness and the river of Unmindfulness, drink and forget, then after a thunderstorm and earthquake are driven upward to birth; the messenger does not drink and awakens on a pyre.

The messenger does not drink the water, returns to the body by unknown means, and awakens on a pyre.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24483-24572 confidence: medium

The reporting messenger is hindered from drinking the water and cannot tell how he returned to the body; in the morning he wakes suddenly lying on the pyre.

The messenger, who has not drunk the water, returns to his body and wakes on a pyre.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1689-1772 confidence: low

A story attributed to Pindar says Asclepius was slain by thunderbolt for restoring a rich man to life; the passage calls it a lie and says either he did not take bribes or was not the son of a god.

A story attributed to Pindar says Asclepius restored a rich man to life and was slain by a thunderbolt.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1689-1772 confidence: low

A story attributed to Pindar says Asclepius was slain by a thunderbolt for restoring a rich man to life; the passage calls this a lie and says either he did not take bribes or was not the son of a god.

The Pindaric story reports that Asclepius restored a rich man to life and was killed by a thunderbolt.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5706-5773 confidence: high

The passage introduces Er, son of Armenius, a valiant man thought to have died in battle; his uncorrupted body is found ten days later, and on the twelfth day, when placed on the funeral pyre, he comes to life and tells what he saw below.

Er is presumed dead, remains uncorrupted, is placed on the funeral pyre, comes to life again, and reports his vision.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5706-5773 confidence: medium

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

Er is supposed dead, placed on a funeral pyre, comes to life again, and recounts what he has seen.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6284-6350 confidence: high

The passage mentions a thousand-year pilgrimage, Ardiaeus having lived a thousand years before, Er’s twelfth-day return to life, seven days in a meadow, and four days to a column of light.

Er comes to life after being supposed dead and returns to the body, while other souls go to birth like stars.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8152-8239 confidence: high

Augustine dwells on miracles in his own day and speaks of nature and the human frame as affording a foretaste of the heavenly state and the resurrection of the body.

The passage directly mentions the heavenly state and the resurrection of the body as ideas Augustine draws from nature and the human frame.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8152-8239 confidence: high

Augustine is attracted to Plato, links the Timaeus with Genesis and Plato’s phrase about the philosopher as lover of God with Exodus, discusses miracles, and sees nature and the human frame as foretaste of heavenly state and bodily resurrection.

The passage says Augustine treats nature and the human frame as a foretaste of the heavenly state and resurrection of the body.
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native american plateau

Myths of the Modocs A SKOKS STORY / MYTHS OF THE MODOCS 377 / A DOCTOR STORY / THE END.; lines 19410-19440 confidence: high

The notes call Latkaeawas a sun myth; a bright young man who woos Latkaeawas can run in air and underground, is immortal while he has the disk, and dies when Kumush steals it; the disk becomes part of Kumush, who becomes immortal and rises after being reduced to ashes.

The passage describes the sun represented as Kumush being reduced to ashes or killed, then renewed or springing up again because the disk remains and the morning star calls him.
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Myths of the Modocs A SKOKS STORY / MYTHS OF THE MODOCS 377 / A DOCTOR STORY / THE END.; lines 19410-19440 confidence: high

The notes state that resurrection of the sun requires someone to call him; the morning star has that duty, and at its summons the disk springs from the ashes and the sun represented as Kumush is renewed.

The note states that the sun must be called or roused for resurrection, that the morning star has this duty, and that Kumush springs up through the star's compelling word.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 345 / MYTHS OF THE MODOCS 347 / MYTHS OF THE MODOCS 349; lines 18012-18043 confidence: high

When water begins to boil, the spirits of the men whose hearts are in the basket speak in the brush, enter the house, and talk to the women; the women do not answer, look up, or speak, even when pushed and scolded.

The men are described as having been dead, their hearts are in a basket, their spirits enter the house, and they take their places by the fire; the eldest Wus says a powerful brother could save them.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 371 / MYTHS OF THE MODOCS 373 / A MEDICINE STORY. NUMBER II; lines 19183-19222 confidence: high

The boy hears a whirlwind-like noise, sees grayish white fog with a woman whose face is partly black-streaked and partly ash-colored, hears her call, screams, and falls dead.

The child is dead after his spirit follows the Skoks, but he comes to life when Koe's Skoks brings the spirit back.
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Myths of the Modocs CHARACTERS / MYTHS OP THE MODOCS 221 / MYTHS OF THE MODOCS 223 / MYTHS OF THE MODOCS 225; lines 11592-11690 confidence: high

The young man says his failure caused the deaths, places Gak's medicine basket on the boy, steps over him, and the child comes to life; he cannot revive Lok Snewedjas by that method.

The boy comes to life after the medicine basket is placed on him and the young man steps over him; the woman later returns to life when her spirit re-enters the body.
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Myths of the Modocs CHARACTERS / MYTHS OP THE MODOCS 29 / MYTHS OF THE MODOCS 31 / MYTHS OF THE MODOCS 33; lines 2174-2274 confidence: high

The elder sister wants to pound and burn the bones; the younger sister rubs the skeleton with deer fat, works over it all night, and by midday the skeleton is a man again.

The younger sister treats the skeleton with deer fat through the night; flesh appears by morning and the skeleton becomes a man by midday.
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Myths of the Modocs CHARACTERS / MYTHS OP THE MODOCS 77 / MYTHS OF THE MODOCS 79 / CHARACTERS; lines 4566-4655 confidence: high

A Weketas woman lived with the sisters; she was big and ugly, and "the only thing she could do was to bring people to life."

Weketas is said to be able to bring people to life; Gaukos chooses her because she can save him, and she restores him after he is eaten.
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Myths of the Modocs COLTZ AND WUS / CHARACTERS / MYTHS OF THE MODOCS 273 / MYTHS OF THE MODOCS 275; lines 14275-14320 confidence: high

Wus tells his cap to shout if Coltz moves; the cap says Coltz is moving and alive, and Wus returns to smash Coltz again.

Coltz is described as alive after being smashed, and later comes to life after Wus breaks him up and throws his pieces away.
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Myths of the Modocs FISKE ENDOWMENT FUND / MYTHS OF THE MODOCS / INTRODUCTION / CONTENTS; lines 345-476 confidence: medium

“The Bringing to Life of the Wus Brothers .... 343”

The contents include the title “The Bringing to Life of the Wus Brothers.”
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Myths of the Modocs ISIS AND YAULILIK'S DAUGHTERS / CHARACTERS / MYTHS OP THE MODOCS 29 / MYTHS OF THE MODOCS 31; lines 2068-2171 confidence: high

At three houses lived Blaiwas, Gak, and Ndtikis. Blaiwas and Gak direct Yaulilik onward. Ndtikis says the man she sent her daughters to killed them, reporting two screams from the northwest; Yaulilik says she now knows, thanks him, and starts home as the snow disappears and the air warms.

The passage states the daughters were killed, then has their voices say they have come back; they emerge, are well, and Cogatkis fears they would die again if he speaks.
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Myths of the Modocs KAI AND HIS FATHER-IN-LAW, NATANATAS / CHARACTERS / MYTHS OF THE MODOCS 361 / MYTHS OF THE MODOCS 363; lines 18661-18764 confidence: high

Kai later runs on the left. Natanatas pushes him many times, but he floats away like a feather. Kai pushes Natanatas into the water; his sons eat him, his spirit escapes, and he is alive again.

After Natanatas's sons eat him, his spirit escapes and he is alive again.
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Myths of the Modocs KOWAM AND GAHGA / CHARACTERS / MYTHS OF THE MODOCS 285 / MYTHS OF THE MODOCS 287; lines 14983-15012 confidence: medium

When Kowam is killed and thrown out, the mother-in-law says she is glad he is dead; when Lok is thrown out, she says her son-in-law is a great man.

Kowam is killed and later decapitated, yet speaks at daylight, says he is ready to fight, and then attacks the Loks.
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Myths of the Modocs KUMUSH AND HIS DAUGHTER / CHARACTERS / MYTHS OF THE MODOCS 41 / MYTHS OF THE MODOCS 43; lines 2641-2733 confidence: medium

Spirits gather in a great circle around Kumush's daughter by the fire, dance and sing for five nights, disappear at daylight, and become dry, disjointed bones.

The spirits appear as living people who dance and sing at night, then become dry or disconnected bones at daylight.
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Myths of the Modocs LOK AND KEKINA / CHARACTERS / MYTHS OF THE M0D0C3 351 / MYTHS OF THE MODOCS 353; lines 18191-18279 confidence: high

Kekina follows a reluctant sick Lok, makes him open his mouth, finds one of little Kekina's hairs in his teeth, winds it on an arrow, then fights the Loks and kills each as they swallow him, leaving one alive.

Little Kekina's hair is recovered from a Lok's teeth and used with Wus's medicine basket and five step-overs, after which he comes to life.
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Myths of the Modocs MINK AND WEASEL / CHARACTERS / MYTHS OF THE MODOCS 289 / MYTHS OF THE MODOCS 291; lines 15248-15346 confidence: high

Tskel gives one of two stone knives to Tcuskai, builds a fire, blows smoke into the hole, hears movement, and restores Tcuskai to life after fright more than once.

Tcuskai dies from fear more than once during the Gopher encounter, and Tskel brings him back to life and admonishes him.
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Myths of the Modocs MYTHS OF THE MODOCS '45 / WANAGA BECOMES WUS - KUMUSH / MYTHS OF THE MODOCS 47 / MYTHS OF THE MODOCS 49; lines 2918-2999 confidence: high

Wanaga explains his method of jumping down among rocks to catch woodchucks. Kumush catches and eats one, then jumps toward another in a hole between high rocks, strikes the rocks, bursts open, and dies.

Kumush dies after striking the rocks; crows eat his body until only a disk remains; after the morning star calls, he springs up.
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Myths of the Modocs MYTHS OF THE MODOCS / CHARACTERS / MYTHS OF THE MODOCS 3 / MYTHS OF THE MODOCS 5; lines 717-817 confidence: high

Kumush can bring a man to life if he has one hair. Latkakawas puts the disk in her bosom, gives her brothers bone head-scratchers, warns she will not return if Kumush fails, and travels to camp near Kumush’s sweat-house.

Kumush is said to be able to bring a man to life from one hair, and the disk is put into boiling water and becomes the young man again.
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Myths of the Modocs MYTHS OF THE MODOCS 135 / MYTHS OF THE MODOCS 137 / MYTHS OF THE MODOCS 139 / MYTHS OF THE MODOCS 141; lines 7349-7451 confidence: high

Wus says he did not want to hurt the fool and sends for Gak. Gak steps five times over the body, and the man stands up with a good mind and is thankful.

After the fool dies, Gak steps five times over the body and the man stands up with a good mind.
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Myths of the Modocs MYTHS OF THE MODOCS 143 / FROST AND / THUNDER / CHARACTERS; lines 7521-7653 confidence: high

On the way, Gowwa and Wihutus practice by killing each other; each one comes to life and catches up with the other.

Gowwa and Wihutus come back to life after killing each other in practice, and Wihutus repeatedly grows together and returns to life after being torn to pieces.
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Myths of the Modocs MYTHS OF THE MODOCS 147 / YAHYAHAAS / CHARACTERS / MYTHS OF THE MODOCS 149; lines 7746-7850 confidence: high

Tcuskai says he can bring the woman to life if he finds and kills Yahyahaas, and he says they will give him the chief's daughter.

Tcuskai states he can bring the woman to life if he finds and kills Yahyahaas.
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Myths of the Modocs MYTHS OF THE MODOCS 161 / MYTHS OF THE MODOCS 163 / MYTHS OF THE MODOCS 165 / MYTHS OF THE MODOCS 167; lines 8651-8737 confidence: high

At Kuja's house the youngest daughter cries, the eldest says they will kill Kulta, the old woman protests, and the sisters catch Kulta, pound him until he dies, and throw him out.

Kulta is killed, then his body is placed in water, washed, and stepped over repeatedly until he stands up alive.
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Myths of the Modocs MYTHS OF THE MODOCS 189 / WUS AND HIS TROUBLES / CHARACTERS / MYTHS OF THE MODOCS 193; lines 9941-9963 confidence: medium

Wus runs to a second house with a fire. Another five brothers are there unseen; they and the other five bite Wus, kill him, and almost eat him before Pshag6k-nik enters.

Wus is explicitly killed and almost eaten, but after Pshag6k-nik speaks to him, Wus jumps up and continues traveling.
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Myths of the Modocs MYTHS OF THE MODOCS 205 / GAK AND THE KAIUTOIS BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 209; lines 10802-10904 confidence: high

Tcuskai steals Gak's fire-drill, sticks it in muddy ground, tries to break it, and Gak falls backward, bleeds from the mouth, and dies.

Gak dies after Tcuskai steals and mistreats Gak's fire-drill, and the same fire-drill later brings Gak back to life after being painted red and placed on his head.
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Myths of the Modocs MYTHS OF THE MODOCS 205 / GAK AND THE KAIUTOIS BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 209; lines 10802-10904 confidence: high

"If Gak comes back to life, my brother will live again; but if he stays dead, my brother will stay dead."

Tskel states that Tcuskai will live if Gak returns to life and remain dead if Gak remains dead; after Gak revives, Tskel steps five times over Tcuskai and Tcuskai revives.
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Myths of the Modocs MYTHS OF THE MODOCS 205 / GAK AND THE KAIUTOIS BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 209; lines 10802-10904 confidence: medium

Tskel gives boiled red paint to the youngest brother and tells him to make Gak's fire-drill red; when finished, the fire-drill is laid on Gak's head.

Tskel has the fire-drill painted with boiled red paint and placed on Gak's head; after a long time it brings him to life, and Gak sings to the earth and wind while trying to cure himself.
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Myths of the Modocs MYTHS OF THE MODOCS 261 / MYTHS OF THE MODOCS 263 / MYTHS OF THE MODOCS 265 / MYTHS OF THE MODOCS 267; lines 13874-13909 confidence: medium

Kalaslakkas cannot be brought to life while his child lives; the mother wants the child killed, but Blaiwas says he is too old to kill.

Kalaslakkas cannot be brought to life while his child lives, and the boy says his father would not come to life even if he died.
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Myths of the Modocs MYTHS OF THE MODOCS 283 / KOWAM AND GAHGA / CHARACTERS / MYTHS OF THE MODOCS 285; lines 14876-14980 confidence: high

"Nobody can kill me; I shall live always."

Kowam is killed, dismembered, burned, mutilated, and beheaded, yet repeatedly returns immediately.
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Myths of the Modocs MYTHS OF THE MODOCS 287 / MINK AND WEASEL / CHARACTERS / MYTHS OF THE MODOCS 289; lines 15146-15245 confidence: high

Tskel throws Tcuskai against the rocks so hard that he kills him, then scatters the little remaining water, which spreads until there are rivers and lakes.

Tskel kills Tcuskai and then causes him to come to life by striking him five times with the rattles from his neck.
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Myths of the Modocs MYTHS OF THE MODOCS 303 / MYTHS OF THE MODOCS 305 / MYTHS OF THE MODOCS 307 / MYTHS OF THE MODOCS 309; lines 16150-16257 confidence: medium

Wus is torn to pieces, with his living open-eyed head away from the body; Gak, his friend, says Wus did not obey his instruction not to open his eyes.

Wus is torn to pieces, Gak rejoins the pieces, steps over the body three times, covers it with a medicine basket, and Wus later says he is well.
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Myths of the Modocs MYTHS OF THE MODOCS 313 / THE STONE PEOPLE / CHARACTERS / MYTHS OF THE MODOCS 315; lines 16335-16438 confidence: medium

The girl says she is glad the Heuwus has spoken and says both she and they belong there. Wuspahlikls blocks the trail again; when he does not move, she removes a bone scratcher from her neck, scratches off his flesh, and pounds him to death.

The girl kills Wuspahlikls, but the next morning he crosses the trail in front of her and enters the bushes.
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Myths of the Modocs MYTHS OF THE MODOCS 319 / MYTHS OF THE MODOCS 321 / MYTHS OF THE MODOCS 323 / MYTHS OF THE MODOCS 326; lines 16852-16955 confidence: high

Old Wulkutska can do nothing without the mortar; Tskel buries it in creek mud; the old man asks for his cap, says he will die, and drops dead. Short passage quote: "The mortar was his medicine, his Ufe."

Old Wulkutska drops dead, remains cold and stiff, and comes to life after Tskel retrieves the object and strikes him with a medicine stick.
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Myths of the Modocs MYTHS OF THE MODOCS 321 / MYTHS OF THE MODOCS 323 / MYTHS OF THE MODOCS 326 / MYTHS OF THE MODOCS 327; lines 16958-17058 confidence: high

Pitoiois feels badly for her father-in-law, strikes the old man two blows on the back and two on the head, roots come out of him, and he is alive again.

The old man is dead, Pitoiois strikes him in a repeated pattern, roots come out of him, and he is alive again.
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Myths of the Modocs MYTHS OF THE MODOCS 323 / MYTHS OF THE MODOCS 326 / MYTHS OF THE MODOCS 327 / MYTHS OF THE MODOCS 329; lines 17061-17160 confidence: high

The second brother throws the father's mortar into the river; the old man chases him and throws the pounder, which misses; the young man throws it back, kills the old man, and the text says the old man was weak because his mortar was in the water.

The old man is killed, and Pitoiois restores him using water, a braided-grass plate, stepping over the body five times, and Tskel's medicine-stick blows; he rises well and with a good mind.
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Myths of the Modocs MYTHS OF THE MODOCS 341 / CHARACTERS / MYTHS OF THE MODOCS 345 / MYTHS OF THE MODOCS 347; lines 17915-18009 confidence: high

Wus says, "My brothers are dead" and asks for one of the hearts to carry home to his grandmother.

Wus gathers hearts, promises to bring the dead people to life, and the old woman begins a restricted boiling rite over the hearts; Wus warns that the work can be spoiled and prevent his brothers from coming to life.
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Myths of the Modocs MYTHS OF THE MODOCS 341 / CHARACTERS / MYTHS OF THE MODOCS 345 / MYTHS OF THE MODOCS 347; lines 17915-18009 confidence: medium

The women gather wood and build a fire so the old woman can boil the hearts. Wus warns that spirits will talk outside and that answering them will spoil the work and prevent his brothers from coming to life. The old woman puts the hearts in a basket of water, uses hot stones, ties blankets around the women, and has them lie in a corner.

Wus says that spirits will talk outside and that if the women answer, the old woman's work will be spoiled and his brothers will never come to life.
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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: medium

A nearby dying man sends for Ktilisunak; Ktilisunak tells his sister to sing for Skoks, and Skoks comes unseen.

Ktilisunak cures a dying man by placing his hands around him, catching his life, and not letting it leave the body.
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Myths of the Modocs MYTHS OF THE MODOCS 375 / A SKOKS STORY / MYTHS OF THE MODOCS 377 / A DOCTOR STORY; lines 19339-19407 confidence: high

The kiuks sings; after he stops, the dead eagle revives and screams, then the fish-hawk and other birds revive and scream; after being fed, they die until called again.

Dead birds repeatedly come to life in response to the kiuks's singing, scream, are fed, and die until called again.
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Myths of the Modocs MYTHS OF THE MODOCS 9 / MYTHS OF THE MODOCS 11 / MYTHS OF THE MODOCS 13 / MYTHS OF THE MODOCS 15; lines 1227-1305 confidence: high

Isis burns Kumush to ashes, but a disk remains; the next morning the morning star, Kumush's medicine, calls to the disk, and Kumush becomes alive and will last as long as the disk and morning star.

Kumush is burned to ashes, a disk remains, and the morning star, called his medicine, speaks to the disk; Kumush immediately becomes alive again.
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Myths of the Modocs MYTHS OF THE MODOCS 9 / MYTHS OF THE MODOCS 11 / MYTHS OF THE MODOCS 13 / MYTHS OF THE MODOCS 15; lines 1227-1305 confidence: medium

Isis burns Kumush to ashes, but a disk remains; the next morning the morning star, Kumush's medicine, calls to the disk, and Kumush becomes alive and will last as long as the disk and morning star.

After Kumush revives, the passage states he will last as long as the disk and the morning star, and Isis realizes nothing can kill him.
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Myths of the Modocs STEALING FIRE / HOW SICKNESS CAME INTO THE WORLD / HOW OLD AGE CAME INTO THE WORLD / WIND AND THUNDER; lines 19590-19627 confidence: medium

"Giukos, the moon, is afraid of the big-mouthed people, the grizzly bears (clouds). He takes Weketas to protect him."

Giukos the moon fears big-mouthed beings, takes Weketas for protection, and says Weketas can bring him to life if a bit remains in Lok's mouth.
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Myths of the Modocs THE SLOA BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 269 / MYTHS OF THE MODOCS 271; lines 14065-14107 confidence: high

The head returns to the body, the young woman is alive again, and she makes a mournful animal-like cry.

The beheaded sister becomes alive again when the head returns to the body; later bones placed in a basket of boiling water precede the people and five brothers coming back to life.
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Myths of the Modocs WIND AND THUNDER / CHARACTERS / MYTHS OP THE MODOCS 77 / MYTHS OF THE MODOCS 79; lines 4490-4563 confidence: high

The eldest, second, third, and fourth brothers arrive carrying dead men, boast of strength, and retreat when trying to descend the ladder; the fourth brother's dead kinsman of Tskel falls inside, and Tskel brings him to life.

A dead man kin to Tskel falls inside and Tskel brings him to life.
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Myths of the Modocs WUS KUMUSH AND TSMUK / YAHYAHAAS / NOTES 387 / YAHYAHAAS AND THE KUJA SISTERS; lines 19732-19765 confidence: high

Kfilta had been dead a long time; Kuja washes and stretches his body, steps over it, and brings it to life.

Kfilta, dead a long time, is brought back to life by Kuja through washing, stretching, and stepping over the body.
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Myths of the Modocs WUS KUMUSH AND TSMUK / YAHYAHAAS / NOTES 387 / YAHYAHAAS AND THE KUJA SISTERS; lines 19732-19765 confidence: medium

The note says bringing the dead to life is familiar in American and Oriental mythology and gives a Mongolian example involving bones sprinkled with Water of Life from a spring near a silver-leafed aspen tree.

The comparative Mongolian example describes bones sprinkled with Water of Life and restored to flesh and life.
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Myths of the Modocs YAHYAHAAS / CHARACTERS / MYTHS OF THE MODOCS 149 / MYTHS OF THE MODOCS 151; lines 7853-7955 confidence: high

"Tcuskai stepped five times over the dead woman, and she got up." The chief then gives Tcuskai nice things and his daughter.

Tcuskai steps five times over a dead woman and she gets up alive.
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Myths of the Modocs YAHYAHAAS / CHARACTERS / MYTHS OF THE MODOCS 155 / MYTHS OF THE MODOCS 157; lines 8162-8243 confidence: medium

Yahyahaas keeps asking men to wrestle, throws the men over the cliff except Tusasis/Tusasas, and throws a strong man over the cliff after that man nearly breaks his leg and says Yahyahaas has killed many of his people.

Men who have been thrown over the cliff or into the lake come out of the lake when the boy calls them from the water.
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Myths of the Modocs YAHYAHAAS AND THE KUJA SISTERS / TSMUK AND GOSHGOISE / WAR BETWEEN BEASTS AND BIRDS / LOK SNEWEDJAS; lines 19786-19814 confidence: medium

The note says medicine men could call to a dead man’s spirit before it reached the place where the sun goes down, causing it to come back to the body.

The note says medicine men can call a dead man’s spirit before it reaches the place where the sun goes down, and the spirit will return to the body.
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Traditions of the Thompson River Indians of British Columbia COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER. / THE BLACK BEAR AND THE CHIPMUNK.; lines 4380-4495 confidence: high

The house fire is allowed to go out; the woman keeps Spring Salmon awake by playing and talking, and after he sleeps Marten cuts off his head.

Spring Salmon is decapitated; his head is dropped into the lake, recovered by Loon, placed on the body, and Spring Salmon is brought back to life by shamans.
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Traditions of the Thompson River Indians of British Columbia COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER. / THE BLACK BEAR AND THE CHIPMUNK.; lines 4498-4610 confidence: high

Ha'tahat, the last bird, has his hair combed, fights the Baldheaded Eagle, kills him, takes possession of the woman, heals the dead birds' wounds, replaces their heads, and they all come to life again except the Baldheaded Eagle.

After killing the Baldheaded Eagle, Ha'tahat heals the wounds of the dead birds, replaces their heads on their bodies, and they come to life again.
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Traditions of the Thompson River Indians of British Columbia COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER. / THE BLACK BEAR AND THE CHIPMUNK.; lines 4613-4677 confidence: high

A rejected suitor throws sickness on the girl; she dies, is buried, and Otter digs her up at night to try to resuscitate her until daybreak.

Otter repeatedly digs up and works over the dead girl until she can sit up, speak, return home, and be recognized alive.
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Traditions of the Thompson River Indians of British Columbia COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER. / THE BLACK BEAR AND THE CHIPMUNK.; lines 4613-4677 confidence: medium

The household wakes, the parents warn the couple not to sleep in the dead girl's place, and Coyote says it is Otter with his sweetheart dug from the grave.

The household initially does not recognize the sleeping couple, then recognizes the daughter as brought back to life and summons others to verify it.
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Traditions of the Thompson River Indians of British Columbia COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER. / THE BLACK BEAR AND THE CHIPMUNK.; lines 4613-4677 confidence: high

A lad asks how Otter revived his wife; Otter jokingly says he carried her home and tickled the soles of her feet, and Otter's wife warns that the boy will imitate him.

The boy attempts to revive his own dead sweetheart, but no sign of life appears and the body is ultimately reburied.
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Traditions of the Thompson River Indians of British Columbia I. THE COYOTE. / III. KOKWE'LA. / IV. THE BUSH-TAILED RAT. / V. THE OLD MAN.; lines 8026-8057 confidence: medium

Coyote and the Old Man are expected to return and bring back the dead Indians.

Coyote and the Old Man are expected to return and bring back the dead Indians.
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Traditions of the Thompson River Indians of British Columbia IX. THE SUN AND HIS DAUGHTER. / X. THE HOT AND THE COLD WINDS. / XI. THE MOSQUITO AND THE THUNDER. / XII. THE ORIGIN OF FIRE.; lines 8174-8195 confidence: medium

Two brothers obtain supernatural powers.

The elder brother, after obtaining supernatural powers, requests to be killed and eaten by animals, and then revives.
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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

The giant returns crying “Aq”; the disguised men surround and kill him, cut him up, throw parts toward surrounding tribes, recover the women’s hearts from his stomach, replace them, and the women arise saying they have slept a long time.

The men recover the women’s hearts from the killer’s stomach, replace them in the women’s breasts, and the women arise.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 2584-2708 confidence: high

The Cannibal appears, kills the boy first and then the women, puts them in a kettle on the fire, and waits for them to cook; the boy makes a hole and urinates onto the fire so the kettle stays cool and does not boil.

The Cannibal kills the boy and women and puts them in a kettle, but the boy is later described as having come to life again and the party escapes from the kettle.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 3444-3575 confidence: high

Coyote recognizes the Old Man as the Great Chief; the Old Man says Coyote has been long on earth, the world has been put right mostly through him, and a future return will change the world and bring back the dead to the living.

The Old Man says Coyote will return when he does, they will change the world, and the dead will be brought back to the land of the living from the land of shades.
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Traditions of the Thompson River Indians of British Columbia XI. THE MOSQUITO AND THE THUNDER. / XII. THE ORIGIN OF FIRE. / XIII. FIRE AND WATER. / XIV. THE SKUNK AND HIS YOUNGER BROTHERS.; lines 8198-8224 confidence: high

Skunk catches humpback salmon, cuts off their heads, orders a war-whoop, promises to watch while his brothers sleep, and kills the brothers with his secretion.

After Skunk kills his brothers, the brothers are described as revived and returning.
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Traditions of the Thompson River Indians of British Columbia XV. CHIPMUNK AND GRIZZLY BEAR. / XVI. THE DOG AND THE GIRL. / XVII. THE OWL. / XVIII. MARTEN AND FISHER.; lines 8257-8282 confidence: high

Marten and Fisher enter Spring Salmon’s house disguised as female relatives, arrange for the woman to keep him awake late, then enter while he sleeps and cut off his head.

Spring Salmon’s head is cut off, lost in the lake, recovered by Loon, put on the body, and Spring Salmon recovers.
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Traditions of the Thompson River Indians of British Columbia XVIII. MARTEN AND FISHER. / XIX. THE HARE AND THE GRIZZLY BEARS. / XX. THE BATTLE OF THE BIRDS. / XXI. THE OTTER.; lines 8350-8392 confidence: high

Baldheaded Eagle puts on armor, challenges the birds, kills all except one hawk, and the hawk revives the other birds but not Baldheaded Eagle.

One hawk survives Baldheaded Eagle’s attack and revives all the other birds except Baldheaded Eagle.
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Traditions of the Thompson River Indians of British Columbia XVIII. MARTEN AND FISHER. / XIX. THE HARE AND THE GRIZZLY BEARS. / XX. THE BATTLE OF THE BIRDS. / XXI. THE OTTER.; lines 8350-8392 confidence: high

Otter, after three unsuccessful attempts, revives a girl killed by her lover and tells another man that he resuscitated her by tickling her soles.

Otter revives a girl who was killed by her lover after three unsuccessful attempts.
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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: high

Badger secretly approaches the woman, steals her breath into his throat and stomach, and retires. In the morning her people find her dead, and she is buried the next day.

Badger takes the breath from his stomach, blows it into the woman’s mouth, and the woman revives after being dead and buried.
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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 5833-5945 confidence: high

Raven removes the knife while his brother sleeps, beheads him, buries him shallowly, rides the black horse into a village, wins races, gains wealth, and receives the chief's daughter as wife.

Raven beheads and buries his younger brother, but the younger brother later comes to life again and appears before him.
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Traditions of the Thompson River Indians of British Columbia XXVI. THE WAR OF THE FISHES WITH THE OKANAGON. / XXVII. TCISKI'KIK. / XXVIII. THE ANTS AND THE TWO BROTHERS. / XXIX. AQ.; lines 8506-8554 confidence: high

When the women sleep, the monster eats their hearts; one boy hidden in a basket escapes.

The monster eats the women’s hearts; after the monster is killed, the hearts are replaced and the women revive.
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Traditions of the Thompson River Indians of British Columbia XXVIII. THE ANTS AND THE TWO BROTHERS. / XXIX. AQ. / XXXII. THE YOUNG MEN WHO LOST THEIR MOTHER. / XXXIII. THE SKUNK AND THE BADGER.; lines 8576-8586 confidence: high

“The Badger tries the same, takes away her breath. She is buried.”

The girl is buried after her breath is taken away; Skunk cannot revive her, but Badger succeeds by restoring her breath.
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Traditions of the Thompson River Indians of British Columbia XXXII. THE YOUNG MEN WHO LOST THEIR MOTHER. / XXXIII. THE SKUNK AND THE BADGER. / MXXIV. THE LAD WHO CAUGHT THE WIND. / XXXV. THE RAVEN.; lines 8607-8628 confidence: medium

Raven knows what happened, resolves to kill his brother, cuts off his head while camping, buries the body, and takes the horse.

After Raven cuts off his brother's head and buries the body, the brother later enters while Raven sits with his second wife and brother-in-law.
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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

“Kokwé'la, transformer”; “Old Man, transformer”; “Qua’qLqaL, three brothers, transformers”; Old Man lives in sky, makes rain, and returns.

The index lists dead return, resuscitation, death caused by stealing breath, and Old Man’s return.
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Traditions of the Thompson River Indians of British Columbia XXXVIII. THE BROTHERS. / SS ER ER / NOTES. / HIS MYTH THE MOSQUITO AND THE THUNDER.; lines 7357-7465 confidence: medium

Some say Bald-headed Eagle was brought to life again and then turned into the present bird because of misconduct; others say scalping accounts for his white head.

Some say Bald-headed Eagle was brought to life again and then, because of misconduct, was turned into the present bird.
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Wishram Texts COLLECTED BY / JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR.; lines 5959-6083 confidence: high

After a son is born, the man’s relatives wrap the child, put him in ashes, cover him, and roast him; the husband says the mother cannot care for him and that he has sent him to his grandparents.

The child is roasted in ashes and, after five days and nights, walks out alive and calls to his mother.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7324-7440 confidence: high

At a sandy place Willow throws Ika'inkainus so hard that he breaks in pieces; Eagle gathers the pieces, rolls them between his hands, and Ika'inkainus lives again.

Ika'inkainus is broken into pieces or dust twice and restored by Eagle into a living man.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7442-7550 confidence: high

The brothers gamble with the chief, win back all of their father's body, reassemble and revive him by stepping over the pieces five times, then use five double fires and twenty-five grizzly bears to destroy the village. They return home, scatter the grizzly bears over the mountains, and live well at Klamath.

The brothers win back the father's body, assemble the pieces, step over them five times, and bring him to life.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7553-7673 confidence: high

The fifth Bear arrives with thunder, lightning, hail, and rain, destroys the house, and fights Panther into the air. Flesh falls; the two descend as bones with hearts attached. Wildcat burns Bear flesh and body, saves Panther's flesh, and puts Panther in water.

Wildcat places Panther in water after the destructive fight, and Panther speaks alive again after five days and nights.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 8153-8257 confidence: high

Elk begins to sing and wants to carry Coyote; Coyote cannot refuse, gets on Elk's back, the fire blazes high, Coyote protests, Elk pays no heed, and Coyote is burned up.

Coyote is burned up, lies outside dead, then comes to life and remembers dying.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 1908-2029 confidence: medium

The passage reports songs about slain children; Coyote has set a big stone and circle of spits, then falls senseless, dies on the stone, is pierced by the spits, and the shinny-ball is thrown into the house.

Coyote is explicitly said to die after falling on the stone and spits, but later comes to and awakes, interpreting the interval as sleep.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 2797-2921 confidence: high

Coyote opens the box, sees his wife and son and Eagle's wife and son, and the two wives escape from the box.

The box holds the wives and sons; after Coyote opens it early, Eagle says they would have returned to life if the day had passed but now are dead permanently.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 3171-3294 confidence: high

The youngest Thunder brother breaks through and escapes; bones of dead elder brothers are gathered and stepped over five times, bringing them back to life; the narrator adds that if all five Thunder brothers had died, there would be no thunder today.

Dead brothers' bones are gathered, stepped over five times, and the dead return to life in their proper likeness.
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celtic

Celtic Fairy Tales BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS; lines 6216-6365 confidence: high

Auburn Mary tells him to kill her, strip her flesh, separate her bones, use the bones as steps, keep her flesh by the spring, and restore her with spring water, warning him not to leave any bone behind.

Auburn Mary voluntarily directs her own killing and dismemberment so her bones can serve as steps up the tree, then is restored when reassembled and sprinkled with spring water.
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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 3707-3827 confidence: high

Yellow Face snaps the iron loops, taking off the heads of the Gruagach's twelve sons, while the wooden loop on his own neck does no harm.

Yellow Face brings the Gruagach's twelve beheaded sons back to life, and they are described as alive and as well as ever.
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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 3829-3855 confidence: high

The Gruagach says the Shee an Gannon became his cowboy, guarded five golden cows and a hornless bull, cut off the five-headed giant's heads, killed the wizard hare, and brought the Gruagach's twelve sons to life.

The Gruagach states that the Shee an Gannon brought his twelve sons to life.
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Celtic Fairy Tales THE HORNED WOMEN / CONALL YELLOWCLAW / HUDDEN AND DUDDEN AND DONALD O'NEARY / THE SHEPHERD OF MYDDVAI; lines 1814-1906 confidence: high

She calls the cattle she brought; the slaughtered black calf comes off the hook alive, the oxen drag the plough, and all follow her into the dark waters.

The black calf, already slaughtered and hanging on a hook, gets off alive and well to follow the lake-maiden.
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Celtic Fairy Tales THE SPRIGHTLY TAILOR / THE STORY OF DEIRDRE / MUNACHAR AND MANACHAR / GOLD-TREE AND SILVER-TREE; lines 2600-2762 confidence: high

Gold-tree says her mother is coming and will kill her; servants lock her in a room. Silver-tree asks for Gold-tree's finger through the key-hole, "put a poisoned stab in it," and Gold-tree falls dead.

Gold-tree falls dead after Silver-tree inserts a poisoned stab into her finger; later the second wife removes the stab and Gold-tree rises alive.
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Celtic Fairy Tales THE STORY OF DEIRDRE / MUNACHAR AND MANACHAR / GOLD-TREE AND SILVER-TREE / KING O'TOOLE AND HIS GOOSE; lines 2905-2927 confidence: medium

The king has his goose as good as new to amuse him, and Saint Kavin supports him after he comes into his property until his death soon afterward.

The passage says the king had his goose as good as new and later refers to Saint Kavin having laid blessed hands on it.
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Celtic Fairy Tales THE WOOING OF OLWEN / JACK AND HIS COMRADES / THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT; lines 4012-4171 confidence: medium

The beggarman winds the thread down; the lad returns asleep, the hound has the last morsel of the hare, and the beggarman cuts off the lad's head and treats the hound the same way.

The juggler cuts off the lad's head and treats the hound similarly, then after payment their heads are restored as before.
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Celtic Fairy Tales THE WOOING OF OLWEN / JACK AND HIS COMRADES / THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT; lines 4173-4285 confidence: medium

The guards seize and hang the beggarman, then find him in the hall drinking ale; returning to the gallows, they find the king's favourite brother hanging there.

The guards believe they hang the beggarman, but he appears alive in the hall, while the king's brother and then the chief harper are found at the gallows; the beggarman later says the friends are unharmed.
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Gods and Fighting Men BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN; lines 14265-14357 confidence: high

A smith opens a cave with a key he made and sees a wide place with big men lying down; the largest lies in the middle with the Dord Fiann beside him, and the smith knows it is Finn and the Fianna.

The smith finds Finn and the Fianna lying in a cave, and later tradition says the Fianna will rise when the Dord Fiann is sounded three times.
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Gods and Fighting Men BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN; lines 14265-14357 confidence: high

The smith lifts and blows the Dord Fiann; its sound is very great, the lying men shake head to foot, and after a second blast they turn on their elbows.

The smith blows the Dord Fiann twice, causing movement but no full rising, while a future tradition requires three soundings for the Fianna to rise fully.
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Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2302-2408 confidence: high

The well of Slaine lies west of Magh Tuireadh and east of Loch Arboch; Diancecht, Octruil, and Airmed sing spells over it and add herbs, and dead or mortally wounded men placed in it come out whole and fiercer in battle.

Dead or mortally wounded men are placed in the well of Slaine and come out whole and sound, empowered for renewed fighting.
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Gods and Fighting Men CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2895-2981 confidence: high

Manannan makes the Feast of Age; Goibniu's ale prevents age, sickness, and death, and Manannan's swine revive after being killed and eaten.

Manannan's swine are killed and eaten one day and alive again the next day, continuing forever.
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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: medium

Lugh identifies the apples as those from the Garden in the East of the World, golden, honey-tasting, healing, and inexhaustible; he identifies the pig skin of Tuis, King of Greece, as universally healing and recounts the pig's water-to-wine and wound-healing powers and the Druids' statement that the virtue was in the skin.

The apples heal and do not lessen when eaten; the pig skin heals wounds and sickness; the seven pigs are killed nightly and alive again the next day, and their meat prevents sickness.
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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: high

The sea brings the boat to the island; the woman finds a tree with green leaves, takes some leaves, puts them about the Lad of the Skins, and he stands up well and sound.

The woman places green leaves from an island tree about the dead Lad, who immediately stands up well and sound.
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Gods and Fighting Men CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY / CHAPTER XII. THE GREAT FIGHT; lines 8133-8218 confidence: medium

Finn "fell himself in his bed of blood, and was the same as dead, but that he rose again."

After killing Ogarmach, Finn falls in his bed of blood and is described as the same as dead, but rises again.
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Gods and Fighting Men CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE / CHAPTER VIII. THE BOAR OF BEINN GULBAIN; lines 12984-13085 confidence: medium

"And if I cannot bring him back to life," he said, "I will put life into him the way he can be talking with me every day."

Angus says he will try to bring Diarmuid back to life, and if he cannot, will put life into him so he can talk with him every day.
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Gods and Fighting Men CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 3891-3966 confidence: high

The stranger plays sweet music again, calls to the men outside to watch him, and when they raise axes against him they strike one another and fall in blood.

After the guards lie in blood, the stranger gives an herb to rub in each man's mouth, and the men rise whole and well again.
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Gods and Fighting Men CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 4061-4090 confidence: high

The angry man of tricks takes his sword and strikes the head off the boy; Tadg O'Cealaigh says he does not like such a thing done in his presence.

The boy is beheaded and then restored to health; the passage also states that those put to death by Manannan would be brought to life again with an herb from his bag.
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Gods and Fighting Men CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 4061-4090 confidence: high

The passage says Manannan went around Ireland doing tricks and wonders, could not be kept anywhere, would be found safe after being put on a gallows with another man in his place, and revived those he killed with an herb from his bag.

The passage says Manannan brings those he has put to death back to life with an herb out of his bag.
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Gods and Fighting Men CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS; lines 10073-10173 confidence: high

Oisin urges going to Brugh na Boinne for satisfaction; Finn says this is foolish because the pigs will come to life again if left, and orders them burned and their ashes thrown into the sea.

Finn says the pigs will come to life again if left as they are, so he orders them burned and their ashes thrown into the sea.
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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 5051-5136 confidence: high

Cuchulain accepts the test, beheads the demon, and the demon rises and enters the lake with head and axe; next day he returns whole, tests Cuchulain's submission, spares him, and names him Champion of Ireland.

After Cuchulain cuts off The Terrible's head, the demon rises, departs with head and axe, and reappears whole and sound the next day.
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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 8074-8171 confidence: high

Finn stands over the wounded Dermot, who asks for healing well-water from Finn's hands; Finn has such a gift, but twice lets the water fall, and by the third attempt Dermot is dead.

Finn has a magic gift of restoring wounded men with well-water from his hands, but he lets the water fall twice and reaches Dermot only after death.
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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 8074-8171 confidence: medium

Grania's household finds Angus Ōg and the People of Dana with Dermot's body; after three cries they bear it away on a gilded bier, and Angus says he will send a soul into Dermot so he may speak with him daily.

Angus and the People of Dana carry away Dermot's body, and Angus says that although he cannot restore Dermot to life, he will send a soul into him so that Dermot can speak with him daily.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10060-10157 confidence: high

The Irish use a magic cauldron to revive their dead, who return restored but dumb; Evnissyen hides among the dead, is thrown into the cauldron, breaks it into four pieces, and dies.

The Irish place their dead in a magic cauldron; they emerge restored the next day but dumb.
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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: medium

Arawn instructs that Havgan must be laid low with a single stroke, since another stroke would immediately revive him as strong as ever.

Arawn warns that Havgan must be laid low with one stroke because an additional stroke would make him revive as strong as ever; Pwyll refuses the second blow.
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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 9964-10058 confidence: high

Bran offers a magic cauldron that restores slain men to health while leaving them unable to speak; the cauldron is said to have originally come from Ireland, near a mound and the Lake of the Cauldron.

The cauldron has the stated property that a slain man cast into it comes out well and sound, though unable to speak.
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Myths & Legends of the Celtic Race CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS; lines 1714-1823 confidence: medium

Illustration caption: Egyptian bark with figure of Rā holding an Ankh, enclosed in a solar disk, XIX Dynasty, British Museum.

The passage identifies the Ankh as a symbol of vitality or resurrection and says it appears among Egyptian signs found on megalithic carvings.
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Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 11491-11703 confidence: high

Angus Ōg is son of the Dagda and Irish god of love; he wooes and wins Caer, revives Dermot, rescues Dermot and Grania by magical devices, and bears away Dermot’s body.

Angus Ōg revives Dermot of the Love Spot.
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Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 11491-11703 confidence: high

“Found on Megalithic carvings ... the symbol of vitality or resurrection”

The ankh is explicitly identified as a symbol of vitality or resurrection.
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Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 12103-12265 confidence: medium

The Christianity entry says Cuchulain is summoned from Hell by St. Patrick to prove the truths of Christianity to High King Laery.

Cuchulain is said to be summoned from Hell by St. Patrick to prove Christian truths to High King Laery.
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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

Keelta mac Ronan is listed as summoned from the dead by Mongan, as a warrior and reciter among Finn's chief men, as meeting St. Patrick, and as assisting Oisīn in burying Oscar.

Keelta mac Ronan is listed as summoned from the dead by Mongan and described as a warrior and reciter.
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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 is deity and friend of beautiful youths and maidens; Dermot was raised with him, is slain by the wild boar of Ben Bulben, and is revived by Angus and taken to immortality in the fairy palace.

Angus revives Dermot after the wild boar kills him and takes him to share immortality in the fairy palace.
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Popular Tales of the West Highlands, Volume 1 BAILIE LUNNAIN. , 291 / BAILIE LUNNAIN. 293 / THE SLIM SWARTHY CHAMPION. 299 / THE SLIM SWARTHY CHAMPION. 301; lines 13838-13928 confidence: high

The Galloglach throws the plough-board in his hand and kills twenty-four persons of O'Domhnuill's own people.

After the plough-board kills twenty-four people, the Champion gives a grey weed and instructions to rub it on their mouths to bring them alive again.
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Popular Tales of the West Highlands, Volume 1 BAILIE LUNNAIN. 293 / THE SLIM SWARTHY CHAMPION. 299 / THE SLIM SWARTHY CHAMPION. 301 / THE SLIM SWARTHY CHAMPION. 303; lines 13930-14022 confidence: medium

The Earl asks Dust of Dust what trick he can do; the Champion removes an ear from his cheek. Taog imitates the act but cannot restore his own ear, while the Champion restores his.

The passage repeatedly shows body parts removed or heads cut off and then restored by the Champion, including Taog’s ear and the heads of the hound and carl.
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Popular Tales of the West Highlands, Volume 1 INTRODUCTION. / INTRODUCTION. / INTRODUCTION. 1XXV / INTRODUCTION. 1XXXV; lines 3432-3556 confidence: high

The prince has been dead for three days and buried; Knowledge directs two dogs to dig him up and remove a thorn, he revives, returns home, makes a grey oak fire, and burns his sister.

The prince is dead for three days and buried, but dogs dig him up, remove a thorn, and he comes alive again.
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Popular Tales of the West Highlands, Volume 1 INTRODUCTION. / INTRODUCTION. / INTRODUCTION. 1XXV / INTRODUCTION. 1XXXV; lines 3558-3625 confidence: medium

Horse, boar, oak tree, and apple are often referred to; no mistletoe is found unless represented by a sour herb that brings men to life, perhaps like soma or shamrock.

The passage mentions a sour herb that brings men to life.
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Popular Tales of the West Highlands, Volume 1 INTRODUCTION. XXXI / XXX11 INTRODUCTION. / INTRODUCTION. XXX111 / XXXIV INTRODUCTION.; lines 1385-1423 confidence: high

An old woman has a mysterious vessel of balsam that revives the dead; a despised character is the real hero; a boaster is ridiculed.

An old woman often has a mysterious vessel of balsam that brings the dead to life.
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Popular Tales of the West Highlands, Volume 1 THE DAUGHTER OF THE SKIES. 209 / THE DAUGHTER OF THE SKIES. 211 / THE DAUGHTER OF THE SKIES. 213 / THE GIRL AND THE DEAD MAN. 221; lines 11251-11316 confidence: high

They return home; she receives gold, silver, and the vessel of cordial, rubs the cordial on her two sisters, and brings them alive.

The youngest sister rubs the vessel of cordial on her dead sisters and brings them alive.
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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

When the crone's back is turned, the youth cuts off her head; his sword flies from his hand, and the crone puts her head back on her neck.

After the youth cuts off the crone's head, she grips it with both hands and puts it back on her neck as before.
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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 dog springs on the crone, and she strikes the dog with the magic club so that it lies there.

The same magic club is used to strike down the dog and the crone, and then to make the two brothers stand up.
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Popular Tales of the West Highlands, Volume 2 AN SAIGHDEAR. / AN SAIGIIDEAR. 297 / THE SHARP GREY SHEEP. 301 / A CHAORA BHIORACH, GHLAS.; lines 9010-9058 confidence: high

The editor says the sheep that came alive and was lame is like a Norse mythological account in which Thorr kills and flays his he-goats, has bones cast into goatskins laid away from the fire, hallows the goatskins, and the goats stand up, one halt in a hind foot.

The passage explicitly compares a revived lame sheep with Thorr's goats, which are killed, flayed, reassembled through bones and goatskins, hallowed, and restored, with lameness connected to a broken thigh.
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Popular Tales of the West Highlands, Volume 2 AN SAIGIIDEAR. 295 / AN SAIGHDEAR. / AN SAIGIIDEAR. 297 / THE SHARP GREY SHEEP. 301; lines 8899-9008 confidence: high

"They are going to kill me, but steal thou my skin and gather my bones and roll them in my skin, and I will come alive again"

The sheep foretells that it will come alive again if its skin and bones are gathered; after being killed, it revives when the girl rolls the remains in the skin.
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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: high

Twenty-four robbers return, notice food has been eaten, and their leader says the man is under the hogshead; four robbers take Iain out and kill him.

Iain is killed by robbers and repeatedly restored to life when the deer shakes wax from her ear onto him.
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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: medium

Fionn says the daughters must be obtained and every drop of their blood wrung into plates and cups, leaving them white as linen.

Blood taken from the three daughters is spilled on those within, and each recipient rises and goes until the blood fails.
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Popular Tales of the West Highlands, Volume 2 NA TRI BANTRAICHEAN. / NA TRI BANTRAICHEAN. 241 / THE THREE WIDOWS. 243 / THE THREE WIDOWS. 245; lines 7030-7116 confidence: medium

Expecting injury from the neighbours, Levi-our prepares a feast, ties a blood-filled sheep gut around his wife's neck, and tells her he will pierce it with a knife, let her fall, then sound a horn after which she should rise and wash herself.

Levi-our uses a blood-filled gut and knife to make his wife appear killed, then sounds a horn after which she rises.
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Popular Tales of the West Highlands, Volume 2 NA TRI BANTRAICHEAN. 241 / THE THREE WIDOWS. 243 / THE THREE WIDOWS. 245 / THE THREE WIDOWS. 247; lines 7118-7210 confidence: high

The men return from Levi-our, demand a better feast from their wives, cut their wives’ throats when dissatisfied, and sound a horn to raise them, but the wives do not rise.

A horn is used to attempt revival after real killings, but fails; in the Brian version, a staged death makes horn revival appear effective and causes the merchant’s fatal imitation.
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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: high

Fionn chooses to stay and boil the cauldron, explaining that uncooked flesh or broth falling into the fire would cause the deer to arise as before.

Fionn says the deer will arise as it was before if any flesh is uncooked or if any broth falls into the fire.
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Popular Tales of the West Highlands, Volume 2 THE FINE. 87 / NA FEINNE. 89 / XA FEINNE. / NA FEINNE. 91; lines 2434-2485 confidence: medium

Fionn is described as alive and no more; the gillies raise him on their spear-points, he gets better, they kill the king's sons and surviving people, and they regain the chase.

Fionn is described as alive and no more, then is raised on the point of the gillies' spears and gets better.
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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: high

The foster brothers say they fight MacDorcha MacDoilleir, Son of Darkness Son of Dimness, and a hundred of his people; "every one we kill to-day they will be alive to-morrow," and spells prevent leaving until the enemies are killed.

The foster brothers say that everyone they kill in battle against MacDorcha and his people will be alive the next day.
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Popular Tales of the West Highlands, Volume 2 THE KNIGHT OF THE RED SHIELD. 457 / THE KNIGHT OF THK RED SHIELD. 459 / THE KNIGHT OF THE RED SHIELD. 461 / THE KNIGHT OP THE RED SHIELD. 463; lines 14436-14524 confidence: high

The carlin puts her finger in two dead men’s mouths and brings them alive and whole; when she reaches the knight, he bites off her finger, and she kicks him over seven ridges, saying he will be the last she next-lives.

The carlin brings dead persons alive and whole by putting her finger in their mouths.
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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 old carlin arrives over the sea with a magic cup to revive her dead warriors and sons; the episode ends with her defeat and victory gained.

The old carlin brings a magic cup to revive dead warriors and her sons.
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Popular Tales of the West Highlands, Volume 2 THE KNIGHT OF THK RED SHIELD. 459 / THE KNIGHT OF THE RED SHIELD. 461 / THE KNIGHT OP THE RED SHIELD. 463 / THE KNIGHT OF THE RED SHIELD. 465; lines 14526-14623 confidence: medium

They bring down a little vessel of balsam, wash and bathe him with its contents, and he rises as whole and healthy as ever.

The man is washed and bathed with the contents of a little vessel of balsam and then rises whole and healthy.
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Popular Tales of the West Highlands, Volume 2 THE SON OF THE SCOTTISH YEOMAX. 273 / THE SON OF THE SCOTTISH YEOIVIAN. 275 / THE SON OF THE SCOTTISH YEOINLIN. 277 / THE WIDOW AND HER DAUGHTERS. 283; lines 8422-8467 confidence: high

While he is hunting, the daughter is to open the chamber, bring out her two sisters, draw the magic club on them, and they will be lively and whole as before.

The two sisters become lively and whole again when the magic club is drawn on them.
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Popular Tales of the West Highlands, Volume 2 THE WIDOW AND HER DAUGHTERS. 283 / A BHAINTREACH. / A BHAINTREACH. 287 / THE WIDOW AND HER DAUGIITEUS. 2S9; lines 8528-8608 confidence: medium

Instructions: use the vessel of balsam on the big sister, hide sisters, gold, silver, and later the girl and white glaive of light in hay-stuffed sacks, and decapitate the male figure while preventing the head from going on again.

The instruction says to cut off the male figure's head and keep the sword on the spinal marrow until it cools, before the head goes on again.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2072-2138 confidence: high

At the palace, women receive corpses brought on saddled horses; one woman anoints a corpse with warm water and balsam, and the man rises alive; two others are restored likewise.

Men slain daily by the Addanc are brought back to life through anointing with warm water and balsam.
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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 6603-6663 confidence: high

Bendigeid Vran gives a cauldron that makes a slain man well by the next day when cast into it, except that the man will not regain speech; Matholwch is joyful.

Bendigeid Vran gives a cauldron that can restore a slain man by the next day, but the restored man will not regain speech.
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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 6842-6934 confidence: high

The Irish heat the cauldron of renovation and place dead bodies into it; revived but speechless fighting-men emerge the next day. Evnissyen recognizes his side's peril, enters the cauldron among the dead, breaks it into four pieces, and bursts his own heart.

Dead bodies placed in the cauldron of renovation come forth the next day as fighting-men, though unable to speak.
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The Mythology of the British Islands APPENDIX 419 / INDEX 425 / CHAPTER I / CHAPTER II; lines 534-624 confidence: high

The passage reports a legend in which the forgotten Saga is recovered when Senchan Torpeist, chief bard of Ireland, gains permission from the Saints to call Fergus from the dead and receives from him a true and full version of the Raid.

Fergus, a heroic actor in the Raid, is called from the dead and provides the authoritative version of the Saga.
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The Mythology of the British Islands CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS / CHAPTER IX; lines 3421-3519 confidence: high

Killed or wounded Tuatha Dé Danann are brought to Diancecht and Airmid, plunged into wonder-working water, and restored to life and health.

Diancecht and Airmid restore killed or wounded Tuatha Dé Danann by plunging them into the wonder-working water of the spring of health.
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The Mythology of the British Islands CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS / CHAPTER IX; lines 3421-3519 confidence: high

Fomor weapons remain broken and dead champions do not return, while Tuatha Dé Danann weapons reappear restored and slain warriors return unhurt the next day.

Tuatha warriors slain one day return unhurt the next day, and their shattered weapons reappear in good condition.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 8193-8270 confidence: high

The Three Birds of Rhiannon “could sing the dead to life and the living into the sleep of death”; the passage adds that they sang seldom and quotes a Welsh triad about rarely heard things.

The Birds of Rhiannon can sing the dead to life and the living into the sleep of death.
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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 describes the Holy Grail as a Christian relic holding the Paschal lamb and Christ’s blood, then compares it to Celtic cauldrons: Dagda’s Undry, Brân’s cauldron of Renovation, Ogyrvran’s cauldron, cauldrons captured by Cuchulainn, and one captured by Arthur from the chief of Hades.

Brân’s cauldron of Renovation is described as bringing the dead back to life.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13704-13835 confidence: high

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 says he dies and is raised from the dead by Saint Patrick.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14644-14793 confidence: high

“Re-birth of Cuchulainn ... of Finn mac Coul.”

The index lists the re-birth of Cuchulainn and of Finn mac Coul.
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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 7060-7156 confidence: high

Conchobar and Cuchulainn stories were amended to show acceptance of the gospel; a new story says Patrick raised Cuchulainn from the dead to convince Laogaire the Second of Christianity.

Cuchulainn is raised from the dead by Saint Patrick so that he can bear witness to Christianity before Laogaire the Second.
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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 7060-7156 confidence: medium

Attempts were made to make the Tuatha Dé Danann into saints; Brigit, goddess of fire, poetry, and hearth, became Saint Bridget/Bride, daughter of the Dagda, with fire-linked attributes including sunrise birth, heavenly flame, pillar of fire, and life-giving breath.

Brigit's breath is said to give new life to the dead.
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The Mythology of the British Islands THE GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 2952-3060 confidence: medium

The seven pigs of Easal, King of the Golden Pillars, can be killed each night and be alive the next day; eating them prevents disease.

The seven pigs may be killed every night and are found alive again the next day.
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The Mythology of the British Islands THE GODS OF THE BRITONS / CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES / CHAPTER XVIII; lines 8864-8961 confidence: high

Brân sends embassies denying consent to the horse mutilation and appeases Matholwch with replacement horses, a silver staff, a gold plate, and a cauldron that revives slain men but leaves them speechless; Matholwch accepts.

The cauldron revives slain men placed into it, but those revived lose speech.
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The Mythology of the British Islands THE GODS OF THE BRITONS / CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES / CHAPTER XVIII; lines 8963-9071 confidence: high

Branwen tries to leap into the flames after her son’s death; battle follows; Irish dead are restored in a magic cauldron until Evnissyen enters it and bursts both cauldron and heart.

The Irish repeatedly restore their dead by placing them in the magic cauldron; Evnissyen’s destruction of the cauldron removes this advantage.
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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 3518-3627 confidence: high

The hunters feast on the Beavers; the passage notes a custom of cutting a flat bone from the beaver's hind foot and throwing it into water so dogs do not get it, but these hunters forget or lose that bone.

After the hunters feast and throw bones into water, the Beavers return to life; a missing hind-foot bone produces a wound on one returned Beaver.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 5246-5352 confidence: medium

Tcikapis steals grease from giant women; they knock him down, throw him into boiling water, but he jumps out alive and scalds them to death.

The giant women kill or appear to kill Tcikapis, throw him into boiling water, and he jumps out alive and kills them.
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Notes on the Eastern Cree and Northern Saulteaux MISCELLANEOUS. / AAA-; -AM / SOCIAL ORGANIZATION. / REIJGION.; lines 3231-3334 confidence: high

The novice falls down unconscious, and the passage states that the medicine power of the otter passes into his body while he lies unconscious.

During initiation, the novice falls unconscious after contact with the otterskin, the shaman says death is on him but he will be alive again, and he recovers with new knowledge.
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Notes on the Eastern Cree and Northern Saulteaux MISCELLANEOUS. / AAA-; -AM / SOCIAL ORGANIZATION. / REIJGION.; lines 3336-3435 confidence: high

Medicine men point the heads of their genies, cry out, direct invisible arrows of their manitous at a selected novice's stomach, and the novice falls motionless and is declared dead or drops when told he has been shot.

A novice is ritually shot by invisible manitou arrows, falls as dead, is declared dead, and is then brought back to life by ritual specialists.
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Notes on the Eastern Cree and Northern Saulteaux MONTHS AND SEASONS. / DIRECTIONS AND WEATHER CUSTOMS. / SOCIAL ORGANIZATION. / RELIGION.; lines 7760-7859 confidence: medium

The chief shaman speaks of the Great Spirit in heaven blessing all with long life, the tent teaching children, medicine skins and magic beads restoring life to the sick and dying, and ancestral knowledge of herbs and roots.

The lodge speech describes the Great Spirit sending long life, magic beads and medicine skins being prepared to restore life to sick and dying men, and ancestral herbal knowledge supporting healing.
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Notes on the Eastern Cree and Northern Saulteaux SOCIAL ORGANIZATION. / RELIGION. / MORTUARY CUSTOMS. / NORTHERN SAULTEAUX TALES.; lines 8779-8854 confidence: high

With only water visible, WisEkejack ties a string to Beaver's tail and sends him to the bottom for mud; Beaver is pulled up drowned, and WisEkejack blows on him so he comes to life again.

Beaver, Otter, and Muskrat are pulled up drowned or dead after diving, and WisEkejack brings them to life by blowing on them.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2655-2745 confidence: high

After breakfast he opens the bearskin and finds nothing but a blood-clot about the size of his fist.

The youth finds a blood-clot, dissolves blood in heated water, administers it to the skeleton woman, and she breathes, speaks, eats, and becomes well.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10677-10767 confidence: high

The men cut off the bear's hind legs and feet, observe its body quivering and its solid-bone ribs, then burn the hind quarters and bones and smoke the hide because any remaining bone or unsmoked hide could restore the bear to life.

The men are told to cut off the bear's feet, burn all bones, and smoke the hide because any remaining bone or insufficiently smoked hide could make Ganiagwaihegowa live again.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6652-6740 confidence: medium

The boys kill the Ganiagwaihegowa with red-willow arrows and burn her bones to powder so the monster cannot come to life again.

After killing the Ganiagwaihegowa, the boys burn her bones to powder so that the monster cannot come to life again.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7333-7433 confidence: high

At daybreak the woman comes in tempest, becomes a great whirlwind, digs a deep hole, lifts earth toward the sky, and the nephew is killed while the mole escapes.

The nephew is killed more than once by the witch's whirlwind attack and restored by the mole; the witch also returns to life after an initial killing and burning.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7728-7822 confidence: high

After warriors lie down, the old man rubs the first warrior, dismembers him joint by joint, pounds his bones to jelly in a mortar, pours the result into a bowl, and carries vessels to another part of the den.

The old man dismembers warriors, pounds their bones, removes the vessels, and later calls them forth fresh, lithe, light, and youthful.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8398-8497 confidence: high

Outside the village are piles of bones of people killed by the wizards; the bones are gathered near a hickory tree, Hodadenon commands them to rise, living men spring up, he adjusts mismatched limbs, and says he has brought them to life again.

Bones of people killed by the wizards are collected; Hodadenon commands them to rise, living men spring up, and he says he has brought them to life again.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8499-8581 confidence: high

Hodadenon returns to his newly recovered brother and the other men he had brought to life; some go home, others travel with him, and he leaves them with two uncles who can show the way.

Hodadenon returns to people he had brought to life and tells his sister he revived captive relatives and saved their brother; the group then returns home.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8584-8665 confidence: high

The two men fight westward and disappear; the young woman hears cries for several days, kills the dog, prepares its fat, and after ten days sees the fighters return as skeletons and then only naked, bloody skulls.

After the combatants are reduced to skulls, the helper pours boiling dog fat on Hodadenon's skull and he regains flesh and health.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8584-8665 confidence: high

Hodadenon and his companions gather scattered human bones near a large hickory tree. He pushes against the tree, calls the dry bones to arise, and they become living men who return to their homes.

Scattered human bones are gathered near a hickory tree, and Hodadenon commands them to arise; they become living men and return home.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8667-8761 confidence: high

The platform watcher is Hodadenon's sister, reduced to human skin without bones and flesh; Hodadenon places nearby bones and her skin at the foot of a large hickory tree, pushes the tree, calls for them to arise, and all leap up alive.

Hodadenon places bones and his sister's skin at the foot of a large hickory tree, calls them to arise, and they leap up alive.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8861-8960 confidence: high

At dawn Ongwe las says he will go home and return at night, brings his dead dogs to life, takes them into his canoe, and sails away.

Ongwe las brings dead dogs to life and later appears with restored dogs.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 9935-10021 confidence: high

Dahdahwat comes, chases Ganyadjigowa, bites him until dead, and says he has killed S'hodieonskon, who has great magical power.

Ganyadjigowa is bitten until dead, then Djoniaik treats the body with root powder and Ganyadjigowa becomes alive again.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 9935-10021 confidence: medium

Ganyadjigowa returns to Dagwanoenyent, says he shall never die, and says old people taught that if S'hodieonskon died he would soon come to life again.

Ganyadjigowa says he shall never die and cites sayings that if S'hodieonskon died he would soon come to life again.
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Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 25614-25711 confidence: high

At the third passageway, a guardian asks why the living woman is there. After hearing that she follows her husband's trail, he gives her a closed gourd for the husband's soul, a small gourd of the fat or oil of man, and instructions for the strawberry field and elderly berry picker.

A gourd is designated as the receptacle for the husband's soul or life, and the warder explains how releasing it into the mouth after sealing and oiling the body will reanimate him.
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Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 25713-25812 confidence: high

She prepares her husband's body with fine clay mixed with deer fat, rubs it with oil, opens the gourd bottle containing his life into the body's mouth, and sees the body come to life again.

The husband's life is contained in a gourd bottle and, when released into the prepared body's mouth, the body comes to life again.
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Seneca Fiction, Legends, and Myths BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ; lines 31560-31671 confidence: high

He finds the grandfather's bones, places them under a large hickory tree, and calls, “Arise, oh, grandfather. The tree is about to fall on you”; the grandfather hears and springs up.

The grandson finds the grandfather's bones, places them under a hickory tree, calls for him to arise, and the grandfather springs up.
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Seneca Fiction, Legends, and Myths BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ; lines 31673-31766 confidence: high

One of the dead man’s sons recognizes the bones, gathers and orders them under a large hickory tree, and brings his father back to life by pushing against the tree and calling for him to arise before it topples on him.

Two dead figures are represented by scattered bones; in each case the bones are gathered and ordered beneath a tree, a command to arise is spoken, and the figure returns to life in original form.
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Seneca Fiction, Legends, and Myths BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ; lines 31673-31766 confidence: medium

One of the dead man’s sons recognizes the bones, gathers and orders them under a large hickory tree, and brings his father back to life by pushing against the tree and calling for him to arise before it topples on him.

Both revival episodes place ordered bones beneath a specific tree and use a formula warning the dead figure to arise before the tree falls or topples on him.
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Seneca Fiction, Legends, and Myths BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ; lines 31673-31766 confidence: medium

The revived father has the form he had when he left home; the son flees in fear, and the revived man returns to his own people and recounts his adventures.

After revival, the father returns to his own village and Wild Cat is led home to his own people, where both recount adventures or past events.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23094-23199 confidence: medium

The youth travels at a slow run, goes over a mountain, reaches a lake with a white waterfowl in the middle, shoots it dead, makes a cord from hairs pulled from his head, and draws the body to shore.

The youth kills the white waterfowl, learns it is not the object of vengeance, returns it to its home, and tells it to come to life again.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23201-23300 confidence: low

The old man turns homeward; the things that had left return, and he restores the body of the great beast and other disturbed things.

After striking the youth, the old man returns homeward and restores the body of the great beast and all other disturbed things.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23302-23410 confidence: medium

The youth regains consciousness, says his head pains him and that the old man may have killed him, returns to the lodge, is announced by owls, sees the old man's nicked war club, and asks it to assist him.

The youth regains consciousness after believing he was killed, and the old man later says he is alive again.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23793-23884 confidence: medium

The old man takes down a war club, demands the bird again, threatens the youth with death, strikes him on the head, kills him, recovers the bird body, and gives back its life, which is said to be that of a female relation of the old man.

After killing the youth, the old man recovers the bird body and gives back its life, identified as that of a female relation.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23977-24073 confidence: high

Little Burnt Belly brings back to life his brothers, who had been devoured by the cannibal, and they return to Honenhineb's lodge.

The brothers who had been devoured by the cannibal are brought back to life.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 24446-24541 confidence: high

The youngest brother says none of the brothers has the orenda to kill him, that his sister alone can kill him, and instructs them to build a secure log lodge, place his body and living sister inside, position his head correctly, and seal the lodge with logs.

The brother is beheaded, his head is placed with his body, and during the storm the head reunites with the body and he comes to life.
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Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 12683-12775 confidence: high

The Djoiiiaik man sees many people like Doonongaes coming and runs away; the men find the great chief lying dead.

After finding Doonongaes dead, his people are instructed to use orenda and try to make him alive again.
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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 12778-12868 confidence: high

The old Oanos man gives a white flint canoe containing black paint and mysterious powder and instructs the men to paint faces, apply powder to wounds, wash with cold water, blow on the chief, and give powder-water to drink.

The old man prescribes a sequence of face painting, powder on wound edges, cold-water washing, blowing on the body, and a medicine drink after the chief opens his eyes.
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Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 12965-13058 confidence: high

At night Has'honyot goes with the tied women to Doonongaes's body, cleans and washes the wound, applies a pounded weed, pours water on the corpse's mouth, blows into the mouth, and speaks words the women do not understand.

Doonongaes is dead; Has'honyot treats the corpse, burns tobacco, sings, blows into the mouth, and Doonongaes comes to life.
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Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 13150-13237 confidence: high

Doonongaes says he has come back and come to life; Skahnowa says his master was killed and the body should have decayed.

Doonongaes says he has come back and come to life, while Skahnowa insists that his master was killed and dead long ago.
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Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 13240-13330 confidence: high

At Doonongaes's lodge, Skahnowa challenges the visitors and asks how Doonongaes is alive again; Tsodiqgwadon says, "We die and become alive again," explaining this as the way of people with potent orenda; Skahnowa accepts Doonongaes as master and promises not to trouble him.

Skahnowa asks how Doonongaes is alive again, and Tsodiqgwadon replies that persons with potent orenda die and become alive again.
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Seneca Fiction, Legends, and Myths CURTIN / HSWITTJ / HI WITT J / HEWITT.; lines 26098-26191 confidence: low

Hodadenon stands by the fire, holds tobacco, addresses animals, forest inhabitants immune to enchantment, and life-making beings, casts tobacco into the fire, asks for assistance, says both travelers have no relations left, and says they will fetch those who perished.

Hodadenon prays for assistance and says they will fetch those who have perished from the place where they died.
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Seneca Fiction, Legends, and Myths CURTIN / HSWITTJ / HI WITT J / HEWITT.; lines 26194-26287 confidence: high

The two lay a long pile of bones in order; they push against a great elm tree, and Hodadenon shouts that the elm is falling on those sleeping there; people arise, some with mismatched arms or legs.

Bones are arranged side by side, men and women arise, and Hodadenon repairs mismatched limbs after their resurrection.
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Seneca Fiction, Legends, and Myths CUSTIW / J LEGENDS 363 / HBWITT / HSWITTJ; lines 16773-16875 confidence: medium

Through a corner opening, the youth enters a large room under the lodge, finds fleshless nearly dead people, cures them with spittle, brings them out, and gives homeward directions to named groups.

The captives are described as without flesh and almost dead, and Ot'hegwenhda cures them by rubbing them with spittle.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5754-5854 confidence: medium

The mother says two men cut her body in two and fled with the lower half; she says she can live as she is and could reunite the two parts if the lower half were recovered.

The mother remains alive after being cut in half and says she can reunite her body if the son recovers the stolen lower half.
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Seneca Fiction, Legends, and Myths FICTION / FICTION / BSWITTJ / HSWITTJ; lines 14717-14815 confidence: medium

The chief pulls out the enemy's arm and it flies back; the enemy pulls off the chief's arm and it flies back to its place.

Severed arms fly back to the bodies of combatants, and enemy flesh pieces can return unless kept away until cool.
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Seneca Fiction, Legends, and Myths FICTION / FICTION / BSWITTJ / HSWITTJ; lines 14818-14911 confidence: medium

Five concealed persons see enemies gather the chief’s flesh and limbs; the enemies prepare a council of thanks, form a circle, and place the body pieces in the center while preparing to sing the war song.

The slain chief’s body pieces fly together and he becomes active again long enough to kill five persons before falling apart.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 19525-19611 confidence: high

Everything passes into a doorway; the place is revealed as a game snare, and the elder boy is killed with a hammer.

The boys are killed and eaten, then are born again by morning while the Genonsgwa die from giving birth to them.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11340-11437 confidence: medium

Bloody Hand is introduced as a great man claimed by several Iroquois tribes, known as both hunter and war captain, and as one who loves and respects carnivorous birds and animals.

Bloody Hand feeds carnivorous birds and animals; after he is killed, the birds mourn him and begin preparations to bring him back to life.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11340-11437 confidence: high

On a Seneca war expedition Bloody Hand is killed with others; his body lies naked in the forest after enemies scalp him and carry off the scalp as a trophy.

The birds state that Bloody Hand's scalp must be recovered before they can resuscitate his body, and Black Hawk retrieves it.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11439-11539 confidence: high

The assembly observes renewed plant growth, declares the singing sufficient, selects the chickadee, and administers medicine inside and outside the dead man’s body.

Birds and beasts apply and administer medicine, sing continuously, and the killed man comes back to life.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16196-16293 confidence: high

The grandson searches around the lodge, hears moaning, finds a man held beneath the roots of a slippery-elm tree, gives him hope of smoke, kicks over the tree, commands him to rise, and gives him a strengthening smoke.

The uncle says he was eaten and his bones were put beneath the elm tree; when the nephew overturns the tree and commands him to rise, the uncle rises well.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16491-16582 confidence: high

Inside the lodge Djieien lies dead, and under the couch Ot'hegwenhda finds Hagowanen in a dying condition with flesh gone from his arms and legs.

Hagowanen is described as only a skeleton, but when Ot'hegwenhda rubs spittle over him, flesh returns and he becomes well.
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Seneca Fiction, Legends, and Myths HEWITT. / S5SJ LEGENDS 587 / HIWITT. / BBWITT.; lines 27212-27305 confidence: medium

The brother takes up the bark case, carries it on his back with a forehead strap, and goes with his sister to the place where the other uncle's skull protrudes from the ground.

Gadjis'dodo' restores the uncle whose skull protrudes from the ground and whose flesh had withered, and restores his sister from the bark case to normal size.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 13957-14020 confidence: high

Doonongaes says S'hodieonskon comes to life again shortly after death, says he came to life two days after dying, and tells the trackers to stop pursuing the Laughing Man and go home.

Doonongaes states that S'hodieonskon comes to life again after dying and that he himself returned to life two days after death.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 14110-14194 confidence: medium

Tsodiqgwadon and Doonongaes start for Broken Land; Tsodiqgwadon rebukes Doonongaes for chasing and hurting people and links a prior encounter with a large man to that conduct; Doonongaes points to where he was killed and says a man brought him to life and was later killed by him.

Doonongaes says he was killed, a man brought him to life, and he then killed that man at the man's lodge.
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Seneca Fiction, Legends, and Myths HUWITT. / CUBTIN / S3 MYTHS 467 / CUBTIN; lines 21423-21504 confidence: medium

The old woman learns of an intended attack, tells her grandson they must get his sister out of the Yenonsgwa's belly, and burns tobacco on a small fire while pushing smoke toward the dead body and calling for the granddaughter to come out.

The girl is located within the dead Yenonsgwa body; after collective tobacco burning at a fire, she starts up, pants for breath, walks out, and regains strength by smoking tobacco.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17248-17341 confidence: high

In the morning Okteondon lies on bark; the witch kills him with a club, flays him with hands and feet attached to the skin, places his flesh in a bark bowl, and his wife sets the bowl on the lodge roof.

Okteondon is killed, flayed, and his flesh is put in a bowl; the skin pouch flies away and he reappears alive and well.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17248-17341 confidence: uncertain

Okteondon, his wife, and two friends go to the lake shore, find a heap of men's bones, arrange the bones near a large hickory tree, push the tree toward them, and warn them to rise.

Okteondon and his companions arrange men's bones near a hickory tree, push the tree toward them, and warn them to rise or the tree will fall on them.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17343-17433 confidence: high

Okteondon's orenda causes bones to spring up as living men, and he tells them they may go home.

The passage states that Okteondon's orenda causes bones to spring up as living men.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17531-17627 confidence: high

The youth gathers bones, threatens a hickory tree will fall unless the people rise, and the bones become living men; during the climb up the hemlock tree, two men with unequal legs look back and fall as bones.

After the youth gathers the bones and calls out, the bones become living men.
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Seneca Fiction, Legends, and Myths KOTBS 795 / K0TE8 797 / K0TB8 799 / NOTES 807; lines 46766-46926 confidence: high

A note explains a belief that body parts with orenda or magic power can fly back into place after dismemberment unless prevented until cold.

The notes describe dismembered magical body members returning to place unless cooled and state that bringing dry bones to life is frequent in these stories.
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Seneca Fiction, Legends, and Myths MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT / SS?SJ FICTION 181; lines 4781-4878 confidence: high

Around the rock the lad gathers human bones, places Hadjoqda head west and feet east, shouts to rise before the hickory falls, and many persons arise; Hadjoqda is restored and some people have mismatched limbs.

After the cannibal is killed, the youth gathers bones, calls to them, and many persons arise and run; Hadjoqda receives his body back.
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Seneca Fiction, Legends, and Myths NOTES 793 / KOTBS 795 / K0TE8 797 / K0TB8 799; lines 46551-46655 confidence: medium

A reference to the power of becoming alive again is said to very probably rest on reptile hibernation and skin-shedding, indicating change of bodies.

The note links a power of becoming alive again with reptile hibernation and skin-shedding, described as change of bodies, and nearby notes list named snakes and the Great Serpent.
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Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 3894-3985 confidence: high

The body is burned on a wood pile and bones scattered; the younger sends the woman west inside a cat-tail flag on an arrow, follows her, and warns that his brother's ghost will follow.

The elder brother is killed, burned, and his bones scattered, yet the younger brother later says he has come to life again and is following them; the earlier warning also names his ghost as pursuer.
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Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 4090-4192 confidence: medium

Haiendonnis, while hunting, points at Gaasyendiet'ha, a panther, and a fox; each falls dead, is skinned, and the three skins are made into pouches hung in his cabin.

The skins of killed beings are made into pouches, commanded to stand, and described as coming to life or standing alive.
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Seneca Fiction, Legends, and Myths S3 MYTHS 467 / CUBTIN / CUBTIH / CUBTIK; lines 21613-21716 confidence: high

The elder brother rubs mold from a man's face and recognizes him as a brother; the Great Head blows on the body and the man becomes well.

The Great Head restores one body by blowing on it, and later reassembled skeletons rise when the young man commands them as the Great Head passes over.
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Seneca Fiction, Legends, and Myths S3 MYTHS 467 / CUBTIN / CUBTIH / CUBTIK; lines 21719-21817 confidence: high

Dagwanoenyent must bring to life his three nephews and his brother; he tells The-Found-One to put the bones together and push a big hickory tree while calling for the people to rise. All come to life, the man-eater vows never to eat man again, and all go home.

Dagwanoenyent directs The-Found-One to put the bones together and push a hickory tree while calling for the people to rise; all then come to life.
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Seneca Fiction, Legends, and Myths S3 MYTHS 467 / CUBTIN / CUBTIH / CUBTIK; lines 21819-21905 confidence: medium

About twenty men still had portions of the medicine in 1884; it is the same as the bird-made medicine that brought Bloody Hand to life, is powerful in orenda, and requires avoidance of colored or black foods, allowing pure white beans and white cob corn.

The medicine is explicitly said to be the same medicine made by birds when they brought Bloody Hand to life.
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Seneca Fiction, Legends, and Myths S55S1 LEQBNDB 497 / CUBTIN. / CDBTIN, / BXWITT.; lines 22614-22710 confidence: medium

The only living presence at the women’s place is a woman’s skin hung to swing, watch, and give alarm; the uncle takes it down, says it will be restored, rubs it with orenda, and the woman regains normal human appearance.

A woman’s skin is taken down and rubbed by the old man with orenda until it regains normal human appearance.
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Seneca Fiction, Legends, and Myths S5SJ LEGENDS 587 / HIWITT. / BBWITT. / HBWITTJ; lines 27502-27596 confidence: high

The host takes apart the volunteer's fleshly body, unjoints the skeleton, lays each piece aside, carefully wipes the pieces and bones, washes all, and begins to join bones and flesh back together.

The host takes apart the volunteer's body and skeleton, cleans the parts, reassembles them, tells him to arise again, and describes his life as new.
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Seneca Fiction, Legends, and Myths Seneca Fiction, Legends, and Myths / SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION; lines 394-486 confidence: high

A hero, or others at his order, gathers bones of failed adventurous heroes, arranges them, and quickens them with the warning: "This tall hickory tree will fall on you, brothers, unless you arise at once."

The repeated episode has a hero gather skeleton bones of failed heroes, place them in normal positions, and quicken them to arise.
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slavic

Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2339-2452 confidence: high

At night Dobrotek lays the sleeping maiden on the grass and falls asleep; a rival knight passes, stabs him, carries the princess to the king's palace, and claims her as his wife and as a rescued princess.

A rival stabs Dobrotek; the magic horse brings life-giving, curing, and strengthening waters from the Mountain of Eternal Life, and these restore warmth, blood flow, the wound, and strength.
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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 3033-3141 confidence: high

“he began to hiss like a serpent” and breathed a “poisonous blast” upon the princess.

The princess falls as if dead after the poisonous breath and awakens after the fisherman sprinkles Life-Giving Water on her face.
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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 5986-6107 confidence: high

The fox finds the youngest brother's mangled body, captures a young raven, and demands Water of Death and Water of Life from the Red Sea in exchange for releasing it.

The prince's mangled body is reassembled and restored using the same two-water operation tested on the young raven, after which he rises whole and without scars.
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Fairy Tales of the Slav Peasants and Herdsmen THE SLUGGARD / THE SLUGGARD / KINKACH MARTINKO / KINKACH MARTINKO; lines 7257-7338 confidence: high

After the man is stabbed, drops of blood fall beneath the princess's window; she weeps over the blood-stained ground, and an apple-tree grows rapidly, blossoms, and bears red apples.

The slain man's blood and the princess's tears produce an apple-tree and apple; when her tears water the apple, it becomes the same young man, who states that her tears restored him to life.
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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 old king prepares for the wedding but announces George's execution for taking the secret of animal language; after the sentence, the princess asks for and receives George's body.

George is executed, his severed parts are joined with Water of Death, and he is revived with Water of Life.
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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: high

After the brothers depart, Niezguinek weeps over his weak horse. The horse speaks, says it is the son of the Dappled Horse with the Golden Mane, and instructs him to kill it, bury it under earth and manure, sow wheat, harvest it, and place some near the body.

The horse instructs Niezguinek to kill and bury it, wheat grows over the body, and after the harvested grain is fed near its bones the horse rises full of life.
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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 horse instructs Niezguinek to kill him and use his entrails as bait to trap the King of the Lobsters for the key; Niezguinek protests but then strikes the horse dead with his club.

The horse instructs the hero to kill him, is killed for the quest, and is revived with Life-giving, Curing, and Strengthening waters.
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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

Niezguinek hides in the horse's body, captures the smallest ravenling, and asks the old raven to fetch Life-giving, Curing, and Strengthening waters.

The old raven brings three named waters, and when Niezguinek sprinkles them on the horse, the horse rises alive and strong.
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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 5453-5525 confidence: high

The princess tells the king she can make him young by piercing his heart with a sword, cutting his body into pieces, washing and rejoining the pieces, and breathing on them so that he returns to life young and handsome.

The princess kills Niezguinek, cuts him up, washes the pieces in pure water, rejoins them, breathes on them, and he returns alive, healthy, handsome, and bright.
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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 4584-4702 confidence: high

The horse lands where the prince’s two brothers lie frozen in death. The prince sprinkles them with Life-Restoring Water and then with the Water that Revives; they regain color, open their eyes, and stand up.

The two brothers are frozen in death and are restored by Life-Restoring Water and the Water that Revives.
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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 one golden hair from the sleeping Sun and asks about a dried-up well whose spring water cures disease and can restore the dead; the Sun says a frog blocks the spring and must be killed.

The well's water cures disease and revives the dead, but has dried up because a frog blocks the spring; killing the frog restores the flow.
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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: medium

Plavacek comes to a half-ruined town during a funeral procession. Its king asks him to ask Dede-Vsevede why an apple-tree whose fruit gives everlasting youth has borne neither fruit nor flower for twenty years.

The apple-tree once renewed youth, and the well once cured invalids and revived corpses, but both have ceased functioning for twenty years.
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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: medium

The old king recounts that his city and garden became a dark forest and lake, the lake's fish are his former subjects, the King of the Toads turned his wife's heart, promised magic bird eggs for immortality and youth, was cut in two, and grew together again.

The old king cuts the King of the Toads in two, but after the queen falls on him weeping, he grows together again.
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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: medium

Whirlwind carries Ivan through the sky over mountains and seas, tires, drinks the water of weakness from the right tub, while Ivan drinks the water of strength from the left, becomes a mighty hero, takes the sword, and cuts off Whirlwind’s head.

Voices warn that Whirlwind will come to life if Ivan does not strike again; Ivan refuses a second blow, then burns the body and head and scatters the ashes.
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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

Dmitri and Vassili come upon Ivan, Yelena, the steed, and the caged Fire-bird; they are tempted, and Dmitri stabs Ivan and cuts him to pieces.

Ivan is murdered and cut to pieces, then revived when the Gray Wolf applies the water of death and the water of 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 1683-1793 confidence: high

The raven returns on the third day with two vials; the Gray Wolf tears the young raven in two, sprinkles it with water of death so it grows together, and with water of life so it flies away.

The water of death makes the torn young raven and Ivan’s body grow together, while the water of life makes them live or rise.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON.; lines 12788-12893 confidence: high

Mirko cuts the witch to pieces, burns the loom and materials, but one of her ribs springs out and she rises whole again; she asks to be spared and offers four diamond horseshoe nails and escape instructions.

After Mirko cuts and burns the witch, one of her ribs springs out and she rises whole again; he later burns the pieces so she can never rise again.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / CHEKH MYTHS AND FOLK-TALES. / MAGYAR MYTHS AND FOLK-TALES. / INTRODUCTION.; lines 321-406 confidence: high

The Modoc story concerns a personage seeming to be the sky with the sun in it; he is destroyed and burned up every evening, but a golden disk in his back cannot be destroyed by fire or anything else.

In the Modoc story summary, the personage is burned up every evening and reconstituted every morning from an indestructible golden disk identified as the sun.
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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 408-504 confidence: high

The man flees to a deep river where an old man stretches his neck across the water as a bridge; the old man promises to delay the pursuer and explains that her life resides in her stomach, which must be cut up and burned.

The old man states that the woman's life is in her stomach and that she will revive unless the stomach is removed, cut up, and burned; the witches perform this destruction.
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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: medium

The Mogol bird coughs up the calves, puts them on Ivan's legs, blows and spits; the calves grow back and Ivan continues in strength and activity.

The Mogol bird returns Ivan's severed calves to his legs, blows and spits, and the calves grow back into place.
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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

"Raven son of Raven carried healing water and living water and sprinkled Ivan Tsarevich with them."

Raven son of Raven carries healing water and living water and sprinkles Ivan Tsarevich with them after the barrel is broken.
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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

An eagle's nest with five young is on a cliff; the old eagle finds Jalmir's body, remembers his gift of beef for her children, carries him to the island, plunges him into a spring, and he begins to breathe and wakes.

Jalmir revives after immersion in a spring; the water of life revives the princess, while the water of death applied twice makes the king unable to live again.
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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 returns a third time; Marya warns that Koshchei will hew him to pieces; Koshchei catches Ivan, cuts him into small pieces, puts him in a pitched barrel with iron hoops, casts it into the blue sea, and takes Marya home.

Koshchei cuts Ivan into pieces and casts him into the sea; the brothers-in-law recover him, assemble the pieces, and use dead and living water to restore him to life.
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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

The maiden wakes, pursues Ivan, strikes him in the breast with her sword, then pities him, heals his wound with healing water, asks him to take her as wife, and tells him to wait three years.

The maiden strikes Ivan so that he falls and his blood stiffens, then applies healing water and he rises unharmed.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND.; lines 5714-5772 confidence: high

The stone voice says Ivan can save Bulat by killing his son and daughter, collecting their blood in a vessel, and rubbing the stone; Ivan and Vassilissa grieve, kill the children, gather the blood, and rub the stone.

The voice from the stone instructs Ivan to kill his son and daughter and rub the stone with their blood; after this, Bulat comes to life.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND.; lines 5714-5772 confidence: medium

The stone voice says Ivan can save Bulat by killing his son and daughter, collecting their blood in a vessel, and rubbing the stone; Ivan and Vassilissa grieve, kill the children, gather the blood, and rub the stone.

Ivan and Vassilissa kill their children for the blood rite, but after Bulat revives the children are found alive in their room.
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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 4457-4579 confidence: high

Ivan obtains the water of life and the water of death, sprinkles his brothers, and they rise, thinking they have slept long; Ivan says they would have slept forever without him.

Ivan sprinkles his brothers with the named waters, and they rise as if from a long sleep rather than remaining asleep forever.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore CHAPTER VI. / LEGENDS. / FOOTNOTES: / INDEX.; lines 15988-16303 confidence: medium

"Life, Water of"; "Waters of Life and Death"; "Waters of Strength and Weakness".

The index lists Life Water and Waters of Life and Death as mythological topics.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore CHAPTER VI. / LEGENDS. / FOOTNOTES: / INDEX.; lines 16305-16478 confidence: low

"Waters of Life and Death" and "Waters of Strength and Weakness"

The index explicitly lists 'Waters of Life and Death.'
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL. / FOOTNOTES:; lines 7509-7649 confidence: high

The note cites versions of the Giant's heart or Koshchei's death, an Egyptian myth, and a Hottentot story where a killed girl's extracted heart is placed in a milk-filled calabash and she grows again.

In the summarized parallel, the girl is killed and eaten, but after her heart is placed in a milk-filled calabash she grows again inside it.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 14053-14145 confidence: medium

An old Lithuanian tradition explains the sole's shape by the Queen of the Baltic Sea eating half and throwing the rest back; a Kherson legend says a half-eaten fish came to life when the Blessed Virgin set that as proof for Gabriel's words at the Angelical Salutation.

In the Kherson legend, the Blessed Virgin says she will believe Gabriel if a partly eaten fish comes to life, and it immediately does so.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 14800-14935 confidence: high

The travelers reach a country where the King's daughter is near death; the King promises half his kingdom and possessions for a cure and execution for failure; the travelers claim to be doctors and request a private apartment, tub of water, sharp sword, and big table.

The first Princess is cut into pieces, washed and rinsed, reassembled, and restored alive and well when the old man breathes on her.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 14937-15058 confidence: high

The old man 'put the pieces of the Princess's body together, bit by bit, and breathed on them' and the Princess stood up alive and well.

The Princess's body is put together and revived by the old man's breath; the note describes this as a miraculous cure by a supernatural being.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 15189-15307 confidence: high

At the end of the soldier's service, the little devil cuts him up, boils the pieces in a cauldron, reassembles him bone to bone, joint to joint, vein to vein, sprinkles him with the Waters of Life and Death, and the soldier rises as a fine young man.

The little devil cuts the soldier into pieces, boils them, reassembles the body, sprinkles it with the Waters of Life and Death, and the soldier rises transformed.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3966-4134 confidence: high

After the third flight, Koshchei catches Prince Ivan, cuts him into small pieces, seals them in a pitch-smeared barrel bound with iron hoops, throws the barrel into the blue sea, and carries Marya Morevna home.

Prince Ivan is cut into pieces and sealed in a barrel; after recovery, Water of Death rejoins the pieces and Water of Life revives him.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 4136-4287 confidence: low

Ivan fattens the colt until it becomes a wondrous steed, rides to Marya Morevna, and she embraces him, asks how God brought him back to life, fears Koshchei, and rides away with Ivan after he says the steed flies like a bird.

Marya Morevna asks how God brought Prince Ivan back to life and fears that Koshchei will cut him in pieces again.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 4289-4350 confidence: high

The commentary names Baba Yaga as the feminine counterpart of Koshchei and the Snake, and notes magic waters that restore life, including Slavonic two-water cures.

The commentary describes magic water that brings the dead back to life and notes Slavonic stories with two waters performing separate parts of the cure.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 4828-4914 confidence: high

In the Egyptian tale, Satou tells Anepou he will place his heart in the flowers of the acacia tree; Satou tells his wife the secret, and she recommends that the King cut down the acacia, causing Satou's heart to fall and Satou to die.

Satou dies after his acacia-held heart falls, but Anepou finds the heart, treats it with mystic fluid, returns it to the body, and Satou is restored to life.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 6115-6203 confidence: medium

Ivan stays alone, disarms and beats Baba Yaga, cuts three strips from her back, locks her in a closet, later restores the strips to his companions' backs, and cures them.

Ivan takes the strips from Baba Yaga and applies them to his companions' backs, which are immediately cured.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 6115-6203 confidence: medium

In a cited story, Baba Yaga plucks a hair, tells Ivan Devich to tie three knots and blow, and he and his horse turn to stone; she pounds them in her mortar and buries the remains under a stone.

Baba Yaga pounds Ivan Devich and his horse to bits and buries them; Prince Ivan forces her to reveal where the fragments are and what he must do to restore them to life.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore LI. THE HASTY WORD 370 / RUSSIAN FOLK-TALES. / CHAPTER I. / INTRODUCTORY.; lines 1027-1165 confidence: high

Marusia runs to her grandmother; the old woman gives her two phials, one of holy water and one of water of life. The next day both Marusia's husband and son die.

After her husband and son die, Marusia sprinkles them with water of life and they revive.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore LI. THE HASTY WORD 370 / RUSSIAN FOLK-TALES. / CHAPTER I. / INTRODUCTORY.; lines 2690-2758 confidence: high

The Smith strips the seigneur, puts him into the furnace with tongs, burns him to a cinder, throws the remains into milk, and later finds only charred bones in the tub.

The seigneur is reduced to cinders and charred bones, is described as no more, and is later brought back alive and young by the Demon/journeyman.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 13171-13318 confidence: medium

The corpse begs for the lid; the moujik requires an account. The corpse says it went to the village and killed two youngsters, and the moujik asks how they can be brought back to life; the supplied passage ends as the corpse begins to answer.

After the corpse says it killed two youngsters, the moujik asks how they can be brought back to life.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 13320-13455 confidence: high

The corpse instructs the moujik to cut the left skirt of its shroud, place it with live coals in a pot, and use the smoke to revive killed youngsters; after the moujik cuts the shroud and returns the coffin-lid, the corpse goes to its grave but cock-crow leaves the coffin-lid partly above ground.

A corpse instructs the moujik to use part of its shroud with live coals; when the procedure is performed, the two dead lads come back to life.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 13457-13614 confidence: medium

The warlock says the blood was taken so the bridal pair would die, and explains that they can be brought back to life by cuts in their heels and by pouring their own blood into the wounds; he identifies which pocket holds each person’s blood.

The warlock says the bride and bridegroom can be brought back to life if cuts are made in their heels and their own blood is poured into those wounds.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 13616-13715 confidence: high

A speaker offers to restore the young people for a reward; the Soldier follows the Warlock's instructions, brings them back to life, and is hospitably treated and rewarded.

The Soldier brings the young people back to life after following the Warlock's instructions.
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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

The passage recounts Indian and Tamil versions in which a dead child or girl is restored through a double process: body re-creation by charm and life restoration by incantation.

The Tamil comparative example separates bodily re-creation from life restoration, and the Zhar-Ptitsa episode separately reassembles the fragments and applies dead water then live-water.
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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

The passage states that the two waters in the Skazkas generally possess the virtues and uses previously mentioned, though some cases differ.

The passage repeatedly describes pairs of waters or fluids with complementary or opposed effects: healing and destruction, strength and weakness, death and life.
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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

In another version, the Prince steals the Tsar Maiden's flask, breaks the sleep-spell, is dismembered by elder brothers, and is revived by the Zhar-Ptitsa using dead water and live-water.

The elder brothers cut the Prince into pieces, and the Zhar-Ptitsa gathers the pieces, reassembles them, and revives him with dead water and live-water.
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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: medium

Vikhor drinks the Water of Weakness from the right-hand tub, while Prince Ivan drinks the Water of Strength from the left; Prince Ivan beheads Vikhor, refuses a second stroke, burns the body, and scatters the ashes.

Voices warn that Vikhor may come to life if struck improperly; Prince Ivan burns the severed head and trunk and scatters the ashes.
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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

The princess thanks the prince; the castle and its surroundings revive, with people resuming actions and animals, trees, flowers, birds, and river fish appearing.

After the princess is freed and the wizard flees, the castle and surroundings become alive again, and people, animals, vegetation, birds, and fish resume or reappear.
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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.

The spring's water is said to heal the sick and revive the dead; its flow is stopped by a toad and restored when the toad is killed and the well cleaned.
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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

In a decayed city, an old man with a staff leads Floatling to a king whose apple-tree once bore youth-producing apples but has borne no fruit for twenty years; the king asks for an answer from Grandfather Allknow.

One city has lost youth-producing apples, while another has lost living water that formerly healed the dying and revived corpses.
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Sixty Folk-Tales from Exclusively Slavonic Sources SERBIAN STORIES FROM CARNIOLA 252 / CROATIAN STORIES 265 / ILLYRIAN-SLOVENISH STORIES 297 / WESTERN SLAVONIANS.; lines 418-464 confidence: high

“Two waters, one of death and the other of life, are found in the Bohemian stories, just as in the Russian ones...”

The passage explicitly states that Bohemian stories contain two waters, one of death and one of life, and explains their respective roles in restoring a dead body.
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Sixty Folk-Tales from Exclusively Slavonic Sources SERBIAN STORIES FROM CARNIOLA 252 / CROATIAN STORIES 265 / ILLYRIAN-SLOVENISH STORIES 297 / WESTERN SLAVONIANS.; lines 418-464 confidence: high

“When the ‘dead water’ is applied to the wounds of a corpse, it heals them... it is necessary to sprinkle it with the ‘living water.’”

The dead water heals wounds on a corpse, but the living water is needed to bring the dead body to life.
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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 2854-2887 confidence: medium

When the frontier of the dark realm is crossed, flashes fly from the horse's forehead; everything comes to life again, and the regions blossom with spring flowers.

At the frontier of the dark realm, flashes from the horse's forehead precede everything coming to life again and the regions blossoming with spring flowers.
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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

The third task is to bring the waters of death and life; George reaches a black forest, and two young ravens bring him two bottle-gourds, one with each water.

The ravens bring the two waters; George uses death water to kill a spider and life water to revive a fly, which confirms it has been brought to life again.
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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

After George is executed, Goldenhair obtains his body, fits head to body, sprinkles him with water of death so the wound disappears, then sprinkles him with water of life and he rises youthful and fresh.

Water of death reunites George's severed head and body, and water of life revives him as youthful and fresh.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE. / LII.--KRALJEVITCH MARKO.; lines 8447-8477 confidence: high

Marko asks Andro to sing; Andro fears the Vila of the cloud would shoot him, but sings after Marko reassures him. Branches fall, and a spear strikes Andro down.

Andro is struck down by a spear, and the Vila later uses grasses to bring him back to life.
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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 4161-4190 confidence: high

The poor scholar in a hare's skin lies slain under an oak for a year; the spirit whose body he had buried awakens him and brings him back to life.

The poor scholar lies slain for a whole year and is brought back to life by a spirit.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXIV.--ILYA OF MUROM AND NIGHTINGALE THE ROBBER. / SOUTHERN SLAVONIANS. / XXXV.--THE LORD GOD AS AN OLD MAN. / XXXVI.--BULGARIAN HOSPITALITY.; lines 5717-5784 confidence: high

The husband says all given by the Lord is the guest's, steals the child while the wife is occupied, kills him, places him whole in the frying-pan, shuts him in the oven, and returns to speak cheerfully with the old man.

After being killed and put in the oven, the child appears alive, well, gold, bright, crowned, armed, and holding blessing and grain.
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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 6835-6860 confidence: high

The simpleton bends over the well to reach water; his brothers push him in, and he drowns.

The simpleton drowns in the well; the fox removes water from him, places him on fresh grass, and he revives.
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The Epic Songs of Russia BOLD ALTOSHA THE POPE'S SON. / THE ONE AND FORTY PILGRIMS. / EPIC SONGS OF BUS SI A. / EPIC SONOS OF RUSSIA. 103; lines 3538-3704 confidence: high

The companions weep, take leave of Kasyan, cut off his feet and arms, remove his eyes and tongue, bury him to the breast in damp mother earth, say farewell as to a dead man, and go toward Jerusalem.

Kasyan is treated as dead after mutilation and burial, then Mikola restores his body parts and breath because he was wrongfully slain.
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The Epic Songs of Russia BOLD ALTOSHA THE POPE'S SON. / THE ONE AND FORTY PILGRIMS. / EPIC SONGS OF BUS SI A. / EPIC SONOS OF RUSSIA. 103; lines 3706-3858 confidence: medium

Vladimir and his heroes find the deep pit where Kasyan had been sunk to the breast, but Kasyan is absent; they return to Kief amazed.

Kasyan is associated with a pit where he had been slain, yet is reported to have accompanied the pilgrims to Jerusalem and appears at Vladimir's court.
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The Epic Songs of Russia CHURILO PLENKOVICH. / DITTK STEPANOVICH. / VASILY THE DRUNKARD AND TZAR BATYQ. / S'WTJET MIKAILO IVANOVICH THE ROVER.; lines 11464-11496 confidence: medium

Some versions make Mdrya the White Swan the Dragon of the under-world, transforming in the coffin to kill Mikailo; Mikailo cuts his bride apart, removes snakes and reptiles, sprinkles her with living water, marries her, and lives happily afterward.

The summarized variant has Mikailo cut his bride into pieces, remove concealed reptiles, sprinkle her with living water, and marry her.
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The Epic Songs of Russia EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON. / IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER.; lines 7361-7520 confidence: high

Mikailo seizes and beats the Dragon with iron implements while demanding waters of life and death; she bargains from three years to two years to three hours.

An under-world Dragon is beaten into fetching waters that can revive Mikailo's wife and her own crushed offspring.
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The Epic Songs of Russia EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON. / IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER.; lines 7361-7520 confidence: high

The Dragon fetches the waters; Mikailo sprinkles the little dragon until it revives, then sprinkles Marya the White Swan until she sits up and speaks.

The little dragon and Marya are restored by applications of the waters; the little dragon's revival is explicitly staged through first, second, and third sprinklings.
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The Epic Songs of Russia EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON. / IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER.; lines 7522-7673 confidence: medium

Marya drags Mikailo onto the plain, commands a white stone to stand where he stood, and Mikailo is turned into a stone straightway.

Mikailo is turned into a stone and later emerges when the aged pilgrim breaks it, describing the interval as a long sleep.
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germanic

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

Faithful John is condemned and granted a last speech; he says he has been true, explains the ravens' conversation and his actions to save his master, and after the king calls for pardon he falls lifeless and becomes stone.

Faithful John becomes stone; the king wishes to bring him to life, and the stone states a condition under which it will be restored to life.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1296-1387 confidence: high

The king kills the children, smears their blood on the stone, Faithful John returns to life, and John restores the children by reattaching their heads and using their blood.

The king kills his children and uses their blood to bring Faithful John back from stone to life.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1296-1387 confidence: high

The king kills the children, smears their blood on the stone, Faithful John returns to life, and John restores the children by reattaching their heads and using their blood.

Faithful John replaces the children’s heads, rubs the wounds with blood, and they become whole again immediately.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1939-2027 confidence: high

The King calls her his dear wife; she answers that she is his wife and receives life again by God’s grace, becoming healthy.

When the King recognizes and addresses the true Queen, she confirms her identity and receives life again by God’s grace.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2331-2404 confidence: high

The scullion tells the King; the King swings his sword three times over the spirit, and at the third time his wife stands before him strong, living, and healthy; the King rejoices and hides the Queen until the christening.

The King swings his sword three times over the spirit, and at the third time his wife stands before him living and healthy.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2691-2781 confidence: high

The young king places the leaves on his dead wife's mouth and eyes; she revives, eats and drinks, leaves the vault with him, and the young king entrusts the leaves to a servant.

The leaves restore the dead young queen in the vault and later restore the drowned young king after his servant retrieves the body.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 864-945 confidence: medium

On the third night, six tall men bring a coffin. The youth opens it, finds a cold dead man, and tries to warm him by the fire, by holding him, and by lying beside him until the dead man becomes warm and moves.

The youth warms a dead man by the fire, by holding him, and by lying beside him; the dead man becomes warm, moves, and threatens him.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11519-11580 confidence: high

The travelers come to a kingdom where the King's daughter is sick and then dead; St. Peter says he can bring dead people to life, is taken to her, requests a kettle and water, and allows only Brother Lustig to remain.

St. Peter says he can bring the dead to life and the dead princess rises living, healthy, and beautiful after his actions and invocation.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11519-11580 confidence: high

St. Peter cuts off the dead girl's limbs, boils them, removes and arranges the white bones, invokes the holy Trinity three times, and at the third time the princess rises living, healthy, and beautiful.

The dead girl's limbs are cut off and boiled, her bones are arranged, and she is then restored to life.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11582-11640 confidence: high

Brother Lustig hears that a king’s daughter is dead, plans to revive her for payment, offers his service to the king, and is allowed to try after the king consults councillors.

The king’s dead daughter is restored to life after St. Peter orders her bones correctly and speaks the threefold invocation.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11582-11640 confidence: high

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

The passage presents a revival procedure involving dismemberment, boiling, removal and ordering of bones, and the maiden’s return to healthy life.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 12173-12268 confidence: medium

The witch says she knows the stag; her little dog barks; after the gold-child threatens to shoot it, she transforms him so that he lies like a stone, while his bride waits in vain.

The witch transforms the gold-child so that he lies like a stone; his brother commands her to bring him to life again, and he is restored to human shape.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13270-13332 confidence: high

The maiden explains the three-night ordeal: groups of chained men will torment him, he must not speak, the third group will cut off his head, and she will revive him with water of life if he endures.

The third-night tormentors cut off the boy’s head, and the released princess restores him with water of life.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 16472-16558 confidence: medium

Three army-surgeons at an inn boast that they can remove and restore a hand, heart, and eyes; they possess a salve in a little bottle that joins parts together.

The surgeons remove hand, heart, and eyes and rely on a salve that joins parts together to restore them the next morning.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17527-17622 confidence: high

The Queen says she can cut off a head and replace it; she restores Ferdinand’s head, then cuts off the King’s head and does not restore it, after which the King is buried and she marries Ferdinand.

The Queen cuts off Ferdinand’s head and restores it, but cuts off the King’s head and does not restore it.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 21582-21669 confidence: medium

The moon pieces reunite in the world below; the dead awaken, see again, become merry, drink, quarrel, fight, and make noise that reaches heaven.

When the moon pieces reunite in the world below, the dead become restless, awaken from sleep, see again, and resume activities.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24772-24866 confidence: medium

The angel appears with a dry branch and orders the hermit to carry it until three green twigs sprout, sleep with it under his head, beg bread, and stay only one night in a house.

The angel prescribes carrying dry wood until three green twigs sprout, and the sprouting occurs when the hermit dies and is restored to favor.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6609-6693 confidence: high

In the forbidden room, the third sister finds her two sisters murdered and cut in pieces, gathers their limbs in order, and the limbs unite so both maidens open their eyes and live again.

The third sister gathers the murdered sisters’ limbs in order; the limbs move and unite, and the sisters open their eyes and are alive again.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6791-6886 confidence: medium

Marlinchen takes her best silk handkerchief, gathers all the bones from beneath the table, ties them up, carries them outside the door, and weeps tears of blood.

After the boy is killed, eaten, and reduced to bones, Marlinchen gathers the bones near the juniper-tree; a bird then emerges from mist and fire and sings in first person about the boy's death and remains.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 7050-7177 confidence: medium

The bird’s song states that the mother killed it, the father ate it, and the sister Marlinchen gathered its bones; Marlinchen goes out, and the bird throws down shoes to her.

The bird sings that the mother killed it, the father ate it, and Marlinchen gathered its bones; after the millstone death and fire, the little brother appears.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 7858-7974 confidence: medium

Snow-white admits the disguised woman and buys the laces. The woman laces her quickly and tightly until Snow-white loses her breath and falls as if dead; the Queen says she is now the most beautiful and runs away.

Snow-white falls as if dead or senseless after the laces and comb, then revives when the dwarfs remove the harmful object.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 7976-8068 confidence: high

Servants carry the coffin, stumble over a tree-stump, and the apple piece comes out of Snow-white's throat; she revives, and the king's son asks her to become his wife.

The servants stumble, the poisoned apple piece leaves Snow-white's throat, and she opens her eyes, sits up, and is alive again.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9331-9408 confidence: high

The marshal climbs the quiet hill, sees the dragon hacked to pieces and the sleeping company, cuts off the huntsman's head, carries away the maiden, and threatens her into saying that he killed the dragon.

The huntsman is beheaded, the head is reattached, a root is placed in his mouth, and life returns.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9331-9408 confidence: high

The lion finds the maiden gone and master dead, blames the bear, and blame passes down to the hare. The hare says he can restore the master with a root from a mountain two hundred hours away; the lion orders him to return within twenty-four hours.

The hare identifies a distant mountain where a root grows that cures all illness and wounds, then brings it back to revive the master.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9545-9620 confidence: medium

The huntsman says the marshal cut off his head while he slept, carried off the princess, and lied about killing the dragon; he says his animals healed him with a wonderful root. The princess confirms the huntsman killed the dragon and explains the marshal forced her promise of silence and the year-and-a-day marriage delay.

The huntsman reports that the marshal cut off his head while he slept and that his animals healed him by means of a wonderful root.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9690-9781 confidence: medium

The hunter loads his gun with three silver buttons, shoots down the witch, threatens her with fire, and learns that his brother and animals are in a vault turned to stone.

The brother, animals, and other human beings are turned to stone in a vault and come to life again when touched by the witch’s wand.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9690-9781 confidence: high

On the way home, one brother says the Queen had treated him as husband and he had slept in the other’s bed; the jealous brother beheads him, then repents.

A brother kills his deliverer-brother in jealousy, repents, and the dead brother is restored to life by the root of life.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9690-9781 confidence: high

The hare fetches some of the root of life while there is still time, and the dead man is brought to life again without knowing of the wound.

The hare offers to fetch the root of life, brings it while there is still time, and the dead man is revived.
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Teutonic Mythology, Volume 1 HERODIAS, DIANA, ABUNDIA. 283 / IIERODIAS, DIANA, ABUNDLV. 235 / HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289; lines 14328-14424 confidence: medium

Ostara/Eastre is described as divinity of radiant dawn and up-springing light, bringing joy and blessing, with meaning easily adapted to the Christian resurrection-day.

The passage says Ostara/Eastre's meaning could be adapted to the Christian resurrection-day and that heathen notions appear grafted onto major Christian festivals.
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Teutonic Mythology, Volume 1 NORNI. FATAE. 411 / NORNI. FATAE. 413 / NOKNI. 415 / KORNI. WALACHUKIUN. 417; lines 20718-20752 confidence: high

The legend of Hildr is summarized: she goes to the val at night and by magic wakes fallen warriors into life again; it is said to be preserved in the Edda and in the Old High German poem of Gudrun, where she is called Hilde.

The passage summarizes a legend in which Hildr uses magic to wake fallen warriors into life again.
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Teutonic Mythology, Volume 1 THUNAR. 175 / THUNAR. 177 / THUNAR. 179 / THUNAR. 181; lines 9046-9137 confidence: high

Thor's hammer hallows dead bones and makes them alive again; in the Eddic Hamars heimt, Thor's hammer is stolen by a giant and buried eight miles underground.

Thor's hammer is said to hallow dead bones and make them alive again.
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Teutonic Mythology, Volume 1 THUNAR. 177 / THUNAR. 179 / THUNAR. 181 / THUNAR. 183; lines 9220-9248 confidence: high

The devil is called the modern representative of the thunder god and is credited with creating male and female goats; Thor preserves the picked bones of his goats so that he may bring them to life again.

Thor keeps the bones of his goats after they have been picked so that he may bring the goats to life again.
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Teutonic Mythology, Volume 1 THUNAR. 179 / THUNAR. 181 / THUNAR. 183 / THUNAT?. 185; lines 9251-9325 confidence: high

The note says Sæhrímnir is eaten daily and whole again each evening, then cites witches whose consumed wine and bread become full again when struck by a golden rod.

The note repeatedly describes or lists beings restored after being eaten, reduced to bones, or dismembered, including Sæhrímnir, an ox, a cock, a fish, Pelops, and Lemminkainen.
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Teutonic Mythology, Volume 2 CHAPTER XX. / WATEE. 583 / WATEB. HEILAWAC. 585 / WATER. HEILAWAC. 587; lines 7287-7358 confidence: medium

The author says water-worship was apparently Celtic likewise; the rock-spring Karnant makes a broken sword whole again if water is taken from the source under the rock before daylight.

Karnant water makes a broken sword whole, Maribohilde’s waters put together a body hewn in pieces, and footnoted Germanic traditions concern water used for sword repair or tempering.
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Teutonic Mythology, Volume 2 CUCKOO. 679 / II. K / CUCKOO. 681 / G82 TEEES AND ANIMALS.; lines 11606-11645 confidence: medium

The nightingale is linked with a myth in which her dead-born children are sung alive, said not to be German in origin; redbreast and titmouse are introduced as peculiarly sacred little birds.

The nightingale's children are said to be born dead and sung alive by her.
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Teutonic Mythology, Volume 2 EARTHQUAKES. WALAHALLA. 817 / WALAHALLA. 819 / PARADISE, 821 / ELYSIUM. 823; lines 18213-18255 confidence: high

The younger heaven is called Gimill, is distinct from Odinic Valholl, and appears after Ragnarok has begun and the Aesir have fallen fighting the sons of Muspell.

After Ragnarok, several gods are described as reviving, becoming young again, or emerging anew, and old Asgard is revived on Idavollr.
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Teutonic Mythology, Volume 2 SCUOHISAL. 487 / VOL. II. E / NICHUS, NIX. 489 / NICHUS, NIX. 491; lines 2758-2849 confidence: high

Christianity forbids such offerings and pronounces old water-sprites diabolic, but common people retain awe and think these accursed beings may one day share salvation; the neck wants sacrifice for musical instruction and a promise of resurrection and redemption.

The neck wants a promise of resurrection and redemption, grieves when told he will not be saved, and rejoices when told the Redeemer lives for him too.
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Teutonic Mythology, Volume 2 WIND. STOEM. 635 / WIND. STOEM. 637 / WIND. STOEM. 639 / STOEM. 641; lines 9738-9817 confidence: high

Earth or mould is holy; fruits and trees rise from it, the dead are laid in it, death is described as return to terra mater, and earth contact gives strength.

The passage names earth as terra mater, describes death as falling into her womb, and notes a burial posture interpreted as return to mother earth and future new birth or resurrection.
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Teutonic Mythology, Volume 3 CHAPTER XXXII. / TRANSLATION. / HEEOES INSIDE HILLS. 953 / HEEOBS INSIDE HILLS. 955; lines 5338-5377 confidence: medium

Donnersberg/Tonnerre in the Wormazfeld is identified as the mountain where ancient ghosts kept riding in and out; these are described as souls of fallen and resuscitated heroes, seen by the Christian eye in hell-fire.

Donnersberg is described as the mountain where ancient ghosts ride in and out, and these ghosts are identified as souls of fallen and resuscitated heroes.
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Teutonic Mythology, Volume 3 CHAPTER XXXVIII. / SPELLS AND CHARMS. / KUNES. / SPELLS AND CHARMS.; lines 18889-18932 confidence: medium

Songs and runes are said to kill and bring to life, prevent dying, heal or make sick, bind wounds, stanch blood, ease pain, lull to sleep, quench fire, calm sea-storms, bring rain and hail, break bonds, undo chains and bolts, open or close mountains, unlock treasures, and forward or delay birth.

Songs and runes are said to kill, bring to life, and prevent dying, as well as heal or cause sickness.
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Teutonic Mythology, Volume 3 DEVIL. / NAMES TAKEN FROM HIS FIGURE. / DEVIL. / NAMES TAKEN FROM HIS FIGURE.; lines 7348-7398 confidence: high

The Donar comparison includes his he-goats being served for dinner, their bones brought to life again, and anger when one bone is broken.

Donar’s he-goats are described as eaten and then restored to life from their bones, with a broken bone causing anger.
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Teutonic Mythology, Volume 3 FUBIOUS HOST : CHABLES, WUOTAN. / SPECTEES. / SPECTEES. / FUEIOUS HOST : AETHUE, WALDEMAE.; lines 4783-4832 confidence: medium

Boccaccio’s story is summarized: a ghost killed by his false mistress chases her naked through the wood every Friday, has hounds tear her apart, and after each killing she rises again so the hunt begins anew.

In Boccaccio’s story, each time the hunted woman is slain, she rises again and the hunt begins anew.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 22818-23025 confidence: medium

"life restored 184-5 n."

The index includes an entry for life restored.
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Teutonic Mythology, Volume 3 SPELLS AND CHAEMS. / STOKM-KAISING. BOND-SPELL. / SPELLS AND CHAEMS. / DISLOCATION-SPELL. 1233; lines 19268-19320 confidence: medium

The Cod. Vatic. 4395 charm recounts God receiving nails and wounds at the holy cross, Longinus making a fifth wound, and God on the third day commanding the body in the earth: flesh to flesh, blood to blood, veins to veins, bone to bone, joints to joints, each in its place; the speaker then bids the same.

The Vatican charm invokes cross wounds, Longinus, and a third-day command restoring the body in the earth before applying the same command to the patient.
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Teutonic Mythology, Volume 3 TRANSLATION. / HEEOES INSIDE HILLS. / TEANSLATION. / HEROES INSIDE HILLS.; lines 5638-5690 confidence: medium

Charles is placed in the castle-cellar of Salurn and the Silesian Zobtenberg; the passage says Charles is Wuotan, and Wuotan after Muspilli rises on the world anew, alive and young again.

Odin is said to depart, be supposed dead, and come back; Wuotan is said to rise alive and young again.
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Teutonic Mythology, Volume 4 CHAPTER I. / INTRODUCTION. / INTRODUCTION. 1270 / INTRODUCTION. 1281; lines 343-438 confidence: high

In the Silvester legend, a Jewish sorcerer kills a bull in the name of his God, and Silvester brings it to life again by calling upon Christ.

The Silvester example has a bull killed by one ritual actor and restored to life by another invoking Christ.
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Teutonic Mythology, Volume 4 PRIESTS, 1313 / CHAPTER V. / PRIESTS. / PRIESTS. 1315; lines 1947-2039 confidence: medium

Priests are said to know the art of quickening the dead and to possess healing and divinatory gifts.

Priests are said to know the art of quickening the dead.
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Teutonic Mythology, Volume 4 SICKNESSES. 1661 / SICKNESSES. / SICKNESSES. 1665 / HERBS AND STONES. 1669; lines 19420-19510 confidence: high

A snake brings an herb that reanimates the dead; a weasel culls a red flower that quickens; birds pick herbs and teach their uses to humans.

The passage groups examples in which a snake, weasel, raven, swallow, birds, and harts mediate access to herbs that reanimate, quicken, heal wounds, restore sight, or instruct humans in plant uses.
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Teutonic Mythology, Volume 4 SICKNESSES. 1661 / SICKNESSES. / SICKNESSES. 1665 / HERBS AND STONES. 1669; lines 19420-19510 confidence: high

A snake brings an herb that reanimates the dead; a weasel culls a red flower that quickens; birds pick herbs and teach their uses to humans.

A snake is specifically said to bring the herb that reanimates the dead in the cited Glaucus and Polyidus legend.
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Teutonic Mythology, Volume 4 SPECTRES. 1587 / SPECTRES. 1589 / SPECTRES. 1591 / TRANSLATION. 1593; lines 15537-15634 confidence: high

A translated hero is said to be attested as early as 1096, with Charlemagne described as if resuscitated from the dead; Frederick is said to lie at Trifels in the Palatinate, where his bed is made every night.

The passage says a translated hero is spoken of as early as 1096 and describes Charlemagne as if resuscitated from the dead, with another figure redivivus.
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Teutonic Mythology, Volume 4 SPELLS AND CHARMS. 1G87 / SPELLS AND CHARMS. 1689 / SPELLS AND CHARMS. 1691 / SPELLS AND CHARMS. 1093; lines 20487-20545 confidence: medium

The passage contrasts Christian saints and Zeus regarding raising the dead, cites Saxo on charms under a dead person's tongue forcing speech, and notes a tongue singing after a head is cut off.

The passage mentions raising the dead, a dead person forced to speak by charms under the tongue, and a tongue singing after decapitation.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. F. 175D / SUPERSTITIONS. G. 1701 / SUPERSTITIONS. G. 1763 / SUPERSTITIONS. G. 1765; lines 24297-24439 confidence: high

Women go around the church, bid the dead arise, take the church-door knocker in hand, call 'come forth,' and command old bearded ones to stand up.

Women bid the dead arise, take the church-door knocker, call 'come forth,' and command old bearded ones to stand up.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. G. 1701 / SUPERSTITIONS. G. 1763 / SUPERSTITIONS. G. 1765 / SUPERSTITIONS. G. 17G7; lines 24442-24585 confidence: medium

The list mentions reviving a thief hanged on the gallows, using a shroud, stealing goods, and night-riding on calves and goats through stones and sticks.

The passage says some want to revive a thief who has been hanged on the gallows.
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Teutonic Mythology, Volume 4 VOL. IV. H H / APPENDIX. / SUPERSTITIONS. C. 1743 / SUPERSTITIONS. C. 1747; lines 23277-23376 confidence: medium

A fragment describes eating cooked flesh, placing straw or wood where the heart was, and making those eaten alive again with a granted span of life.

The fragment says cooked flesh is eaten, a substitute is placed where the heart was, and the beings are made alive again and granted life.
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Teutonic Mythology, Volume 4 VOL. IV. H H / APPENDIX. / SUPERSTITIONS. C. 1743 / SUPERSTITIONS. C. 1747; lines 23277-23376 confidence: high

When an infant dies unbaptized, women place the corpse in a secret place and pierce it with a stake, saying that otherwise the child would rise and could harm many.

An unbaptized infant corpse is pierced with a stake because it is said the child would otherwise rise and harm many; a mother-infant burial is also pierced with a stake.
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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

The speaker contrasts Peter and Paul as Apostles and free men with himself as a condemned servant, and says that if he suffers he will become Christ's freeman and rise free.

The speaker says that if he suffers he shall become the freeman of Jesus Christ and rise free, and he seeks the one who died and rose again.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. V. / CHAPTER VI. / CHAP. VII. / CHAPTER VIII.; lines 6321-6415 confidence: high

Darkness covers the earth from the sixth to ninth hour; the sun is eclipsed, the temple veil and rocks are rent, graves open, and many bodies of saints arise.

The graves open and many bodies of saints which slept arise.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. VII. / CHAPTER VIII. / CHAPTER IX. / CHAPTER X.; lines 6542-6744 confidence: high

“there was an earthquake; and we saw an angel of God roll away the stone of the sepulchre and sit upon it”

The angel tells the women that Jesus, who was crucified, has risen from the dead, after the tomb stone is rolled away.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. VII. / CHAPTER VIII. / CHAPTER IX. / CHAPTER X.; lines 6542-6744 confidence: high

“his countenance was like lightning and his garment like snow; and we became through fear like persons dead.”

The angel at the sepulchre announces that Jesus is risen and directs the women to tell the disciples.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. XVI. / CHAP. XVII. / CHAPTER XVIII. / CHAPTER XIX.; lines 4529-4669 confidence: medium

Boys play on a house-top; one falls and dies; the others run away; the boy's relations accuse Jesus, who denies the charge and proposes asking the boy.

After the boy falls and dies, Jesus asks him who threw him down, and the dead boy answers that Jesus did not do it; the chapter summary also describes this as raising the dead boy to acquit him.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER 1. / CHAP. II. / CHAP. III. / CHAPTER I.; lines 17232-17340 confidence: medium

Ignatius asks them to give thanks to the Father through Christ Jesus for bringing a bishop of Syria from east to west, and says it is good to turn from the world unto God and rise again unto him.

Ignatius says he should turn from the world unto God so that he may rise again unto God, and later links faithfulness with no longer appearing to the world.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 13651-13778 confidence: high

The text says the flesh is judged and raised, calls the flesh the temple of God, and says believers were called in the flesh and will receive reward in the flesh; Jesus Christ is described as first a spirit and made flesh.

The passage explicitly states that the flesh is raised and judged, and that the audience will receive reward in the flesh.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 14199-14332 confidence: high

Prophets receive prophecy and speak beforehand concerning him; he appears in flesh to abolish death, reveal resurrection, prepare a new people, and show that after resurrection he will judge the world.

Christ appears in the flesh to abolish death and make known the resurrection from the dead.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 16399-16552 confidence: high

The passage says magic was dissolved, wicked bonds destroyed, ignorance taken away, the old kingdom abolished, God appeared in the form of a man for renewal of eternal life, and death was to be abolished.

The passage mentions Christ’s suffering and resurrection, says God designed to abolish death, and describes bread as an antidote so that the faithful should not die but live forever in Christ.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 18974-19111 confidence: high

The writer blesses the recipients through God the Father and Jesus Christ, called everlasting high-priest and Son of God, asks that they be built up in virtues, receive a lot and portion among the saints, and believe in the Father who raised Jesus from the dead.

The passage names the Father as the one who raised Jesus Christ from the dead.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 5240-5277 confidence: medium

The Gospel of Nicodemus is introduced, formerly called the Acts of Pontius Pilate, concerning the sufferings and resurrection of Jesus Christ.

The title of the Gospel of Nicodemus states that it concerns the sufferings and resurrection of Jesus Christ.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 5692-5804 confidence: high

Pilate asks Jesus what he should do; Jesus answers according to what is written and says Moses and the prophets prophesied concerning his suffering and resurrection; the Jews call this blasphemy.

Jesus states that Moses and the prophets prophesied concerning his suffering and resurrection.
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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. / CHAP. V.; lines 6044-6087 confidence: high

Others tell Pilate that Jesus raised Lazarus from the dead after Lazarus had been four days in his grave.

Others say Jesus raised Lazarus from the dead after Lazarus had been four days in his grave.
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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. / CHAPTER 1.; lines 16914-17051 confidence: high

Ignatius, called Theophorus, addresses the holy church at Tralles in Asia as beloved of God, having peace through the flesh, blood, and passion of Jesus Christ, and hope in the resurrection by him.

The opening greeting names resurrection as being by Jesus Christ, and the exhortation says belief in Christ's death lets the recipients escape death.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / IGNATIUS TO THE SMYRNEANS. / CHAPTER I.; lines 17899-17988 confidence: high

After resurrection Jesus came to those with Peter and said, "Take, handle me, and see that I am not an incorporeal daemon"; they felt and believed.

The resurrected Jesus is said to be in the flesh, to invite handling, to be felt by witnesses, and to eat and drink after resurrection.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / REFERENCES TO THE SEVEN EPISTLES OF IGNATIUS. / CHAPTER I.; lines 18613-18702 confidence: high

"Whom God hath raised up, having loosed the pains of death. Whom having not seen, ye love... believing, ye rejoice"

God is said to raise Christ from the dead, and the same divine action is promised for 'us in like manner' under conditions of obedience.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAPTER 1. / CHAP. II.; lines 17054-17162 confidence: high

The audience is told to stop their ears against speech contrary to Jesus Christ; Christ is described as of David's race, by the Virgin Mary, truly born, eating and drinking, persecuted under Pilate, crucified and dead before heaven, earth, and under-earth spectators, and raised by his Father, who will also raise believers.

Jesus is described as by the Virgin Mary, truly born, truly crucified and dead, and raised from the dead by his Father.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAPTER 1. / CHAP. II.; lines 17054-17162 confidence: high

The audience is told to stop their ears against speech contrary to Jesus Christ; Christ is described as of David's race, by the Virgin Mary, truly born, eating and drinking, persecuted under Pilate, crucified and dead before heaven, earth, and under-earth spectators, and raised by his Father, who will also raise believers.

Christ is raised by his Father, and the same manner of raising is promised for those who believe in him.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / IGNATIUS TO THE PHILADELPHIANS. / CHAPTER I. / CHAPTER II.; lines 17669-17834 confidence: high

The passage reports a dispute about originals and corrupted copies; the speaker sets Jesus Christ, his cross, death, resurrection, and faith by him as uncorrupted monuments.

The passage names Christ's cross, death, and resurrection as undefiled monuments and says the Gospel is above other dispensations because of the Saviour's appearance, passion, and resurrection.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / IGNATIUS TO THE SMYRNEANS. / CHAPTER I. / CHAPTER II.; lines 17991-18117 confidence: high

The speaker criticizes failure to confess Christ as "truly made man" and speaks of repentance to belief in "Christ's passion, which is our resurrection."

The passage calls belief in Christ's passion 'our resurrection,' says the Father raised Christ from the dead, and says opponents should receive the gift so that they might one day rise through it.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / REFERENCES TO THE SEVEN EPISTLES OF IGNATIUS. / CHAPTER I. / CHAPTER II.; lines 18705-18867 confidence: high

The Lord “will raise us from the dead” and those who walk worthy “shall also reign together with him, if we believe.”

The passage states a promise that the Lord will raise believers from the dead and that those who walk worthily shall reign with him if they believe.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IV. / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 16731-16827 confidence: high

Those raised in ancient laws are described as coming to newness of hope, no longer observing sabbaths but keeping the Lord's day, in which life sprang up through Christ and through his death.

The passage speaks of life springing up through Christ's death, says Christ raised the prophets from the dead, and affirms his resurrection.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IX. / CHAPTER X. / CHAP. XI. / CHAPTER XII.; lines 11642-11744 confidence: high

The author introduces the Phoenix in Arabia as a wonderful type of resurrection.

The passage explicitly calls the Phoenix a type of resurrection and describes death, generation of a new feathered being, and a theological inference about God raising the faithful.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IX. / CHAPTER X. / CHAP. XI. / CHAPTER XII.; lines 11642-11744 confidence: high

The author argues that, if God shows his power through the bird, it should not seem strange that the Lord can raise those who religiously serve him.

The author states that the Lord can raise those who religiously serve him and cites sayings about being raised and flesh being raised.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IX. / CHAPTER X. / CHAPTER XI. / CHAPTER XII.; lines 6930-7114 confidence: high

Enoch is said to have been translated by God's word, Moses' burial place is known, and Jesus is described as delivered to Pilate, tortured, crucified, dead, buried by Joseph in a new sepulchre, seen alive by Joseph, and seen ascending by witnesses.

Jesus is described as dead, buried, and then seen alive; Joseph also says Jesus raised others from graves, and Simeon's sons are said to be risen from open tombs.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VI. / CHAPTER VII. / CHAPTER VIII. / CHAPTER IX.; lines 9861-10078 confidence: high

Trifina faints away and dies; Alexander asks for Thecla's release, fearing destruction of the city because Trifina is of royal extract and related to Caesar.

Trifina is described as dead, later arises, and says she now believes there shall be a resurrection of the dead.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VIII. / CHAPTER IX. / CHAPTER X. / CHAP. XI.; lines 11524-11639 confidence: high

The passage states a future resurrection and names the raised Lord Jesus Christ as its first fruits.

The passage explicitly states there will be a future resurrection and names the Lord Jesus Christ, raised from the dead, as its first fruits.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VIII. / CHAPTER IX. / CHAPTER X. / CHAPTER XI.; lines 15116-15247 confidence: high

Moses is said to make a type of Jesus, showing one thought dead giving life; God causes serpents to bite the Israelites, they die, and the passage links this to serpent-related transgression in Eve.

God sends serpents as a death-bringing response to transgression, then Moses raises a brazen serpent through which bitten people receive healing and life; the passage interprets this as the glory of Jesus.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VIII. / CHAPTER IX. / CHAPTER X. / CHAPTER XI.; lines 3760-3815 confidence: medium

A woman in the city has two sick sons; one is dead and the other lies at the point of death.

The boy is described as near death and as having his eyes just closed by death, then opening them after contact with Jesus' garments.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VIII. / CHAPTER IX. / CHAPTER X. / CHAPTER XI.; lines 6747-6927 confidence: high

Joseph says he was confined; while praying at midnight the house was surrounded by four angels, Jesus appeared bright like the sun, lifted him from the ground, dew was sprinkled on him, and Jesus wiped his face, kissed him, and told him not to fear.

Jesus appears after Joseph had buried his body, identifies himself as Jesus of Nazareth, leads Joseph to the tomb, and shows the burial linens and head napkin.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER X. / CHAPTER XI. / CHAPTER XII. / CHAPTER XIII.; lines 15428-15626 confidence: high

When the Son comes he abolishes the Wicked One's season, judges the ungodly, changes the sun, moon, and stars, and rests on the seventh day; the eighth day is linked with Jesus' resurrection, manifestation to disciples, and ascent into heaven.

The eighth day is observed with gladness because Jesus rose from the dead, manifested himself to disciples, and ascended into heaven.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER X. / CHAPTER XI. / CHAPTER XII. / CHAPTER XIII.; lines 7117-7221 confidence: medium

Placed in the depth of hell and darkness, they see a sudden golden, sunlike and purple light illuminating the place.

A great light illuminates hell; Adam, Isaiah, and Simeon identify it with everlasting light, salvation, and enlightenment for those in death and darkness.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XI. / CHAPTER XII. / CHAPTER XIII. / CHAPTER XIV.; lines 15629-15812 confidence: medium

The way of light is for one who desires to attain an appointed place and hastens there by works; the hearer must love the maker and glorify the redeemer from death.

The hearer is told to glorify the one who redeemed them from death, and the opposing way is called a way of death.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XI. / CHAPTER XII. / CHAPTER XIII. / CHAPTER XIV.; lines 7224-7291 confidence: high

Christ, called the most merciful Son of God, will come to earth, raise Adam's body and the bodies of the dead, and be baptized in Jordan.

The passage explicitly says Christ will raise Adam's body and the bodies of the dead.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XII. / CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV.; lines 15815-15936 confidence: high

The one who chooses the other part "shall be destroyed, together with his works"; "there shall be both a resurrection, and a retribution."

The text explicitly states that there will be both a resurrection and a retribution after warning that the chooser of the other part will be destroyed with his works.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XII. / CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV.; lines 7294-7422 confidence: high

Satan says Jesus cured those made blind, lame, and tormented by devils, and took from the prince of hell those whom Satan had brought dead.

Jesus is said to take dead persons from the prince of hell, and Lazarus is described as four days dead and brought back to life by Jesus's power.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV. / CHAPTER XVI.; lines 7425-7549 confidence: high

David says he prophesied that the Lord 'hath broken the gates of brass, and cut the bars of iron in sunder.'

The passage centers on hell-gates, brass gates, iron bars, and fetters that are commanded open or broken in connection with the dead living and captives being released.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV. / CHAPTER XVI.; lines 7425-7549 confidence: high

Isaiah says he prophesied that dead men shall live, those in graves shall rise, and asks where the grave's victory and death's sting are.

Isaiah's speech says the dead shall live and rise, and asks where the grave's victory and death's sting are; the Lord then visits those in the shadow of death.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIII. / CHAPTER XIV. / THE ACTS OF ST. PAUL AND THECLA. / CHAPTER I.; lines 9018-9160 confidence: high

Paul enters Onesiphorus's house; the family rejoices and engages in prayer, breaking of bread, and listening to Paul preach the word of God concerning temperance and resurrection.

Paul is explicitly said to preach the word of God concerning temperance and resurrection.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIV. / CHAPTER XV. / CHAPTER XVI. / CHAPTER XVII.; lines 7552-7644 confidence: high

The speakers ask who Christ is, describing him as without corruption, bright in appearance, dead and alive, slain on the cross, dead in the grave, come down alive among the dead; they also say creatures trembled and stars moved at his death.

The underworld powers call Christ dead and alive, slain on the cross, dead in the grave, and now alive among the dead.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIV. / THE ACTS OF ST. PAUL AND THECLA. / CHAPTER I. / CHAPTER II.; lines 9163-9305 confidence: high

Thamyris goes into the street, observes people entering and leaving Paul, questions two men, and describes Paul as persuading young men and virgins not to marry.

Paul’s reported teaching discourages marriage, urges chastity and undefiled flesh, and connects these conditions with future resurrection.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIX. / CHAPTER XX. / CHAPTER XXI. / CHAPTER XXII.; lines 8082-8264 confidence: high

The sworn authorities say Jesus was crucified in ignorance; witnesses reported seeing him alive after death, hearing him with disciples, and seeing him ascend into heaven; two witnesses raised by Jesus told of his deeds among the dead.

The passage reports witnesses who saw Jesus alive after death and also mentions two witnesses whose bodies Jesus raised from the dead.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XV. / CHAPTER XVI. / CHAPTER XVII. / CHAPTER XVIII.; lines 7647-7752 confidence: medium

"Jesus of Nazareth, with the brightness of his glorious divinity, puts to flight all the horrid powers of darkness and death"

Jesus' divine brightness puts to flight the powers of darkness and death, and the formerly bound prisoners are released from torment.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVI. / CHAPTER XVII. / CHAPTER XVIII. / CHAPTER XIX.; lines 12422-12578 confidence: medium

Christ is sent by God, the Apostles by Christ; assured by Christ's resurrection and filled with the Holy Spirit, they preach and appoint bishops and ministers.

The Apostles are described as thoroughly assured by the resurrection of Jesus Christ before going abroad to preach.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVII. / CHAPTER XVIII. / CHAPTER XIX. / CHAPTER XX.; lines 7874-7980 confidence: medium

Enoch and Elijah have not tasted death, will return at the coming of Antichrist with divine signs and miracles, battle him, be slain at Jerusalem, and be taken up alive again into the clouds after three days and a half.

Enoch and Elijah say they will be slain at Jerusalem and then taken up alive again into the clouds after three days and a half.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVIII. / CHAPTER XIX. / CHAPTER XX. / CHAPTER XXI.; lines 12788-12880 confidence: high

"Enter into thy chambers for a little space, till my anger and indignation shall pass away... [I] will raise you up out of your graves."

A written saying tells the addressed people to wait in chambers until anger and indignation pass and promises that they will be raised from their graves.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVIII. / CHAPTER XIX. / CHAPTER XX. / CHAPTER XXI.; lines 7983-8079 confidence: high

Michael tells them to go with his brethren to Jerusalem, continue in prayers, and declare and glorify Jesus Christ's resurrection because he raised them from the dead with himself.

Charinus and Lenthius say they were raised from the dead with Jesus Christ; Michael directs them to testify to Christ's resurrection, and others who rose are described as proof of it.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XX. / CHAPTER XXI. / CHAPTER XXII. / CHAPTER I.; lines 8308-8349 confidence: medium

Abgarus reports that Jesus makes the blind see, the lame walk, cleanses lepers, casts out unclean spirits and devils, restores the long diseased, and raises the dead.

The reported powers of Jesus include raising the dead.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV. / REFERENCES TO CLEMENT'S FIRST EPISTLE TO THE CORINTHIANS.; lines 13261-13290 confidence: high

Photius questions genuineness, objecting to worlds beyond the ocean, treatment of Christ's divinity, and the phoenix revival story used to prove future resurrection.

Photius is said to object that Clement uses the phoenix's revival from ashes to prove future resurrection, and Wake replies that ancient Fathers used the same instance for the same point.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER. II. / CHAPTER III. / IGNATIUS TO THE PHILADELPHIANS. / CHAPTER I.; lines 17565-17666 confidence: high

Ignatius/Theophorus addresses the church at Philadelphia, describing concord, passion, resurrection, blood of Jesus, and unity with bishop, presbyters, and deacons.

The church is described as rejoicing in the Lord’s passion and fulfilled in mercy through his resurrection; the passion is also used as a measure against other opinions.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete IGNATIUS TO THE SMYRNEANS. / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 18120-18293 confidence: high

The speaker salutes the bishop, presbytery, deacons, and all in Jesus Christ's name, flesh and blood, passion and resurrection, both fleshly and spiritually, and in the unity of God; grace, mercy, peace, and patience are wished forever.

The closing salutation explicitly invokes Jesus Christ's passion and resurrection, described as both fleshly and spiritually significant.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete REFERENCES TO THE SEVEN EPISTLES OF IGNATIUS. / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 18870-18971 confidence: high

Whoever perverts the Lord's oracles and says there is neither resurrection nor judgment is called "the first-born of Satan."

The passage condemns denial of resurrection and judgment, and later says that Christ died and was raised again by God.
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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 25567-25785 confidence: medium

Apostles and teachers preached to those who were dead before, gave them the seal, and went down into and came up from the water with them; the dead went down dead but came up alive and were fitted whole into the tower.

Apostles and teachers preach to those who had died before them, give them the seal, and enable them to receive life and enter the tower.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete THE ACTS OF ST. PAUL AND THECLA. / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 9308-9374 confidence: high

Demas and Hermogenes say they will teach Thecla that the resurrection Paul speaks of has already come, consists in having children, and occurred when they came to knowledge of God.

Demas and Hermogenes refer to the resurrection Paul speaks of and offer a rival interpretation that it has already come and consists in having children and knowing God.
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zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast BUNDAHIS-. / CHAPTER I, 3-10. / EUNDAHW. / CHAPTER I, I I-20.; lines 3249-3330 confidence: high

Auharmazd recites the Ahunavar once and utters its twenty-one words, showing the evil spirit his final triumph, the evil spirit's impotence, the annihilation of demons, and the resurrection and undisturbed future existence of creatures.

Auharmazd reveals the annihilation of demons, the impotence of the evil spirit, and the resurrection and undisturbed future existence of creatures forever.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER I, 3-10. / EUNDAHW. / CHAPTER I, I I-20. / CHAPTER I, 21-26.; lines 3333-3389 confidence: medium

The sky is the first of Auharmazd's world-creatures; Vohuman produces the light of the world and the good Mazdayasnian religion, and the renovation of the creatures is known to him.

The passage mentions a renovation that happens to the creatures, and the note explains this renovation as taking place about the time of resurrection as preparation for eternity.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter I. / CHAPTER I, 2-6. 19; / Chapter II. / CHAPTER I, 7-II, 3. 195; lines 11365-11492 confidence: medium

Zarathust asks Auharmazd to make him immortal like the tree opposed to harm, Gopatshah, Go^t-i Fry^n, and Aitr6k-miyan/Peshyotanu, saying this would make people believe in the good religion.

The request for Zarathust's immortality is answered with a warning that another figure's immortality would make resurrection and future existence impossible.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER III, 23-25. 225 / CHAPTER III, 26-31. 227 / CHAPTER III, 32-39. 229 / CHAPTER III, 40-46. 231; lines 13016-13055 confidence: high

Water, fire, and vegetation lament before Auharmazd and say: "Make Fredun alive again! so that he may destroy Azi Dahak."

The elements ask Auharmazd to make Fredun alive again so that he may destroy Azi Dahak.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER III, 26-31. 227 / CHAPTER III, 32-39. 229 / CHAPTER III, 40-46. 231 / CHAPTER III, 56-63. 235; lines 13058-13096 confidence: high

"Soshyans makes the creatures again pure, and the resurrection and future existence occur"

The passage explicitly states that Soshyans purifies the creatures and that resurrection and future existence occur.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER III, 26-31. 227 / CHAPTER III, 32-39. 229 / CHAPTER III, 40-46. 231 / CHAPTER III, 56-63. 235; lines 13058-13096 confidence: medium

"Soshyans makes the creatures again pure, and the resurrection and future existence occur"

Soshyans makes the creatures pure again immediately before the resurrection and future existence.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER VII, 2-8. 299 / Chapter VI 1 1. / CHAPTER VII, 9-VIII, 3. 301 / CHAPTER VIII, 4-9. 303; lines 15965-16043 confidence: medium

A person who does not engage in renunciation is in hell until the future existence; in a future body he is brought from hell, decapitated once for every mortal sin, made alive again, and given three nights of severe punishment.

After the sinner's head is cut off once for every mortal sin, the passage says that the last time they make him alive again before imposing three nights of punishment.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER VIII, 3-X, I. 31 / Chapter X. / Chapter XI. / CHAPTER X, 2 -XI, 5. 33; lines 4343-4390 confidence: high

The Kayanians and heroes were created in Khvaniras; the good religion of the Mazdayasnians was created there and conveyed to other regions; Soshyans is born there and causes the evil spirit's impotence, resurrection, and future existence.

Soshyans is born in Khvaniras, makes the evil spirit impotent, and causes resurrection and future existence.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XVI, 3-6. 381 / Chapter XVI I. / CHAPTER XVII, 1-6. 383 / CHAPTER XVII, 7-9. 385; lines 19579-19663 confidence: high

Zaratust asks Auharmazd whether people rise again from conception, birth, or bodily location; Auharmazd replies that they rise from where life went out from their bodies.

The passage explicitly asks where people rise again and answers that they rise from the place where life went out from their bodies.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XVII. / CHAPTER XVII, 2-7. 63 / CHAPTER XVII, 8 -XVIII, 5. 65 / Chapter XVIII.; lines 5734-5815 confidence: medium

The Gokar tree grew in deep mud within the wide-formed ocean and is necessary as producer of the renovation of the universe; immortality is prepared from it.

The Gokar tree grows in the wide-formed ocean and is described as necessary for the renovation of the universe, with immortality prepared from it.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XVIII. / CHAPTER XVIII, 6 -XIX, I. 6? / Chapter XIX. / JO BUNDAHI5'.; lines 5951-5995 confidence: medium

At the renovation of the universe, Hush is prepared as a beverage producing immortality from an unspecified antecedent.

The passage explicitly associates the renovation of the universe with preparation of Hush, a beverage producing immortality.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XX, 20-30, 81 / CHAPTER XX, 31 -XXI, 2. 8 / CHAPTER XXI, 3 -XXII, 3. 85 / Chapter XXI L; lines 6648-6731 confidence: high

Lake Asvast contains undefiled water that constantly flows into the sea; the water is bright and copious and is requisite for restoring the dead in the renovation of the universe.

The passage states that Lake Asvast's water is requisite for restoring the dead in the renovation of the universe.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XXII L / Chapter XXIV. / CHAPTER XXIV, I-I 7. 89 / CHAPTER XXIV, I 8 -XXV, 3. 9 I; lines 6909-6922 confidence: high

Trees are discussed in relation to Khvaniras, and the Gokar tree is excepted as the tree with which the dead are restored.

The Gokar tree is explicitly described as the tree with which the dead are restored.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXIX, 3-5. I I 7 / CHAPTER XXIX, 6-TO. IIQ / CHAPTER XXIX, II -XXX, 5. 12 1 / CHAPTER XXX, 6-1 I. I 23; lines 8353-8431 confidence: high

Gayomar(d)'s bones are raised first, then Mashya and Mashyoi, then the rest of mankind; in the fifty-seven years of Soshyans all the dead are prepared and all human creatures stand up from the place where life departed.

The dead are prepared, all human creatures stand up, and material living beings reassume bodies and forms.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXIX, 6-TO. IIQ / CHAPTER XXIX, II -XXX, 5. 12 1 / CHAPTER XXX, 6-1 I. I 23 / CHAPTER XXX, 12-1 9. I25; lines 8434-8513 confidence: high

Auharmazd completes his work; Soshyans and assistants perform the ceremony for the dead, slaughter Hadhayosh, prepare Hush from ox fat and white Hom, give it to all men, and all become immortal and restored to ages forty or fifteen with wives returned.

The dead are prepared, all men receive Hush, become immortal forever, and are restored to specified ages.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXV, 7- 1 4- 95 / Chapter XXVI. / CHAPTER XXVI, I-XXVII, 2. 99 / Chapter XXVII.; lines 7256-7391 confidence: high

Near the tree grows the white Hom at the source of Aredvivsur’s water; it is healing and undefiled, whoever eats it becomes immortal, it is called the Gokar tree, Hom expels death, and immortality for the renovation is prepared from it.

The white Hom or Gokar tree is healing and undefiled; whoever eats it becomes immortal, and immortality for the renovation of the universe is prepared from it.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXVIII, 3-I5. IO7 / CHAPTER XXVIII, 36-44. I I 3 / CHAPTER XXIX, 3-5. I I 7 / CHAPTER XXIX, 6-TO. IIQ; lines 8175-8265 confidence: high

Soshyans is mentioned in relation to assistance in producing the renovation of the universe.

The passage links Soshyans with renovation of the universe and then introduces revelation on the nature of resurrection and future existence.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXVIII, 36-44. I I 3 / CHAPTER XXIX, 3-5. I I 7 / CHAPTER XXIX, 6-TO. IIQ / CHAPTER XXIX, II -XXX, 5. 12 1; lines 8268-8350 confidence: high

"After Soshyans comes they prepare the raising of the dead".

The passage explicitly says the raising of the dead is prepared after Soshyans comes and asks how resurrection occurs.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXVIII, 36-44. I I 3 / CHAPTER XXIX, 3-5. I I 7 / CHAPTER XXIX, 6-TO. IIQ / CHAPTER XXIX, II -XXX, 5. 12 1; lines 8268-8350 confidence: high

Zaratusht asks Auharmazd where a body forms again after wind has carried it and water conveyed it, and how resurrection occurs.

Zaratusht asks how a body forms again when the wind has carried it and the water conveyed it.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXVIII, 36-44. I I 3 / CHAPTER XXIX, 3-5. I I 7 / CHAPTER XXIX, 6-TO. IIQ / CHAPTER XXIX, II -XXX, 5. 12 1; lines 8268-8350 confidence: high

Auharmazd says that through him the sky arose from ruby substance without columns, the earth arose, and the sun, moon, and stars are conducted in the firmament.

Auharmazd argues that creating sky, earth, living formation, water, clouds, and air was more difficult than causing resurrection, and that existing things assist resurrection.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast EUNDAHW. / CHAPTER I, I I-20. / CHAPTER I, 21-26. / Chapter II.; lines 3503-3569 confidence: medium

Auharmazd deliberates with consciousness and the guardian spirits of men; omniscient wisdom asks whether they prefer bodily contention with the fiend followed by the fiend's perishing and their immortal restoration, or continual protection from the destroyer.

Omniscient wisdom promises that the spirits will be prepared again perfect and immortal, and the guardian spirits expect unpersecuted perfect immortality in the future existence.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. / INTRODUCTION. / INTRODUCTION. 1 / XXU PAHLAVI TEXTS.; lines 2916-3015 confidence: medium

The glossary lists terms including frashakard as renovation of the universe, fravahar as guardian spirit, ganrak mainok as evil spirit, hazarak as millennium, ristakhez as resurrection, spenak mainok as beneficent spirit, tanu-i pasino as future existence, and tozij-n as retribution.

The glossary lists terms translated as resurrection, future existence, and retribution.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XIX / XX PAHLAVI TEXTS. / INTRODUCTION. XXI / INTRODUCTION. XXIU; lines 729-768 confidence: medium

The passage lists later chapters on earth's regions, mountains, seas, animals, mankind, fires and sacred fires, the white Hom tree and tree of many seeds, the three-legged ass, ox Hadhayoj, a named bird, other creatures opposed to evil creation, waters, demons, spiritual chiefs, resurrection, and future existence.

The passage lists resurrection and future existence among the topics described in later chapters.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXI / INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV; lines 1271-1449 confidence: high

Later headings include the religious year, celestial angels' exploits, Aharman and demons' evil-doing, spiritual chieftainship of earth's regions, the Cinvat bridge and souls of the departed, Iranian provinces and calamities, resurrection and future existence, Kayans' race and offspring, and computation of Arab years.

One chapter heading is on resurrection and future existence.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 1612-1729 confidence: medium

The introduction says TD was copied much later, leaves uncertain whether the source was an older Pahlavi work or a ninth-century translation from the Avesta, and suggests the original Bundahis probably ended with the resurrection while later chapters and Arab allusions were added by a revising editor.

The introduction states that the original Bundahis probably ended with the account of the resurrection.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 1731-1840 confidence: high

The second part's thirteen chapter headings concern the last millenniums, Hoj-edar-bami, Hoi-edar-mah, Soj-ios, fifty-seven years, sunlight for men on resurrection day, all mankind rising again, resurrection and its means, annihilation of Ahereman, demons, and fiends, earth and sky made one, and post-resurrection proceedings of creatures.

The second part includes the day of resurrection, the whole of mankind rising again, the means of resurrection, annihilation of Ahereman and demonic beings, and earth and sky being made one after resurrection.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 2071-2167 confidence: high

Soshyans, the last apostle, appears to make creatures pure; the resurrection occurs and future existence begins.

After Soshyans appears to make creatures pure, the resurrection takes place and future existence begins.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 2281-2357 confidence: high

With all evil departed, mankind becomes like the archangels and resurrection takes place, described as sharing many details with Bundahis chapter XXX.

The sequence ends with all evil departing, mankind becoming like archangels, and resurrection taking place.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 2281-2357 confidence: medium

Dahak escapes confinement and tyrannizes for a day and a half; Soshyans rouses Sam Nariman, who accepts the religion, becomes immortal, summons Dahak to accept the religion, and kills him after Dahak proposes that they seize heaven.

Dahak is killed, all evil departs from the world, mankind becomes like archangels, and resurrection follows.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIX / INTRODUCTION. / INTRODUCTION. / INTRODUCTION.; lines 2778-2866 confidence: medium

Aharman’s creatures perish at the resurrection; Aharman becomes impotent and will not be; he is not said to be in two places at once or to know what occurs outside his own presence.

The passage says Aharman’s creatures perish at the resurrection and Aharman becomes impotent and will not be; it also states that Zoroastrianism does not believe in an eternity of evil.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXV / INTRODUCTION. XXXIX / INTRODUCTION. / INTRODUCTION.; lines 2448-2559 confidence: high

The second part continues with prayer at feasts, choosing a purifying priest, the statement that no one should be hopeless of heaven, religious suitability of spouses, ceremonies counted as good works, causes of sneezing, yawning, and sighing, the mystic signification of the Gathas, errors in consecrating sacred cakes, and determining the morning watch.

The passage mentions that no one should be hopeless of heaven, identifies people who have no part in resurrection, and refers to the place where people will rise from the dead.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAD-SPARAM, VII, 2-12. I75 / Chapter VIII. / IX, 4- / SELECTIONS OF ZAD-SPARAM, VIII, I - IX, 2. I 77; lines 10704-10721 confidence: medium

"the reviver of the dead, and the immortaHzer of the hving"

The passage explicitly describes an unnamed referent as "the reviver of the dead."
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast XX PAHLAVI TEXTS. / INTRODUCTION. XXI / INTRODUCTION. XXIU / XXIV PAHLAVI TEXTS.; lines 771-813 confidence: high

The same description includes resurrection and future existence, concourse and separation at the A'inva^ bridge, reward of the meritorious, and punishment of sinners.

The cited contents include the production of resurrection and future existence.
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The Zend-Avesta, Part I: The Vendidad FARGARD I. / FARGARD I. / IO VENDIDAD. / FARGARD II. I I; lines 5450-5542 confidence: medium

Introductory note: the world lasts a long year of twelve millenniums, ends by a dire winter compared to the Eddic Fimbul winter, and is followed by everlasting spring when men return from heaven to earth.

The introductory note describes a dire end-world winter followed by everlasting spring and humans sent back from heaven to earth for eternal earthly life.
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The Zend-Avesta, Part I: The Vendidad FARGARD V. 65 / FARGARD VI. 69 / YEN DI DAD. / FARGARD VI. 7 I; lines 8265-8347 confidence: medium

Translator's note: Haoma is called the plant of life; when strained for sacrifice it is the king of healing plants; the dead become immortal by tasting white Haoma, with references to Bundahishn XXIV and XXXI.

The note says Haoma is the plant of life, the king of healing plants when strained for sacrifice, and that the dead become immortal by tasting white Haoma.
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The Zend-Avesta, Part I: The Vendidad FARGARD XVI. / FARGARD XVI. I 8 / FARGARD XVII. 1 85 / FARGARD XVII. I 87; lines 13651-13737 confidence: medium

The note explains a microcosmic theory: bones from earth, blood from water, hair from trees, life from fire; elements return after death and come back at resurrection, with parallels cited in India, Greece, and Scandinavia.

The translator note explains the hair formula through a theory that human elements come from matching natural elements, return to them after death, and come back at resurrection.
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The Zend-Avesta, Part I: The Vendidad FARGARD XVIII. I 99 / FARGARD XVIII. 201 / FARGARD XIX. 203 / FARGARD XIX. 205; lines 14500-14590 confidence: medium

Zarathustra says he will smite the creation of the Daeva, the Nasu, and Pairika Knathaiti until Saoshyant comes up to life out of Lake Kasava from the region of dawn.

Zarathustra speaks of Saoshyant as the fiend-smiter who will come up to life out of Lake Kasava from the region of dawn.
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The Zend-Avesta, Part I: The Vendidad FARGARD XVIII. I9I / FARGARD XVIII. 193 / FARGARD XVIII. / FARGARD XVIII. 1 97; lines 14121-14204 confidence: medium

A formula addresses Spenta Armaiti: the speaker delivers the man to her and asks her to deliver him back at the mighty day of resurrection as one who knows the Gathas; a note glosses Spenta Armaiti as genius of the earth.

The closing formula asks Spenta Armaiti to deliver the man back against the mighty day of resurrection as one who knows the Gathas.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 1792-1897 confidence: high

Theopompos' account is said to agree with the Zend books on two principles, Ormazd and Ahriman; antithetical creations; two classes of beings; finite world duration; defeat and destruction of evil; resurrection of the dead; and everlasting life.

The passage explicitly includes resurrection of the dead and everlasting life among the tenets already established in Theopompos' account.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 2473-2607 confidence: high

At the appointed time Saoshyant, the still-unborn son of the lawgiver, will appear; Angra Mainyu and hell will be destroyed; men will rise from the dead; everlasting happiness will reign.

The passage says Angra Mainyu and hell will be destroyed, men will rise from the dead, and everlasting happiness will reign.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3025-3167 confidence: medium

Khnathaiti cleaves to Keresaspa; Keresaspa, like Thraetaona, is a demon-smiter who killed the snake Srvara, twin-brother of Azi Dahaka; later tales say Niyaz killed Keresaspa in sleep, interpreted as Khnathaiti delivering him asleep to a fiend.

Keresaspa is killed or delivered while asleep in later interpretation and must rise from sleep at the end of time to kill Azi.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3170-3324 confidence: high

Two Haomas are named: golden earthly Haoma, a healing plant, and white Haoma or Gaokerena, growing in the middle of the sea Vouru-kasha among healing plants; drinking Gaokerena at resurrection makes humans immortal.

Gaokerena, the white Haoma growing in the sea, is drunk on the day of resurrection so that humans become immortal.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3443-3547 confidence: high

The man of Asha who lived for Ahura Mazda has a seat near him in heaven; at the end of time the dead rise and live happily on earth freed from evil and death; the passage compares this with an Indian faithful person going to Varuna’s palace to live with the Pitrs.

The righteous person is seated near Ahura Mazda in heaven, and the dead rise at the end of time to live on an earth freed from evil and death.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3676-3789 confidence: high

Saoshyant will come from the region of the dawn to free the world from death, decay, corruption, and rottenness.

Saoshyant is said to free the world from death and decay at the time when the dead rise and immortality begins.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ASHI VAST. 279 / VIII. / XVIII. A6TAD YA6T. / ZAMYAD YAST. 289; lines 13883-13972 confidence: high

The world will be restored, never grow old or die, and the dead will rise when life and immortality come.

The restored world is said not to age or die, and the dead are said to rise when life and immortality come.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis BAHRAM YA5T. 233 / BAHRAM YA5T. 235 / BAHRAM YA5T. 237 / VIII.; lines 11513-11614 confidence: low

The passage sacrifices to Verethraghna, describes him as making virility, death, and resurrection and as possessing peace and a free way; Zarathushtra offers sacrifice asking for victorious thinking, speaking, doing, addressing, and answering. The next sentence begins, 'Verethraghna ... gave him the,' but is cut off in the supplied passage.

Verethraghna is described as one who makes death and makes resurrection.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis BAHRAM YA5T. 235 / BAHRAM YA5T. 237 / VIII. / BAH RAM YAS-T. 239; lines 11617-11670 confidence: medium

The passage sacrifices to Verethraghna, made by Ahura, and describes him as making virility, death, and resurrection, possessing peace, and having a free way.

Verethraghna is described as one who makes death and makes resurrection.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis BAHRAM YA5T. 237 / VIII. / BAH RAM YAS-T. 239 / XIII.; lines 11673-11714 confidence: medium

The hymn sacrifices to Verethraghna, made by Ahura, and describes him as making virility, death, and resurrection, and as possessing peace and a free way.

Verethraghna is described as one who makes death and makes resurrection.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VIII. / XVIII. A6TAD YA6T. / ZAMYAD YAST. 289 / ZAMYAD YAST. 29 1; lines 13975-14060 confidence: high

“restore the world,” which will “never grow old and never die,” and “when the dead will rise, when life and immortality will come.”

The passage states that the dead will rise, life and immortality will come, and the world will be restored.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVI. / XXVII. / FARVARDIN YA5'T. 21 7 / XXVIII.; lines 10691-10726 confidence: high

Astvat-ereta is explained as “he who makes the bodily creatures rise up”; he will stand against destruction of bodily creatures, the Dru^ of the two-footed brood, and evil done by the faithful.

Astvat-ereta is explained as making bodily creatures rise, and the note explicitly refers to a period of raising the dead and to producers of renovation.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD YAST. 3OI / ZAMYAD YAST. 303 / XIII. / ZAMYAD YAST. 305; lines 14648-14838 confidence: high

The kingly Glory will cleave to the victorious Saoshyant and his helpers when he restores the world; the restored world will never grow old or die, will not decay or rot, and the dead will rise as life and immortality come.

The passage states that Saoshyant will restore the world, the dead will rise, life and immortality will come, and creation will become deathless.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments V. GAH USHAHIN1. / C C 2 / MISCELLANEOUS FRAGMENTS. / MISCELLANEOUS FRAGMENTS. 39 1; lines 18755-18809 confidence: high

"Let the dead arise ... and let bodily life be sustained in these now lifeless bodies."

The passage explicitly asks that the dead arise and that bodily life be sustained in lifeless bodies.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXIV. 275 / YASNA XXV. / YASNA XXV. 277 / YASNA XXVI. 279; lines 14413-14453 confidence: medium

Invoked worship of the life, conscience, intelligence, soul, and Fravashi of next of kin and male and female saints, including dead, living, unborn, and future prophets who assist renovation and human progress.

Future prophets are described as helping the renovation and completing human progress; a note connects Saoshya/2t with the Christ of the resurrection.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXVIII. 21 / YASNA XXVIII. / YASNA XXX. 25 / YASNA XXX. 27; lines 2935-3028 confidence: medium

The commentary says the clothing of souls with bodies seems indicated; Archangels and Daevas with their adherents choose good and evil; Ameshospends unite with Aramaiti to bestow a body on the newly created soul.

Souls are described as clothed with bodies, and the prophet prays that created souls may be restored to sinless happiness with bodies at a future completion.
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gnostic

Fragments of a Faith Forgotten APELLES. / APELLES. 251 / THE BASILIDIAN GNOSIS. 253 / THE BASILIDIAN GNOSIS.; lines 14827-14902 confidence: high

Traditions of Matthias were honored by the school and purported to contain secret teachings given to Matthias by Jesus after the resurrection; Basilides' Gospel is associated with knowledge of supermundane things.

Traditions of Matthias are described as secret teachings given to Matthias by Jesus after the resurrection.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 4165-4309 confidence: high

Index entries include restitution of all things, restoration, and resurrection, with subentries for resurrection of the body and of the dead.

The resurrection entry explicitly includes resurrection of the body and resurrection of the dead.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE CARPOCRATIANS. 231 / CERINTHUS. 237 / CERINTHUS.; lines 14203-14277 confidence: high

The Christ then leaves Jesus; Jesus suffers and rises again, explained as appearing to his followers after death.

Jesus is said to have suffered and risen again, explained as appearing to followers after death.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 545 / THE UNTITLED APOCALYPSE. 547 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 27067-27113 confidence: medium

The passage lists Gnosis, Life, Hope, Peace, Love, Resurrection, Faith, Rebirth, and the Seal as received; these are ninefold and come from the Father of those without beginning, who is Father and Mother to himself and whose Pleroma surrounds or transcends the Twelve Depths.

The passage lists nine items received: Gnosis, Life, Hope, Peace, Love, Resurrection, Faith, Rebirth, and the Seal.
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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: high

Treatises are said to be compiled under inspiration of the Spirit and to contain Jesus’ post-resurrection instruction; “resurrection from the dead” is interpreted as new birth, Gnostic illumination, and the soul coming to life from a previous dead state.

The passage says “resurrection from the dead” was represented as new birth, Gnostic illumination, and the soul coming to life from a previous dead state.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 491 / THE PISTIS SOPHIA 493 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 24663-24716 confidence: high

Those who achieve the mystery of the resurrection of the dead can help others; the mystery heals demonian possessions, sufferings, every disease, blindness, lameness, halting, muteness, and deafness, and is said to have been given aforetime.

The mystery of the resurrection of the dead is described as healing possessions, sufferings, disease, and several disabilities.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE UNTITLED APOCALYPSE. 551 / THE UNTITLED APOCALYPSE. 553 / THE UNTITLED APOCALYPSE. 555; lines 27383-27465 confidence: high

A figure becomes a body of light, enters the aeons, reaches the Alone-begotten in the Monad, receives grace and an eternal wreath; resurrection is granted to immortal bodies.

The Logos is called Father of the Light-sparks, and resurrection is granted to immortal bodies; the figure becomes a body of light.
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Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. 433 / FROM THE ACTS OF JOHN. 435 / FROM THE ACTS OF JOHN. 437 / FROM THE ACTS OF JOHN. 439; lines 22430-22513 confidence: high

In breaking bread, the prayer glorifies Christ’s Name, Resurrection, and a series of titles including Seed, Word, Grace, Faith, Salt, True Pearl, Treasure, Plough, Net, Diadem, Son of Man, Truth, Rest, and Gnosis.

The prayer glorifies the Resurrection shown through Christ and calls Christ the Root of Deathlessness and Source of Incorruptibility.
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Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. 441 / FROM THE ACTS OF JOHN. 443 / FROM THE ACTS OF ANDREW. 445 / FROM THE ACTS OF ANDREW.; lines 22676-22725 confidence: medium

The Address is described as of interest when compared with the Acts of John and Gnostic ideas; for Gnostics the Cross was a symbol of cosmic processes, the soul's crucifixion in matter, and regeneration.

The framing prose states that the Cross symbolized the crucifixion of the soul in matter and its regeneration for Gnostics.
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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 treatise begins with Jesus after rising from the dead, having spent eleven years with his disciples instructing them in mysteries of the inner world only up to a limited point.

Jesus is described as having risen from the dead and then spending eleven years instructing his disciples in mysteries.
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Fragments of a Faith Forgotten FROM THE ACTS OF THOMAS. / FROM THE ACTS OF THOMAS. 421 / FROM THE ACTS OF THOMAS. 423 / FROM THE ACTS OF THOMAS. 425; lines 21805-21849 confidence: high

The king's brother dies, his soul is taken by angels to see heavenly habitations, and he desires the palace built by Thomas.

The brother dies, sees the heavenly palace, obtains permission to return, and his body returns to life before burial preparations are complete.
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Fragments of a Faith Forgotten INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 3583-3700 confidence: high

The Mystery entry includes cultus and drama; fires of baptism; first, last, four-and-twentieth, unknown, secret, and ineffable mysteries; breaking of seals; cross; forgiveness of sins; light of the father; resurrection of the dead; spiritual chrism; twelve aeons; withdrawing evil; world beyond; and wisdom declared in mystery.

The Mystery entry explicitly lists a “mystery of resurrection of dead.”
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Fragments of a Faith Forgotten MARCION. / MARCION. 243 / MABCION. 245 / MAECION. 247; lines 14587-14680 confidence: high

The Good God looks from Heaven, sees human misery through Hyle and the Creator, takes compassion, and sends His Son to take servant form, heal, restore sight, raise the dead, and perform miracles without reward.

The Son is commanded to bring the dead to life as part of his healing miracles.
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Fragments of a Faith Forgotten NOTES ON THE A. AND B. CODICES. 577 / NOTES ON THE A. AND B. CODICES. 579 / THE AKHMIM CODEX. / THE AKHMIM CODEX. 581; lines 28479-28561 confidence: medium

The Wisdom of Jesus Christ opens after the resurrection with twelve disciples and seven women disciples in Galilee on a mountain; they doubt mysteries, and the Saviour appears in the invisible spirit as a great angel of light, gives peace, and they are astonished and afraid.

The Wisdom of Jesus Christ begins after the resurrection with the Saviour appearing in an altered, luminous, nonordinary form to disciples on a mountain.
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Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12320-12446 confidence: high

The powers, especially Ialdabaoth, take measures to slay Jesus; Jesus the man is crucified, Christ and Sophia mount aloft to the Incorruptible Aeon, and Christ sends a power that raises up the body.

Jesus the man is crucified by the powers, Christ and Sophia mount aloft to the Incorruptible Aeon, and Christ sends a power that raises up the body.
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Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12448-12568 confidence: high

Jesus has a psychic and spiritual body, teaches mysteries to capable disciples, receives mystery-bearing souls, diminishes laldabaoth’s power over reincarnation, and the Light is gathered into the Incorruptible Aeon.

Jesus is said to have a psychic and spiritual body, though some disciples mistake it for a physical resurrection body.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597 / SOME FORGOTTEN SAYINGS. 599; lines 29225-29313 confidence: medium

The first-person speaker recognizes and gathers himself, refuses to sow children for the ruler, tears up the ruler's roots, gathers scattered limbs, and says he is from the realms above.

The first-person speaker gathers scattered limbs, and the note says the ego collects its limbs and becomes the Osirified, while the Logos gathers light-sparks or limbs of his body.
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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

The fragment begins as words spoken by Jesus the Living One to unnamed recipients and Thomas, and says everyone who hears the words shall never taste death.

The fragment says that everyone who hearkens to the words spoken by Jesus the Living One shall never taste death.
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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

“There is nothing hidden which shall not be made manifest, nor buried which shall not be raised.”

The saying states that hidden things will be revealed, hidden things made manifest, and buried things raised.
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Fragments of a Faith Forgotten SOME GNOSTIC FRAGMENTS. 159 / DOSITHEUS. / DOSITHEUS. 163 / MENANDER.; lines 11774-11849 confidence: high

A neophyte receiving baptism, glossed as interior purification or enlightenment, is said to "rise from the dead," never grow old, and become immortal through unbroken consciousness of the spiritual ego.

After baptism the neophyte is said to rise from the dead, never grow old, and become immortal; this is explained as possession of unbroken consciousness of the spiritual ego and contrasted with bodily resurrection.
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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: high

Headings mention martyrdom pains, the mystery of the resurrection of the dead, the transport of the disciples, and the secrecy of this mystery.

A heading names the mystery of the resurrection of the dead.
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Fragments of a Faith Forgotten THE ESSENES. 131 / THE ESSENES. / THE ESSENES. 133 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 10294-10339 confidence: medium

The passage lists stages involving lustrations or baptisms, celibacy, inward purity, meekness and holiness, dread of sin, highest holiness, and a final stage enabling the adept to heal the sick and raise the dead.

The final stage enables an adept to heal the sick and raise the dead.
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Fragments of a Faith Forgotten THE ESSENES. 131 / THE ESSENES. / THE ESSENES. 133 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 10294-10339 confidence: medium

The Healers refuse Temple blood-sacrifices and refuse belief in resurrection of the physical body, unlike the rest of the Pharisees.

The Healers refuse belief in resurrection of the physical body, contrasted with the Pharisaic doctrine.
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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: medium

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 author's summary says the hymn culminates in the descent of the Saviour and the regeneration of all.
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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: high

As often as the addressees eat the bread and drink the cup, they are to proclaim the speaker's death and confess resurrection and ascension until he comes to them.

Eating bread and drinking a cup are linked with proclamation of death, confession of resurrection and ascension, and the speaker's coming; a note calls this a holy rite.
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Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 263 / THE BASILIDIAN GNOSIS. 265 / THE BASILIDIAN GNOSIS. 269 / THE BASILIDIAN GNOSIS. 271; lines 15559-15636 confidence: medium

Jesus's physical part suffers and returns to formless matter; his psychic vehicle arises to the Hebdomad; higher elements are raised to the Great Ruler and the Limitary Spirit.

Jesus's physical part suffers and is restored to formless matter, his psychic vehicle arises to the Hebdomad, and higher parts are raised to higher regions.
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Fragments of a Faith Forgotten THE ESSENES. 135 / THE TENDENCIES OF GNOSTICISM. / THE TENDENCIES OF GNOSTICISM. 139 / THE TENDENCIES OF GNOSTICISM. 141; lines 10581-10653 confidence: medium

A phantasmal body may be used by the "perfect" to appear, disappear, and materialize; another person's physical body, usually a pupil's, may be used by a master of wisdom for instruction.

The passage connects Gnostic christology with instruction after the resurrection and describes masters or perfected beings using phantasmal or borrowed bodies for instruction.
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Fragments of a Faith Forgotten THE NAASSENI. / THE NAASSENI. 199 / THE NAASSENI. 201 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 12842-12963 confidence: high

The spirit in man is called dead because it is buried in the body; the dead leaping from tombs is interpreted as regenerated spiritual men emerging from material bodies, and resurrection occurs through the gate of the heavens.

The spirit in man is called dead because it is buried in the body, and resurrection is described as leaping from tombs, meaning regenerated spiritual men emerging from material bodies.
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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

One who achieves the mystery may ask for healing and 'the resurrection of the dead,' and the requests will be granted.

The mystery is said to grant healing and resurrection effects when achieved, and later is specifically withheld from general transmission as a sign of mission.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 503 / THE PISTIS SOPHIA. 505 / EXTRACTS FROM BOOKS OF THE SAVIOUR. 507 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 25301-25348 confidence: high

The next extract begins after Jesus was crucified; Jesus rose from the dead on the third day, and the disciples came together to him, calling him Master and asking mercy.

The second extract states that after Jesus was crucified, he rose from the dead on the third day.
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Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 347 / THE SOPHIA-MYTHUS. 349 / THE SOPHIA-MYTHUS 351 / THE SOPHIA-MYTHUS. 353; lines 18838-18912 confidence: high

The Italic teachers say Jesus' body was originally psychic; at baptism the Spirit like a dove descended upon him, identified as the word of the Mother from above, Wisdom, and united with his psychic body.

The Italic teaching says the Spirit like a dove descends, unites with Jesus' psychic body, and raises him from the dead; the passage also cites vivification of mortal bodies.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 551 / THE UNTITLED APOCALYPSE. 553 / THE UNTITLED APOCALYPSE. 555 / THE UNTITLED APOCALYPSE. 557; lines 27468-27549 confidence: high

The first Monad sends an ineffable Vesture described as all Light, Life, Resurrection, Love, Hope, Faith, Wisdom, Gnosis, Truth, and Peace; the universe is in it and receives light, and powers are given so it may raise the universe once for all.

The Vesture is described as all Resurrection and gives light and powers so that it may raise up the universe once for all.
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Fragments of a Faith Forgotten THE SETHIANS. 215 / THE DOCET.E. 217 / THE DOCET.E. / THE DOCET.E. 219; lines 13504-13616 confidence: medium

The Saviour washes in Jordan, the stream of the Logos; after water purification he receives a spiritual body. The world-ruler condemns the physical body to the cross, and Christ strips it off, nails it to the tree, and triumphs.

The physical body is condemned to the cross and nailed to the tree, while Christ puts on a spiritual body of perfection and triumphs.
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Fragments of a Faith Forgotten XXXV. / XXXVI. FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / XXXV11.; lines 2271-2422 confidence: high

"Dead... prayers for... resurrection of... raised him from... rise from"

The index entry for the dead explicitly includes resurrection, being raised from the dead, and rising from the dead.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2316-2467 confidence: high

“Jesus rose out of those who (are) dead, and he spent eleven years speaking with his disciples” and teaching them.

The passage states that Jesus rose from the dead and then spent eleven years speaking with and teaching his disciples.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4264-4349 confidence: medium

Jesus narrates that after Pistis Sophia uttered the ninth repentance, the lion-faced power oppressed her again and wished to take every power from her; she cried to the Light for help, saying she had believed it from the beginning and suffered great tribulations because of it.

Pistis Sophia's repentance is accepted after oppression, and Jesus is sent to help her and raise her from Chaos.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4914-4970 confidence: medium

After the effluence casts all her powers of light into Pistis Sophia, she becomes light all over; her powers are cheerful, filled with light, set up again, and her body of matter is vivified.

Pistis Sophia's body of matter, described as without light and about to perish, is vivified when the lights are restored, and her powers become as they were at first.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5448-5532 confidence: high

The cited Ode says the hand opened a road for faithful ones, redeemed them from tombs and embalmed corpses, clothed dead bones with a body, gave unmoving ones energy of life, and made corruption new as a holy dwelling.

The cited Ode speaks of dead bones clothed with a body and unmoving things given energy of life; Mathaios explains this as lightless powers and members receiving purified light and light of life.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7887-7913 confidence: high

Jesus says that not only Maria's group but every person who completes the mystery of the raising of the dead can cure demons, pain, sickness, blindness, lameness, maiming, dumbness, and deafness.

The mystery is explicitly called the mystery of the raising of the dead, and raising the dead is repeated among its effects.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7915-7999 confidence: medium

The mystery of raising the dead and curing sicknesses is identified as of the Rulers and is not to be taught until faith is established; the disciples may use it among those who do not receive them so that people believe.

The Saviour names the mystery of raising the dead and curing sicknesses, says not to give or teach it until faith is established, and describes its use in unbelieving places.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 809-872 confidence: medium

Mary Magdalene and other disciples, especially John, question which sinners should receive mysteries and their effects; a mystery can raise the dead, heal the sick, and do wonders, but belongs to the Archons or wicked Rulers of the Stars and is restricted to establishing faith.

A mystery or secret is said to raise the dead, heal the sick, and perform wonders, but Jesus says it belongs to wicked Rulers of the Stars and should be used only for establishing faith.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 874-963 confidence: high

The opening of the Fourth Document is described as independent from previous documents and as set after Jesus rose from the dead on the third day, with disciples gathered around him.

The passage describes Jesus after rising on the third day, gathering with disciples, revealing heavenly forms, cosmic arrangements, and ritual knowledge.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9402-9468 confidence: high

The Fourth Document begins by stating that after Jesus was crucified he rose from the dead on the third day, gathered his disciples, and they prayed for compassion, saying they forsook father, mother, and the world to follow him.

The Fourth Document opens by saying Jesus was crucified and rose from the dead on the third day.
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roman

Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 12916-13043 confidence: medium

The notes identify the young man as Aesculapius, refer to Jupiter as his grandfather, and explain the passage as involving Ophiuchus, the serpent-holder.

Aesculapius is identified with Ophiuchus, explained as the serpent-holder, and the note glosses a prohibition as raising the dead.
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Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 11576-11681 confidence: high

A bull divides obstructing waters; frightened horses drag Hippolytus over rocks and hard stones; he dies; Diana is indignant, and Coronides promises to restore his life.

Hippolytus is killed after a curse and violent accident, then restored to life by Coronides through herbs and healing words.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4945-4992 confidence: high

Hippolytus “came again to the daylight and heaven's upper air, recalled by Diana's love and the drugs of the Healer.”

Hippolytus, after being torn apart by horses, comes again to daylight and upper air, and the divine objection explicitly concerns a mortal rising from the nether shades to the light of life.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4945-4992 confidence: high

Hippolytus came again to daylight and upper air, recalled by Diana's love and the Healer's drugs.

Hippolytus returns from the nether shades to daylight and life through Diana and the Healer's drugs, and the divine ruler punishes the healer for enabling such a return.
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The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2350-2479 confidence: high

If a whole stock fails, the passage introduces a wondrous secret taught by the swain of Arcady: blood of slaughtered bullocks has borne bees from corruption.

The passage says the blood of slaughtered bullocks has borne bees from corruption when the bee stock has failed.
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The Golden Asse THE EIGHTH CHAPTER / THE NINTH CHAPTER / THE TENTH CHAPTER / THE ELEVENTH CHAPTER; lines 1387-1472 confidence: high

The old man says Zachlas, an Egyptian and principal prophet, was hired to “reduce the soule of this man from hell, and to revive his body for the triall hereof.”

The old man says Zachlas was hired to bring the dead man’s soul from hell and revive his body for the trial.
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The Golden Asse THE EIGHTH CHAPTER / THE NINTH CHAPTER / THE TENTH CHAPTER / THE ELEVENTH CHAPTER; lines 1473-1551 confidence: high

A prophet uses herbs on the dead mouth and breast, turns East, prays to the Sun, and the corpse revives and speaks of Lethe and Styx.

The prophet restores breath and speech to the dead body so that it can reveal the cause of death before the people.
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The Golden Asse THE FORTY-SECOND CHAPTER / THE FORTY-THIRD CHAPTER / THE TENTH BOOKE / THE FORTY-FOURTH CHAPTER; lines 5961-6045 confidence: medium

The physician says he gave no poison, but Mandragora, and that the child is 'yet alive and doth but sleepe' if he received that drink.

The child is thought dead and placed in a sepulchre, but the physician says he is sleeping from Mandragora; the father opens the sepulchre and finds the son rising.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 confidence: medium

The Palici are two brothers, sons of Jupiter and Thalea; their name is linked with coming again to life; Thalea prayed for the earth to hide her from Juno, and the Palici later burst from the ground in Sicily.

The Palici are two brothers whose pregnant mother is hidden in the earth and who later burst from the ground; their name is associated with coming again to life.
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The Metamorphoses of Ovid, Books I-VII BOOK THE SIXTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9996-10069 confidence: medium

Pelops’s shoulder had once been flesh; the gods later rejoined the limbs cut apart by his father, found one shoulder part missing, inserted ivory, and made him entire.

Pelops’s limbs, cut apart by his father, are rejoined by the gods, with ivory inserted for the missing shoulder part so that he is made entire.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: medium

The explanation says interpretations of Æson's restitution to youth vary: some propose transfusion of youthful blood; another view says Medea knew plant virtues from her mother and gave Æson a potion that renewed his spirits and strength.

The explanation presents Æson's renewed youth or strength through youthful blood or Medea's plant-based potion.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11208-11323 confidence: medium

The Colchian severs the parent's throat together with his words and plunges the mangled body into the boiling cauldron.

The notes frame the episode as a magical procedure involving purification, boiling medicine, and Medea opening the old man's throat, while the narrative places the mangled body in a boiling cauldron.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3767-3868 confidence: high

Ocyrrhoë foretells that Æsculapius will heal mortals, restore life, be stopped by his grandsire’s bolts after acting against the Gods’ will, become a corpse, and become a god again.

Ocyrrhoë foretells that Æsculapius will restore life after it is taken away, but that after doing so against the Gods’ will he will be stopped by his grandsire’s bolts, become a corpse, and become a god again.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13198-13289 confidence: high

Theseus implores Neptune, who sends a sea monster to frighten Hippolytus' horses; Hippolytus is thrown from his chariot and killed, with a rationalized explanation of runaway horses and rocks also given.

Hippolytus is killed, later said to be translated to heaven as Auriga, and in another later tradition restored to life by Aesculapius and known in Italy as Virbius.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13198-13289 confidence: high

The Troezenians honor Hippolytus with a temple, priest, and yearly sacrifices; young women cut hair before marriage and bring it to his temple; he is said to become Auriga; later authors say Aesculapius restores him to life and he appears in Italy as Virbius.

Later authors are said to add that Aesculapius restored Hippolytus to life and that he appeared in Italy as Virbius.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2843-2927 confidence: medium

Alcestis offers herself as ransom for Admetus and is about to be killed by Acastus; Hercules takes her away from Acastus and returns her to Admetus, which is linked to the fable of recovering her from the Infernal Regions after vanquishing and chaining death.

The Alcestis episode is explicitly linked to a fable in which Hercules recovers Alcestis from the Infernal Regions after vanquishing and chaining death.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2843-2927 confidence: medium

Acastus captures Admetus; Alcestis offers herself as ransom; Hercules rescues Alcestis from Acastus and returns her to Admetus, said to underlie the fable of recovering her from the Infernal Regions after vanquishing death.

The rescue of Alcestis from Acastus is linked to a fable that Hercules recovered her from the Infernal Regions after vanquishing death.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: medium

Iole relates these events to Alcmena, sees her brother Iolaüs restored to youth, and the poet introduces Themis’ prediction concerning Calirrhoë’s children.

Iolaüs is described as restored to youth.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3188-3238 confidence: medium

Aurora, daughter of Pallas, complains about the aged years of her husband.

Multiple gods complain or petition for associated figures to have aged years reversed, years renewed, or a life to live over again.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12858-12942 confidence: medium

The fable summary states: Egeria changes into a fountain; Hippolytus dies after his horses fear a sea-monster and becomes Virbius; Tages rises from earth; Romulus's lance becomes a cornel-tree; Cippus becomes horned and chooses exile.

Hippolytus is killed after a chariot accident and becomes a god named Virbius.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12944-13014 confidence: high

Hippolytus is hurled from the chariot, entangled, dragged, torn apart, made unrecognizable, and says he visited lightless realms and Phlegethon.

Hippolytus is violently killed, visits lightless realms and Phlegethon, then receives restored life through the son of Apollo's remedies.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12944-13014 confidence: high

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

Hippolytus is mutilated and dies, visits lightless realms and Phlegethon, and has life restored by the son of Apollo.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9446-9543 confidence: medium

The fable summary says Aeneas escapes with father and son to Delos; Anius recounts his daughters’ transformation into doves; and the daughters of Orion sacrifice themselves for plague-stricken Thebes, after which two young men arise from their ashes.

After the daughters of Orion sacrifice their lives, two young men arise out of their ashes.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9545-9638 confidence: high

"then from the virgin embers, lest the race should fail, twin youths arising, whom Fame calls 'Coronæ,' and for their mothers' ashes leading the {funeral} procession."

The goblet depicts twin youths arising from the virgin embers after the deaths and burning of the daughters of Orion.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12474-12561 confidence: high

The Phoenix lives on aromatics, builds a nest in holm-oak or palm with spices, dies in odors, is reproduced from the parent body, and later carries the nest and parent sepulchre to Hyperion’s temple.

The Phoenix dies in an aromatic nest and a young Phoenix is reproduced from the parent body, destined to live the same span.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2475-2572 confidence: high

“whatever was liable to be destroyed by flame, Mulciber consumed; and the figure of Hercules remained, not to be recognized” and he retained “only the traces of immortal Jupiter.”

The passage describes the fire consuming Hercules' destructible parts, his putting off mortal limbs, and his flourishing in a more ethereal form.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 3955-4038 confidence: medium

Orpheus receives Eurydice under the condition that he not turn his eyes back until he has passed the Avernian valleys; the ascent is silent, steep, dark, and gloomy.

Eurydice’s return is granted on the condition that Orpheus not look back; when he does, she is lost again and dies a second time.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 3955-4038 confidence: medium

The royal consort and the ruler of the infernal regions cannot deny Orpheus and call for Eurydice, who is among the newly arrived shades and advances slowly because of her wound.

Eurydice is called from among the shades and follows Orpheus, but the restoration fails when he looks back and she dies a second time.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10032-10109 confidence: medium

The fable summary says Glaucus sees fish revive on grass and leap into water; he eats the grass, becomes mad, leaps into the sea, and is transformed into a sea god.

Glaucus sees fish laid on the grass revive and leap back into the water.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5635-5712 confidence: high

Astarte caused Byblos and Syria to mourn and established annual feasts; the Syrians mourned for several days and then rejoiced as though Adonis had been raised from the dead at a second festival called 'The Return.'

The passage describes Syrians mourning Adonis and then rejoicing as though he had been raised from the dead at a festival called 'The Return.'
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The Metamorphoses of Ovid, Books VIII-XV THE METAMORPHOSES. / BOOK VIII. / BOOK IX. / BOOK X.; lines 297-312 confidence: medium

Hymenæus attends nuptials and then those of Orpheus with a bad omen; Eurydice dies soon after and cannot be brought to life.

Eurydice dies soon after the nuptial omen and cannot be brought to life.
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The Metamorphoses of Ovid, Books VIII-XV THE METAMORPHOSES. / BOOK VIII. / BOOK IX. / BOOK X.; lines 297-312 confidence: medium

Hymenaeus attends nuptials and then those of Orpheus; a bad omen follows, Eurydice dies soon after, and she cannot be brought to life.

Eurydice dies after Orpheus's nuptials and cannot be brought to life.
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The Mysteries of Mithra INDEX / HISTORY OF RELIGION. / SELECTED WORKS. / FICTION.; lines 10242-10364 confidence: high

The Fairy-Tale Element in the Bible lists Babylonian cosmogony, cuneiform tablets of the Marduk myth, Yahveh's fight with the Dragon, two Hebrew creation stories, deluge legends, worship of the Queen of Heaven, and Song of the Well; the same paragraph mentions an article on the Resurrection of Christ.

The article list explicitly names an article on the Resurrection of Christ.
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The Mysteries of Mithra INDEX / INDEX / INDEX / INDEX; lines 9775-9899 confidence: high

"Redeemer, the, 193, 195. Redemption, 143. Resurrection of the flesh, 146, 171, 191, 206. Revelation, 191."

The index lists 'Resurrection of the flesh' alongside redemption and revelation entries.
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The Mysteries of Mithra IQ4 THE MYSTERIES OF MITHRA / MITHRAISM AND THE RELIGIONS OF THE EMPIRE IQ5 / THE MYSTERIES OF MITHRA / M1THRAISM AND THE RELIGIONS OF THE EMPIRE IQ7; lines 7629-7702 confidence: high

The author warns not to exaggerate the likenesses, while naming purification of souls and hope of beatific resurrection as principal resemblances between Christianity and Mithraism.

The passage names hope of a beatific resurrection as a principal resemblance between Christianity and Mithraism.
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The Mysteries of Mithra MITHRA1SM AND THE RELIGIONS OF THE EMPIRE 185 / MITHRAISM AND THE RELIGIONS OF THE EMPIRE 189 / IQO THE MYSTERIES OF MITHRA / MITHRAISM AND THE RELIGIONS OF THE EMPIRE IQI; lines 7417-7454 confidence: high

Both are said to believe in immortality of the soul, last judgment, resurrection of the dead, and a final conflagration of the universe.

The passage lists immortality of the soul, a last judgment, resurrection of the dead, and a final conflagration of the universe.
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The Mysteries of Mithra MITHRAIC ART 22? / INDEX / INDEX / INDEX; lines 8990-9133 confidence: high

“Dead, resurrection of the”

The index explicitly lists “Dead, resurrection of the.”
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The Mysteries of Mithra MITHRAISM AND THE RELIGIONS OF THE EMPIRE 201 / MITHRAISM AND THE RELIGIONS OF THE EMPIRE 203 / THE MYSTERIES OF MITHRA / CHAINED SKELETON.; lines 7898-7998 confidence: medium

Mithraic crypts and grottoes contained statues; priests walled entrances or moved sacred images to protected hiding places and expected their god to restore the light of final triumph.

The passage speaks of hope for restoration, final triumph, and an expected resurrection briefly associated with Eugenius.
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The Mysteries of Mithra MITHRAISM AND THE RELIGIONS OF THE EMPIRE 201 / MITHRAISM AND THE RELIGIONS OF THE EMPIRE 203 / THE MYSTERIES OF MITHRA / CHAINED SKELETON.; lines 7898-7998 confidence: high

The passage says Mithraic conceptions such as Hell, sacramental efficacy, and resurrection of the flesh were accepted by adversaries, and that some practices continued in Christian festivals and popular usage.

The passage lists resurrection of the flesh among Mithraic conceptions accepted even by adversaries.
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The Mysteries of Mithra NABARZE / VOTIVE INSCRIPTION TO MITHRA NABARZE / DOCTRINE OF THE MITHRAIC MYSTERIES 143 / DOCTRINE OF THE MITHRAIC MYSTERIES 145; lines 5827-5901 confidence: high

A marvellous bull analogous to the primitive bull appears; Mithra returns, reawakens men, and humanity comes from tombs to an assembly where good and bad are separated.

Mithra redescends and reawakens men, who come forth from tombs and assume their former appearance.
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The Mysteries of Mithra THE MITHRAIC LITURGY / THE MITHRAIC LITURGY 165 / THE MITHRAIC LITURGY 167 / THE MYSTERIES OF MITHRA; lines 6692-6800 confidence: medium

Members are said to repose in one common sepulcher; the author judges it probable that the sect formed funerary associations, practiced inhumation, and desired a “mansion eternal” while awaiting Resurrection, although no Mithraic cemetery had been discovered.

The author describes inhumation, honorable religious interment, a “mansion eternal,” and waiting for the day of Resurrection.
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norse

Corpus Poeticum Boreale, Volume 1 LOST LAYS FROM W. P. 391 / LOST LAYS FROM W. P. 395 / LOST LAYS / FROM W. P. 397; lines 19278-19342 confidence: medium

Sigmund asks why Sinfitela did not call for help; after Sinfitela says he would not call to slay eleven men, Sigmund springs at him and bites him in the front of the throat.

Sinfitela is bitten in the front of the throat and later springs up sound after the leaf is placed on the wound.
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Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE.; lines 11967-12103 confidence: medium

Earth rises again from the deep with evergreen forests; waters fall; an eagle hovers; the Anses meet on Ida-plain, remember old decrees and mysteries, find golden tables, and dwell in a healed world where Balder comes back and dwells with Hod.

Balder is said to come back, and Balder and Hod dwell in Woden’s mansions of Bliss in holy places of the blessed gods.
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Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE.; lines 12105-12203 confidence: medium

A later myth is reported that this poem was Sæmund's last composition and that he sang it while rising from the bier three days after his death.

A later myth states that Sæmund rose from his bier three days after death and sang the poem.
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Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI.; lines 11826-11949 confidence: high

The first war remembered by the Sibyl begins with Gold-weig being speared and burned in the High One’s Hall; she is three times burned, three times reborn, and still lives.

Gold-weig is speared and burned and is described as three times burned, three times reborn, and still living.
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Corpus Poeticum Boreale, Volume 1 THE WESTERN WOLSUNG-LAY. / THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND.; lines 11376-11486 confidence: medium

A hell-hound comes from a cave, blood on its breast, baying at Woden; Woden rides to Hell’s hall and eastern gate, finds the Sibyl’s barrow, and chants spells until the corpse speaks.

Woden chants spells that move the Dead until the Sibyl rises unwillingly and speaks.
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Heimskringla; Or, The Chronicle of the Kings of Norway HALFDAN THE BLACK SAGA. / PRELIMINARY REMARKS. / ENDNOTES: / HARALD HARFAGER'S SAGA.; lines 1154-1259 confidence: medium

Snaefrid dies, but her corpse remains fresh and red; Harald sits beside her and thinks she will come to life again, and this continues for three years while the people grieve over his delusion.

Snaefrid’s corpse remains fresh and red, and Harald sits beside her thinking she will come to life again.
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Laxdaela Saga CHAP. XLVI / CHAP. XLVII / CHAP. XLVIII / CHAP. XLIX; lines 4353-4399 confidence: medium

At Saelingsdale Tongue on the night after the fight, An sits up though thought dead; those watching the bodies are frightened and call it a wondrous marvel.

An is thought dead, sits up during the wake, explains a swoon, and then recovers.
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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 2733-2850 confidence: high

Thor, seeing the poor host cannot supply enough food, slays and cooks both goats, shares them with the peasant family, and commands that all bones be thrown unbroken into the goat skins.

Thor's goats are killed, cooked, and eaten; their bones must remain unbroken in their skins; Thor's hammer restores them to life, with lameness where a bone was broken.
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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 2733-2850 confidence: high

The peasant host is hospitable but poor. Thor slays both goats, cooks them, invites the household to eat, and warns everyone to put all the bones unbroken into the goat skins on the floor.

Thor's goats are killed and eaten, their bones are to be kept intact in the skins, and Thor restores them by striking the skins with Miölnir.
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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 3819-3966 confidence: medium

Bragi, child of Odin and Gunlod, is born in the cave; dwarfs give him a magical golden harp and send him out on a vessel; after showing no signs of life, he sits up and sings the song of life while his song reaches heaven and Hel’s realm.

Bragi shows no signs of life until leaving subterranean darkness, then sits up and sings the song of life near the realm of the dwarf of death.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4135-4274 confidence: medium

The Æsir rejoice at Idun's recovery, eat her apples and regain strength and good looks, and vow to place Thiassi's eyes as a constellation in the heavens.

The Æsir eat Idun's apples and feel their strength and good looks return; the narrator connects Idun's gifts with Nature's spring resurrection.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR; lines 5896-6019 confidence: high

Vidar connects the gods with forests and nature, is destined to survive divine destruction and rule a regenerated earth, and dwells in Landvidi amid a primeval forest.

Vidar is repeatedly said to survive the older gods' destruction and rule over a regenerated earth or new heaven and earth; the passage explicitly links him with resurrection and renewal.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR; lines 5896-6019 confidence: high

Vidar is surnamed 'the silent,' linked with forests and Nature, destined to survive the gods' destruction and rule a regenerated earth; his home Landvidi is in a silent primeval forest.

Vidar is repeatedly described as surviving the destruction of the older gods and ruling a regenerated earth, new heaven, and new earth.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7325-7472 confidence: medium

At the Vala's resting place, Odin chants a magic spell and traces runes with power to raise the dead; the tomb opens and the prophetess rises.

Odin chants a magic spell and traces runes that cause the dead Vala to rise and speak prophecy.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7325-7472 confidence: medium

Odin reaches the Vala's resting place, chants a magic spell, traces runes that raise the dead, and the tomb opens as the prophetess rises.

Odin chants spells and traces runes that raise the dead Vala, who provides prophetic knowledge.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7824-7975 confidence: medium

Hel will release Balder only if all animate and inanimate things weep; the verse states, "Fails but one thing to grieve, here Balder stops."

Hel offers Balder's return if all things weep, but Thok's refusal prevents the return.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7824-7975 confidence: high

Hermod petitions Hel for Balder's release; Hel says Balder may depart if all animate and inanimate things show sorrow by shedding tears.

Hel sets a condition for Balder's return; all things except Thok weep, so Balder cannot return.
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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 9430-9545 confidence: high

In wolfish rage the companions fight and Sinfiotli dies. Sigmund observes one weasel revive another with a leaf; a raven drops a similar leaf, which Sigmund interprets as divine help and uses to revive Sinfiotli.

A dead weasel is restored by a leaf; a raven drops a similar leaf, which Sigmund uses to restore Sinfiotli to life.
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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 9430-9545 confidence: high

In wolfish passion Sigmund and Sinfiotli fight, and Sinfiotli dies. Sigmund sees a weasel revive another with a leaf; a raven drops a similar leaf at Sigmund’s feet, which he interprets as divine help, and he uses it to restore Sinfiotli to life.

Sinfiotli is killed and then restored to life when Sigmund uses a leaf whose power has been demonstrated by weasels and delivered by a raven.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12224-12362 confidence: high

The conflagration consumes everything; the blackened earth sinks beneath boiling sea, Ragnarök is complete, the divine actors are slain, chaos seems restored, and goodness is expected to rise from the ruin.

Some gods return to dwell in heaven; Vali, Vidar, Modi, Magni, Hoenir, Balder, and Hodur appear in the new order, with Balder and Hodur rising from the underworld.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12224-12362 confidence: high

Vali and Vidar return to Ida; Modi and Magni, Thor's sons, bring Thor's sacred hammer rescued from the destruction.

Vali and Vidar return, Hoenir joins, and Balder with Hodur rises from the underworld into a peaceful renewed order.
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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 2362-2458 confidence: high

Eástre or Ostara is named as a Saxon spring goddess whose name survives in Easter; she is identified with Frigga and with earth or Nature's resurrection after winter.

Eástre/Ostara is explicitly connected with spring and Nature's resurrection after the long death of winter.
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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 2362-2458 confidence: high

A customary observance involved exchanging coloured eggs; the egg is described as a type of the beginning of life and also as symbolical of the Resurrection.

The passage describes exchanging coloured eggs and explains the egg as a type of the beginning of life and later as symbolical of the Resurrection.
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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 2362-2458 confidence: high

Eástre/Ostara is described as a spring goddess identified with Frigga; her feast preserves customs of coloured eggs, flower-crowned Easter-stones, dancing, and bonfires.

The passage explicitly frames Ostara as goddess of spring and of Nature's resurrection after winter, with spring festival customs.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1014-1160 confidence: high

Sæhrimnir is the divine boar eaten by the Einheriar; Andhrimnir slays and cooks it in Eldhrimnir, and the boar comes to life again before the next meal.

Sæhrimnir is killed and eaten daily but comes back to life before the next meal, making the food supply inexhaustible.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1440-1580 confidence: low

Odin asks what Allfather whispered to dead Balder on the funeral pyre; Vafthrudnir recognizes Odin and concedes that Odin has won the contest.

The final question concerns words Allfather whispered to dead Balder on his funeral pyre, and the narrator reports a later suggestion that the word was resurrection.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1440-1580 confidence: low

Odin disguises himself as a Wanderer named Gangrad; he and Vafthrudnir exchange questions about cosmic and divine matters, and Vafthrudnir recognizes Odin when asked what Allfather whispered to Balder on the funeral pyre.

Odin's decisive question concerns what Allfather whispered to his dead son Balder on the funeral pyre; the passage notes a later suggestion that the word was 'resurrection.'
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4070-4189 confidence: high

Stanzas 18-20 also appear in Snorri's Edda and may be interpolated; in Valhall, Andhrimnir cooks Shrimnir's flesh in the great kettle Eldhrimnir, the flesh feeds all the heroes, and Shrimnir becomes whole again each evening.

Shrimnir is cooked daily to feed heroes, becomes whole each evening, and is cooked again the next morning.
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The Poetic Edda HELGAKVITHA HJORVARTHSSONAR / THE LAY OF HELGI THE SON OF HJORVARTH / INTRODUCTORY NOTE / OF HJORVARTH AND SIGRLIN; lines 11252-11299 confidence: high

Sigar reports Helgi fell in the morning at Frekastein; calls him the noblest king beneath the sun; says Alf has the joy of victory.

The passage reports Helgi's fatal wounding/fall and then explicitly states that Helgi and Svava were born again.
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The Poetic Edda HYMISKVITHA / THE LAY OF HYMIR / INTRODUCTORY NOTE / NOTES; lines 6109-6174 confidence: high

According to Snorri, Thor sets out with Loki rather than Tyr, stops at a peasant’s house, cooks his goats, Thjalfi splits a leg-bone for marrow, Thor revives the goats, one is lame, and the peasant gives both children as servants; Snorri does not blame Loki.

In Snorri’s account, Thor cooks his goats, calls them to life again, and one remains lame after Thjalfi splits a leg-bone.
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The Poetic Edda LAYS OF THE GODS / VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE; lines 684-803 confidence: high

The note summarizes Valkyries bringing slain warriors, Baldr’s slaying through Loki’s wiles, summons to battle, Othin’s death, and fire leaping high around heaven.

The note says Baldr is slain through Loki’s wiles and later comes back when a new world rises and unsowed fields bear fruit.
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The Poetic Edda NOTES / HELGAKVITHA HUNDINGSBANA II / THE SECOND LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE; lines 12342-12535 confidence: low

Helgi tells Sigrun that Bragi, Hogni, Starkath, and many of her race have fallen; he blames the Norns and fate; Sigrun weeps and wishes she could call the slain to life.

Sigrun says she would call the slaughtered men to life if she could safely be on Helgi's breast.
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The Poetic Edda THRYMSKVITHA / THE LAY OF THRYM / INTRODUCTORY NOTE / NOTES; lines 7340-7444 confidence: high

The note says the meaning of 'hallow' is unclear; it mentions consecration with the sign of the hammer, Vigfusson's comparison of the hammer sign to the Christian cross, Thor's resuscitation of a cooked goat by hallowing with his hammer, a runic sign named Thor's-hammer, and Vor as goddess of vows.

The note cites Snorri's story of Thor's resuscitation of his cooked goat and says Thor hallows the goat with his hammer.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1516-1627 confidence: medium

Note 62 says Baldr and Hoth return together, that Hoth had unwittingly slain Baldr at Loki's instigation, that their union symbolizes the new age of peace, and that Hropt's battle-hall is Valhall.

Baldr and Hoth return together, and the note identifies their union as a symbol of the new age of peace.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 409-493 confidence: high

Fenris-wolf and Midgards-worm are named among Loki's children; the worm encircles the world in the deep sea, Fenris is bound until the doom, earth and heaven burn, Odin is slain, and afterwards earth rises green from the sea with gods and men alive again.

After the doom and burning of earth and heaven, earth rises from the sea green and fair, fields bear unsown, and gods and men are alive again.
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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 2529-2579 confidence: high

Thor kills and flays both goats, has them boiled, invites the bonde's household to eat, and requests that the bones be cast onto the goat-skins.

Thor's goats are killed, cooked, and eaten; the bones are to be placed on the skins; after Thor hallows the skins with Mjolner, the goats arise.
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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 2529-2579 confidence: high

Thjalfe, the bonde's son, breaks the thigh of one goat with his knife to get at the marrow.

Thjalfe breaks a goat's thigh-bone, and after the goats arise one limps on a hind leg; Thor notices the thigh is broken.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV. / THE DEATH OF BALDER.; lines 2962-3005 confidence: medium

Hermod enters the hall, sees Balder on the foremost seat, stays overnight, and asks Hel if Balder may return; Hel says all living and dead things must weep for him, or he remains with Hel.

Hel says Balder may go back to the asas if all living and dead things weep for him, but must remain if anything refuses.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XVI. / RAGNAROK. / CHAPTER XVII. / REGENERATION.; lines 3255-3351 confidence: high

“The earth rises again from the sea, and is green and fair. The fields unsown produce their harvests.”

The earth rises again; Vidar and Vale survive; Mode and Magne come with Mjolner; Balder and Hoder come from Hel; the gods gather and find former golden tables.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda MENJA AND FENJA. / THE GROTTESONG. / ROLF KRAKE. / HOGNE AND HILD.; lines 5024-5058 confidence: high

"Hild went to the battlefield, and waked up with sorcery all the dead that had fallen." The next day the kings and those who had fallen fight again.

Hild wakes the fallen dead with sorcery; on the following day those who had fallen fight again, and the dead repeatedly arise at dawn.
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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 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 12872-13010 confidence: medium

Back at Alamaldjin's burial place, Hanhai takes her own form and prays to the Heavenly Burkans for three days; on the third day the ground opens and she draws out the body.

After Hanhai prays to the Heavenly Burkans for three days, the ground opens and she draws out Alamaldjin's body.
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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: medium

Alamaldjin's body is in good condition except for the right shoulder-blade, which a fox has carried off; Hanhai follows the trail to Shara Dalai and finds the fox with the shoulder-blade in her mouth.

The body is recovered in good condition except for a shoulder-blade taken by a fox, prompting Hanhai to follow the fox.
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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 takes the shoulder-blade, forgives the fox, returns to the cuckoo guarding her brother, replaces the bone, and pours Water of Life on his body, which quickly regains its form.

Alamaldjin is restored after Hanhai replaces his shoulder-blade, pours Water of Life on him, and the cuckoo sings along his body until he rises well.
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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 13600-13737 confidence: high

Hanhai goes to her brother’s grave at Red Mountain, takes home the remaining skeleton, places the bones on the yurta floor near the door, turns into a fly, and waits.

Alamaldjin’s skeleton is placed in the yurta, and the bride’s ritual with juniper, fire, silver goblet, and magic kerchief causes him to spring up alive.
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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

After Yellow Dog's death, the brothers throw bullocks from pots, draw men from spits, and bring the half-roasted and half-alive to sound health.

The brothers draw men from spits and bullocks from pots, including half-roasted and half-alive victims, and bring them to sound health.
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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: high

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.

Hunkuvai's bones are gathered, the missing toe is restored to the skeleton, and repeated sprinkling with Water of Life and larch bark returns him to life.
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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

The stallion instructs Hunkuvai to ride back and rush the mountain; when the horse clings at the top, Hunkuvai cuts strips from its front hoofs, enabling it to spring to the summit, where both drink the Water of Life.

The Water of Life is found on the summit of Sehir Mai, drunk by Hunkuvai and the horse, and then used to bring dead men to life.
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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 fills his hollow whip handle with Water of Life, scatters it on the bones at the mountain foot, and the dead men come alive and praise him.

Hunkuvai scatters Water of Life on bones at the foot of Sehir Mai, and the men become alive again.
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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

Hara Zaton brings poisoned meat and drink; Hunkuvai eats and drinks, falls without life or motion, colored flames come from his nostrils, and Hara sits with a drawn bow ready to shoot if he revives.

After eating poisoned food and drink, Hunkuvai drops without life or motion; Hara Zaton waits in case he revives, and on the third day Hunkuvai raises his head.
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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

The river becomes ice in one night; it is described as "dead till its resurrection" when the sun breaks its bonds and gives it life again, and as blue, deep, and swift before Irkutsk.

The narrator describes the river's winter freezing as death and its later thaw under the sun as resurrection or return to life.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths BUBIAT BUBIAL OP THE DEAD. / NOTES 307 / HUNKUVAI / NOTES 309; lines 14418-14464 confidence: high

In Mongol mythology, a hero sprinkles skeletons and dry bones with Water of Life from a spring near a silver-leafed aspen tree; the bones reconnect, take flesh, and the men rise.

The passage repeatedly describes bones, dust, corpses, or dead heroes being restored to flesh, breath, and life.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths BUBIAT BUBIAL OP THE DEAD. / NOTES 307 / HUNKUVAI / NOTES 309; lines 14418-14464 confidence: high

In Mongol mythology, a hero sprinkles skeletons and dry bones with Water of Life from a spring near a silver-leafed aspen tree; the bones reconnect, take flesh, and the men rise.

In the Mongol example, Water of Life from a spring near a silver-leafed aspen tree is sprinkled on skeletons and dry bones, which reconnect and rise.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths BUBIAT BUBIAL OP THE DEAD. / NOTES 307 / HUNKUVAI / NOTES 309; lines 14418-14464 confidence: medium

When the hero is killed, a wife, sister, or friend prays to the Heavenly Burkans; a cuckoo may sing around the body three times, bringing flesh, breath, and restored life.

The cuckoo’s song assists the dead Mongol hero’s revival, and the Modoc morning star calls a dead hero to rise.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths BUBIAT BUBIAL OP THE DEAD. / NOTES 307 / HUNKUVAI / NOTES 309; lines 14418-14464 confidence: medium

In Gaelic mythology, bones or dust are collected and struck with a rod of enchantment or Druidic switch, and the hero rises restored.

The Gaelic rod or Druidic switch, the Iroquois hickory tree, and the Yana red rosebush twig all appear as objects connected with restoration of life.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER IX / THE ORIGIN OP SHAMANS / THE ORIGIN OF SHAMANS 107 / THE ORIGIN OF SHAMANS 109; lines 5273-5364 confidence: medium

Some shamans are said to remove, roast, and eat their livers and be well; others thrust a haribo stick above an eye and leave no visible wound.

Shamans remove and eat their livers, undergo eye-area penetration without a wound, and cut off and replace a man's head.
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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: high

Varhan asks the Mangathai’s wife to choose between seventy tree tops and seventy horse tails, impales and revives her, has horses tear her into seventy pieces, revives her again, and impales her once more.

The Mangathai’s wife is killed, brought to life again, torn apart, restored again, and impaled a second time.
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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 10685-10824 confidence: high

On Varhan's second journey to the sky, Esege Malan orders Hohodai Mergen to strike him with a thunderbolt; Varhan falls to earth, the sun and moon fall with him, and darkness comes everywhere.

Varhan is killed or left dead after a thunderbolt, and is restored when the Water of Youth and Life is poured on his body.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CUSTOMS OF THE BURIATS 101 / RITES ATTENDING THE BURNING OF THE DEAD / BURIAT BURIAL OF THE DEAD / CUSTOMS OF THE BURIATS 103; lines 5033-5096 confidence: medium

A person may die because the soul becomes tired and sad and wants to leave; the Shaman and friends invite it back with promises and appeals, warn it not to wander the mountains, and the passage says that sometimes the spirit returns to the body.

The Shaman and friends address a soul that wants to leave the body and persuade it to return; the passage reports instances of the spirit returning to the body.
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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 6375-6501 confidence: high

Gesir says he cannot go to earth in his present form; he asks that Uhul Khan, Death, be sent, that his body be preserved seated on a throne with a table and paper, and that his spirit then enter a woman on earth and be born again.

Gesir asks for Death, has his body preserved, and says his spirit will enter a woman on earth and be born again.
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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 11710-11845 confidence: high

The stallion speaks and warns that Duryai has raised the Mangathai, hidden him behind seventy-seven closed doors, and prepared poisoned tarasun; the horse tells Yerente not to let Duryai touch the bridle and not to drink what she gives.

Duryai raises the Mangathai to life and brings him to the yurta as part of a plot against Yerente.
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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 resumes his own form, waits on a mountain near the shore, and after the sea storms three times in three days, the cask is hurled out of the water.

Sokto recovers Yerente's bones from a cask, ritually washes them, uses Water of Life, and Yerente becomes alive and well.
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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 opens the cask, finds bones, washes them with water from nine springs, burns juniper from nine places as incense, washes the bones three nights with Water of Life from a mountain spring, and Yerente becomes alive and well.

Sokto takes Water of Life from a mountain spring and washes Yerente's bones for three nights before Yerente revives.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 8980-9121 confidence: high

The Mangathai asks to drink strengthening water; Altun magically changes the waters so that Altun drinks Water of Life and the Mangathai drinks poison, and the exchange is repeated as the Mangathai weakens.

Water of Life strengthens Altun during combat, releases and restores him after he is trapped in the earth, revives the eagle, and heals the wounded horse.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 8980-9121 confidence: medium

Altun follows the dudki instructions, reaches the top, resumes his own form, pockets the dudki, and finds his horse on the ground with hind quarters gnawed by wolves.

The wounded horse escapes wolves and returns to wait near the hole for Altun or die; Altun later heals it with Water of Life.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths NOTES / MINDIU QUBUN NOYAN / NOTES 805 / THE BURNING OF THE DEAD; lines 14248-14294 confidence: high

The cuckoo is said to appear in many myths, usually in connection with bringing the dead to life; examples include the Iron Hero, the skeleton in the cask, and Hanhai reading that a cuckoo must aid her in reviving her brother.

The cuckoo is said to appear in myths usually in connection with bringing the dead to life, including the Iron Hero episode and Hanhai’s search for aid.
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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 14026-14142 confidence: medium

A raven flies from the north; the brothers call for the Water of Life. The raven brings it in her beak, pours it over Hodoy, and he revives, becomes youthful, shakes himself, and stands.

Water of Life revives Hodoy and makes him youthful; later it is poured on the Mangathai's wife so she survives torment and cannot die.
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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: high

Tiyil Biige brings Altin's two parts to heavenly smiths; after seven days and nights they restore his form, while the thousand Burkans restore breath and life; Altin's sister turns into a raven and flies to earth.

Altin's divided parts are reassembled by heavenly smiths, and the Burkans restore breath and life.
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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

After eating, the Iron Hero fills a ninety-nine-hooped iron barrel with the Water of Life and Youth and rolls it down; it breaks, the water flows, people and horses come to life, and an old man blesses him through the Burkans.

When the iron barrel breaks, the Water of Life and Youth flows down and the people and horses at the foot of the mountain come to life.
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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 8076-8211 confidence: high

The wolves gnaw off the cask's hoops and carry the Iron Hero's skeleton to the cuckoo; the cuckoo sings from feet to head three times, bringing flesh, breath, and full revival.

The Iron Hero is found as a skeleton in the cask, then receives flesh, breath, and life through the cuckoo's repeated song.
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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: high

The bride's six uncles give gifts: a resurrection kerchief, silver cup, golden milk horn, protective bracelet, wealth-giving ring, and good wishes.

The eldest uncle gives a red kerchief with the power to make a dead man alive.
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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: high

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.

The company drinks the Water of Life and Youth located on Red Mountain.
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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: medium

The section is titled as a shaman story; in Olzoni an old Shaman who could raise the dead visits a neighboring village and is honored with a three-day feast.

The selected passage introduces the old Shaman as one who could raise the dead and ends by introducing a dead child being buried.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE ORIGIN OF SHAMANS 109 / THE ORIGIN OF SHAMANS 111 / A SHAMAN STORY / THE ORIGIN OF SHAMANS 113; lines 5462-5500 confidence: high

The men tell the Shaman not to stand there because the child is dead; they lower the body and begin covering it with earth.

The passage explicitly frames the Shaman's act as raising the boy from the dead, and narrates the child returning from burial-status death to life and speech.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE ORIGIN OF SHAMANS 113 / BURIAT GHOST STORY / SECOND SIGHT / THE ORIGIN OF SHAMANS 115; lines 5538-5579 confidence: high

After the dead leave, the man brings the soul to the house where the dead child's body lies; the soul enters the body, and the child comes to life and sneezes.

When the recovered soul enters the dead child's body, the child comes to life and sneezes.
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siberian

Aboriginal Siberia - A Study in Social Anthropology CHAPTER VI / PALAEO-SIBERIANS. / CUSTOMS CONNECTED WITH DEATH 147 / CUSTOMS CONNECTED WITH DEATH 149; lines 7613-7710 confidence: medium

The soul wanders on earth for a time; a clever shaman can bring it back, and one reported father was restored after death and lived years before a second death.

The soul may wander before leaving earth, a clever shaman can bring it back, and the passage reports a man returned to life after death and lived until a later second death.
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Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH DEATH 155 / NEO-SIBERIANS. / CUSTOMS CONNECTED WITH DEATH 157 / CUSTOMS CONNECTED WITH DEATH 159; lines 8102-8195 confidence: medium

The soul of the dead is visible, leaves no tracks on hearth ashes, passes noiselessly over dead leaves, can be killed and become a pelvis, and may become a soul again after three days unless prevented; some believe it disappears after a second death.

A dead soul can be killed, take the form of a pelvis, and become a soul again after three days unless prevented.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13427-13512 confidence: medium

The deceased person's soul hovers above the corpse and "is like a flame"; during illness it is outside the body, lower in slight illness and higher in severe illness.

The soul is outside the body during illness and death, and a powerful shaman can return the soul to the body of a recently dead person.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 2189-2370 confidence: medium

A revived man returns to Miti, says he has revived, hears her answers about a suitor and his dangling sleeve, and dies again from shame.

The man explicitly says he has revived and returned, but after Miti's reply he dies again from shame.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 2372-2553 confidence: high

The newcomer makes a tongue sound; the trunk-woman looks up, suddenly dies, and falls down. Later the expected dish does not appear, and the husband asks where she is and whether the trunk was opened.

The trunk-woman dies and falls down; the husband drums on his drum, and she revives.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 2555-2730 confidence: medium

The petitioner offers incantations for creeping toward man, secret walking, and making one lame; the Zenith refuses, says he protects man and watches over the Lower People, and says he brings back to life those wronged by the ke'let.

The sky figure says he brings back to life those wronged by the ke'let while keeping watch over the Lower People.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 3980-4111 confidence: high

The assistant begins a search journey, first visiting the Ground-Beings and then the Upper Beings; both say the missing person is not with them and that they do not know where he is.

The assistant searches Ground-Beings, Upper Beings, and Darkness; finds the dead patient in Darkness; brings back the soul; and the dead one recovers breath, voice, and sitting posture.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 4467-4634 confidence: high

A dog follows the dead man, howling and barking, passes ahead of him on the road, snaps at him, and intercepts his path.

A dog intercepts the dead man's road, makes him return from a long journey, and the dead man re-enters his body and revives.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 4467-4634 confidence: high

The dog makes the dead man come back from his long journey; the dead man enters and puts on the body again, begins to breathe, improves, and revives.

The dead man must enter the body and put it on again before breathing and reviving.
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Chukchee Mythology Chukchee Mythology; lines 581-683 confidence: medium

Alone at the empty camp-site, the daughter weeps and pushes the skull; the skull speaks, asks not to be pushed, and tells her to make a fire and throw it into the flames so it can procure a body.

The skull says it will procure a body if thrown into the flames; after the fire episode, a husband appears with a large caravan and herd.
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Chukchee Mythology Chukchee Mythology; lines 685-779 confidence: high

One visitor enters the sleeping-room, seizes the suffering one by the ankle, carries him out, and after a mouth action only his bones remain; his mother cries.

The Re'kken reduce the sufferer to bones, restore him to life, and he then has great shamanistic power.
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Chukchee Mythology Chukchee Mythology; lines 685-779 confidence: medium

The restored man strikes his own body with a boulder so that the boulder crumbles; people strike him with a spear, but his body is as hard as stone and they cannot harm him.

After restoration the man's body breaks a boulder and resists spear attacks.
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Chukchee Mythology Chukchee Mythology; lines 685-779 confidence: high

After he marries a pretty wife, wrong-doers desire her, carry him away, strangle and kill him, take the wife, and then see the killed man sitting in the house as before.

Wrong-doers strangle and kill the husband, take his wife, and then find him sitting in the house as before.
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Chukchee Mythology Chukchee Mythology; lines 890-992 confidence: high

A small Spider-Woman visits the secretly crying wife and instructs her to prepare clothes, promise the sea a shy reindeer-buck, and offer the clothes to the sea; the wife promises and throws the clothes toward the sea.

Spider-Woman instructs the wife to promise the sea a reindeer-buck and offer clothes; after the wife throws the clothes toward the sea, her drowned husband appears from the direction of the sea.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5256-5347 confidence: medium

The Winds enter the house; it grows cold, the Killer-Whales freeze and die. After the Winds leave, the house warms, the Killer-Whales revive, give back the child, and the ke'let stop coming to the country.

The Winds enter Killer-Whale's house, make it cold, the Killer-Whales freeze and die, then return to life when the house warms and give back the child.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5702-5792 confidence: medium

After landing, the father takes his daughter to the seashore, tells the sea he gives what he promised, pierces her with a spear, and leaves the lifeless body on the blood-covered beach.

The sacrificed daughter lies lifeless, is awakened by a Sea-Being, is taken to his house, and marries him.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 6316-6405 confidence: high

The next year ten more Ta'nnit warriors come. Anqa'lqan meets them with one reindeer, stabs it, and the animal breaks through their file; he kills all the Ta'nnit but is mortally wounded.

Kere'tkun offers to bring the mortally wounded Anqa'lqan back to life; after the promise and ritual command, Anqa'lqan is made alive and restored to life.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1262-1397 confidence: high

In 'Eme'mqut and the Kamaks,' Eme'mqut finds a house, is addressed as La'wa, hears kamak speech about human game and a killed man, calls spirits with a drum from the cross-pole, puts the kamak couple to sleep, revives another man, and flees with him at night.

Eme'mqut calls spirits with the drum, puts the kamak couple to sleep, revives another man, and escapes with him.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1538-1679 confidence: medium

While her husband is absent, the kamak eats her; she uses a concealed woman's knife to rip open his body from inside, the evil spirit dies, and she comes out. The next morning a woman says she is the one who ate her yesterday.

The kamak eats the woman, but she cuts open his body from inside with a concealed knife, the spirit dies, and she comes out.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1681-1819 confidence: low

The editor states that both Kamaks seem to have revived after having been killed.

An editorial note states that both Kamaks seem to have revived after being killed.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1821-1971 confidence: high

Miti' kills Fish-Woman, cooks and eats her flesh, and leaves some for Big-Raven; when he calls, Fish-Woman steps out from the rear storeroom, gives him food, and reports what Miti' did.

Fish-Woman is killed and cooked but steps forth and gives food; after another attack she revives again and feeds Big-Raven.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 422-558 confidence: medium

Little-Bird-Man and the woman are told to go away; they go on foot, reach a river, and Little-Bird-Man carries her despite her warning and dies. Yini'a-na'wgut sleeps among stone-pines and is almost frozen.

Little-Bird-Man dies while carrying the woman across a river, then the next morning a man appears with reindeer and identifies himself as her husband Little-Bird-Man.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 827-986 confidence: medium

In 'Big-Raven and the Kamaks,' Raven-Big slides down the largest mountain into the porch of the kamaks' house; the kamaks call him human game, eat his body joint by joint while he remains alive, and he comes home because he is a shaman.

Big-Raven is eaten joint by joint by kamaks, remains alive, is consumed, and comes home because he is a shaman.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 3233-3298 confidence: high

The shaman cuts the woman’s body into small pieces, sucks and blows on each piece, puts the pieces together, blows three times, the pieces join under new skin, and after three more blows the body breathes.

The patient is cut into pieces, the pieces are treated and rejoined, new skin covers the body, the body breathes, and the woman later wakes and recovers.
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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 3233-3298 confidence: medium

The shaman cuts the woman’s body into small pieces, sucks and blows on each piece, puts the pieces together, blows three times, the pieces join under new skin, and after three more blows the body breathes.

Blowing is applied to the body pieces and reassembled body; after repeated blowing the body breathes.
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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 5072-5231 confidence: medium

The Fox sends the Cock with the cake; the Tom-Cat catches the Cock, carries him home, and gives him a sound thrashing. A corrupted note reports the Cock's body being thawed before the fire and the Cock coming to life and crowing; the Tom-Cat warns that the door must be kept tightly closed.

The Cock is said to come to life after thawing before a fire, and the old woman rises after death to strike the old man before dying again.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia III. KOLYMA TALES. / F. B. / W. B. / V. MARKOVA TALES.; lines 5293-5406 confidence: high

A little old woman says the chief's daughter is sick from an arrow; the man offers to heal her, but when he touches the arrow she dies, after which he exchanges clothes with the body and keeps vigil alone.

The chief's daughter dies after the arrow is touched and is later revived by two young women who had appeared as spoonbills.
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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 1869-1950 confidence: high

The sister takes the brothers' bones down from a tree; the young man finds a bottle of water of life and youth, reassembles the bones, sprinkles them three times to restore body and life, restores two brothers, gathers Raven-Man's goods, and returns home with all four siblings.

The brothers' bones are joined and sprinkled three times with the water of life and youth, restoring flesh, skin, and life.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 2124-2213 confidence: high

Yaghishna sends bears and wolves after the escaped girl; they tear her to pieces, her blood flows over the ground, yellowish-green grass grows, and the old woman gathers it, again having Grass-Blade-Girl in her house.

Grass-Blade-Girl is torn to pieces, her blood produces yellowish-green grass, and the old woman gathers it so that Grass-Blade-Girl is again in her house.
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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 207-294 confidence: medium

The Wood-Master says the man destroyed his sledge and driving-reindeer, frightened him, and must repair the sledge and restore the buck to life; he adds that the man called him by thinking about him.

The Lamut makes the broken iron sledge and buck whole again and restores the buck to life by touch and spoken command.
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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 296-383 confidence: high

The girl says the recovered man saved her and that the herdsman stabbed him in sleep; she intends to stab herself for a common funeral, but a companion tells of hot healing water under a nearby rock.

A companion fetches scalding water from under a rock, the wound is washed with it, and the youth comes to life again.
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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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australian aboriginal

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2095-2200 confidence: high

Goonur leaps onto the apparent nest, sinks into water, drowns, and his wives watch from a distance before returning to camp.

Goonur drowns, his mother retrieves his body, and he regains consciousness after being placed on an ant bed.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2202-2302 confidence: high

Goonur's mother tracks the wives to the creek, finds their bodies on the stakes, removes them, uses medicines, dresses wounds, places them on ants' nests, and they begin to move and live again.

The mother uses medicines and ants on the dead wives, who move and come to life, and she states that she has restored life before and again.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2202-2302 confidence: medium

Goonur's mother tracks the wives to the creek, finds their bodies on the stakes, removes them, uses medicines, dresses wounds, places them on ants' nests, and they begin to move and live again.

The wives' bodies are placed on ants' nests, ants bite them, and soon afterward the women begin to move and revive.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 460-562 confidence: high

Bahloo tells the daens that if they do what he asks, they will come to life again after death. He throws bark into the creek, where it comes up and floats, and a stone, which sinks, as examples of rising or not rising again.

Bahloo offers the daens a chance to come to life again after death if they carry his dogs, but after they refuse he declares they have lost the chance of rising after death.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 460-562 confidence: high

Bahloo comes down carrying the black snake, tiger snake, and death adder, crosses the creek, throws a big stone into the water, and says the daens have forever lost the chance of rising again after death; he adds that they could have died and come to life as often as he does, but now will be bones when dead.

Bahloo says the daens could have died and come to life as often as he dies and comes to life.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 564-658 confidence: medium

Byamee cuts open the dead kurreahs, removes the slime-covered bodies of his wives, lays them on two red ant nests, and the ants clean them until their muscles twitch.

The wives seem lifeless after being removed from the kurreahs, but after being laid on red ant nests they show movement and rise to their feet.
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More Australian Legendary Tales THE YOUAYAH MAYAMAH, OR STONE FROGS / A LEGEND OF THE FLOWERS / THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL; lines 242-357 confidence: high

Wirreenuns restore a baby by catching its breath, putting it back through the mouth, and sucking sickness out.

Wirreenuns are said to catch a dead child’s breath, return it through the mouth, suck sickness out, and thereby restore the child to life.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER X / CHIEFLY AS TO FUNERALS AND MOURNING / CHAPTER XI / SOMETHING ABOUT STARS AND LEGENDS; lines 4353-4458 confidence: high

At Boogira, stone imprints of Byamee's hand and foot are said to show giants; there Byamee recovered his wives from crocodiles and restored them to life.

Byamee recovers his wives from crocodiles who had swallowed them and restores them to life.
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The Native Tribes of Central Australia CH. XII PECULIAR NATIVE CUSTOMS 475 / CHAPTER XIII / CH. XIII THE CUSTOM OF KURDAITCHA 477 / XIII THE CUSTOM OF KURDAITCHA 481; lines 20521-20586 confidence: medium

After being touched by the Atnongara stones, the victim returns to life ignorant of events, goes back to camp, sickens and dies; the death is attributed to Kurdaitcha or magic, and the tracks cannot be traced.

Both described procedures include a victim who has been killed or wounded, returns to life without recollection, returns to camp, and later sickens and dies.
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The Native Tribes of Central Australia CHAPTER XVII / METHODS OF OBTAINING WIVES / CHAPTER XVI H / MYTHS RELATING TO SUN, MOON, ECLIPSES, ETC.; lines 23679-23788 confidence: high

Before there was a moon, an opossum-totem man died and was buried; he rose from his grave as a boy, his people ran away in fear, and he warned them that if they fled they would die altogether while he would die and rise again in the sky.

The opossum-totem man dies, rises from the grave, dies again, reappears as the moon, and thereafter periodically dies and comes to life again.
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The Native Tribes of Central Australia FIG. 60.- / IXITIATIOX CEREMONIES / IX INITIATION CEREMONIES 3-9 / GROUND.; lines 14962-15071 confidence: high

At Irri-mi-wurra they all die, spring up again as Ulpmerka or uncircumcised boys, go on eating plums, and the narrator notes that eating a totemic animal or plant is a special feature in several traditions.

The wild cat people all die at Irri-mi-wurra and then spring up again as Ulpmerka, glossed as uncircumcised boys.
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The Native Tribes of Central Australia GROUND. / IX INITIATION CEREMONIES 35' / A A 2 / IMAXDA.; lines 15607-15668 confidence: high

"The two performers are supposed to be men who have been killed and eaten and come to life again. They are in search of their slayers."

The Imaxda performers represent men who were killed, eaten, and came to life again before seeking their slayers.
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The Native Tribes of Central Australia HAS CLIMBED UP IS ARRANGING THE CHURINGA. / B B 2 / IX INITIATION CEREMONIES / CHAPTER X; lines 16501-16543 confidence: high

The synopsis says Elonka totem men not circumcised by the Ungaiiibikula are operated on; Echidna figures disapprove of stone knives, mutilate or kill men about to be operated on, are killed, and one murdered man comes to life again. Spears in an Echidna body are represented by Echidna spines.

The synopsis says a murdered man comes to life again and that wild cat men die and come to life again as Ulpnierka of the plum tree totem.
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The Native Tribes of Central Australia IX INITIATION CEREMONIES / CHAPTER X / C C 2 / TRADITIONS AS TO ALCHERIXGA ANCESTORS 389; lines 16595-16681 confidence: high

The younger lizard brother and his wife are away to the south during the slaughter; on returning, he sees Oruncha tracks, hides his wife in his Ilpilla feather bundle, and finds his elder brother’s head.

The younger brother speaks to the elder brother’s head, after which the elder brother comes to life and warns him.
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The Native Tribes of Central Australia TRADITIONS AS TO ALCHERINGA ANCESTORS 399 / X TRADITIONS AS TO ALCHERIN'GA ANXESTORS 401 / TRADITIONS AS TO ALCHERIXGA ANXESTORS 403 / IJ D 2; lines 17218-17260 confidence: high

The group saw men and boys eating plums, then “went into the ground; in other words they died,” and later “arose again” changed into Akakia-totem Ulpmerka.

The travelers are said to go into the ground, die, arise again, and be changed from Achilpa men into Ulpmerka of the Akakia totem.
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The Native Tribes of Central Australia VI IXTICHIUMA CEREMONIES 191 / VI INTICHIU.MA CEREMONIES 193 / IXTICHIUMA CEREMONIES / IXTICHIUMA CEREMONIES 197; lines 9686-9771 confidence: high

Ungutnika sees a mob of wild dogs lying near their large mother; they chase him, catch him at Chulina, tear him open, eat his liver, remove his skin, and strip meat from his bones.

Ungutnika is eaten or cut open by wild dogs, yet his skin covers his bones and he stands up and runs away; the account says he reconstitutes himself again after later attacks.
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The Native Tribes of Central Australia X TRADITIONS AS TO ALCHERIXGA AN'CESTORS 393 / TRADITIONS AS TO ALCHERLXGA ANCESTORS 395 / X TRADITIONS AS TO ALCHERINGA ANCESTORS 397 / TRADITIONS AS TO ALCHERINGA ANCESTORS 399; lines 16998-17081 confidence: high

After the operated men flee, the wives of the mutilated man find him dead, locate the missing parts, place the body in a large pitchi, replace the parts, and leave; the man then awakes as if from a dream, follows the women to where they eat Okranina or snake, and all go into the earth with Churinga, with three stones marking the spot.

A dead and mutilated snake man has his cut-off parts replaced, then awakens as if from a dream and is sound.
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The Native Tribes of Central Australia XII PECULIAR XATH'E CUSTOMS 467 / H H 2 / XII PECULIAR XATIX'E CUSTOMS 473 / CH. XII PECULIAR NATIVE CUSTOMS 475; lines 20299-20333 confidence: high

Among the Luritcha, bones are destroyed because victims are believed able to arise from the bones and harm their killers; destroying the skull is especially essential, compared with a lizard man whose head was not destroyed and who revived when his brother spoke to it.

Bones and especially skulls are destroyed because victims are believed able to arise from reassembled bones and harm those who killed and ate them.
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The Native Tribes of Central Australia XII PECULIAR XATH'E CUSTOMS 467 / H H 2 / XII PECULIAR XATIX'E CUSTOMS 473 / CH. XII PECULIAR NATIVE CUSTOMS 475; lines 20299-20333 confidence: high

Among the Luritcha, bones are destroyed because victims are believed able to arise from the bones and harm their killers; destroying the skull is especially essential, compared with a lizard man whose head was not destroyed and who revived when his brother spoke to it.

The early lizard man is said to come to life again because his head was not destroyed and his brother spoke to it.
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The Native Tribes of Central Australia XV THE IRUXTARINIA AND ARUMBURINGA 517 / XV THE IRUNTARINIA AND ARUMBURINGA 519 / CHAPTER XVI / CH. XVI MAKING AND POWERS OF MEDICINE MEN 523; lines 22081-22168 confidence: high

A second lance pierces the candidate's head from ear to ear; he falls dead and is carried into the depths of the cave, which is said to extend far under the plain.

The candidate is killed by a lance, carried into the cave, has his internal organs removed and replaced, comes to life again, and returns to his people as a medicine man.
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The Northern Tribes of Central Australia BY A THAKOMARA MAN / KARINJI THE JABIRU / CHAPTER XIV / MAGIC; lines 22574-22635 confidence: medium

The injilla is especially used by the Kurdaitcha man, who places the bone under the enemy's tongue after killing him; the enemy is made oblivious, restored to life by magic power, and then sickens and dies slowly.

The Kurdaitcha sequence describes an enemy as killed, made oblivious, restored to life by magic power, and then caused to sicken and die slowly.
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The Northern Tribes of Central Australia CEREMONIES OF THE WOLLUNQUA TOTEM / CEREMONIES OF THE WOLLUNQUA TOTEM / CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 247 / CEREMONIES OF THE WOLLUNQUA TOTEM; lines 14707-14789 confidence: high

The moon-man meets a bandicoot woman; the hawks' fire burns her, she is restored to life by the moon-man, and they go up into the sky.

The bandicoot woman is burnt by the creeping fire and then restored to life by the moon-man.
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The Northern Tribes of Central Australia CHAPTER XV / THE MAKING AND POWER OF MEDICINE MEN / XV THE MAKING AND POWER OF MEDICINE MEN 48 / XV THE MAKING AND POWER OF MEDICINE MEN 483; lines 23743-23795 confidence: high

The puntidirs return angry with pointing-bones; at night the man makes a big fire, sleeps, and is boned by them so that he dies.

The man is killed by spirit men, bodily altered, given a power-bestowing snake, and returns to life, after which others know he has become a medicine man.
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The Northern Tribes of Central Australia EATING THE TOTEMIC ANIMAL OR PLANT / CHAPTER XI / INITIATION CEREMONIES / CHAP. XI; lines 18526-18631 confidence: high

At Irribilia in the Alcheringa, men initiating boys stop sounding the bull-roarer from tiredness; Atnatu becomes angry, gathers spears, and when the sound stops again and the boys are cut without the sacred Churinga, he kills the men and drags them into the sky.

Atnatu drags killed men into the sky and brings most of them back to life there, where they remain unseen from earth.
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The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 21794-21894 confidence: medium

At Anawainga the boys strike the ground; Bobbi-bobbi hears and sends Kinaquantj flying foxes. The boys kill many with waddies and place them in a ground oven, but when opened the foxes jump up and fly away screeching.

The flying foxes are killed, placed in a ground oven, and then jump up and fly away screeching when the earth oven is opened.
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The Northern Tribes of Central Australia MAGIC / CHAPTER XV / THE MAKING AND POWER OF MEDICINE MEN / XV THE MAKING AND POWER OF MEDICINE MEN 48; lines 23660-23740 confidence: high

An old medicine man covers the man with leaves, sings until his body swells, provides new inner parts, inserts atnongara stones, pats his head so that he jumps up alive, and gives him water and meat containing stones.

Ilpailurkna is said to have been killed, given new inner parts and atnongara stones, revived, and returned as a medicine man.
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The Northern Tribes of Central Australia THE MAKING OF FIRE / THE MAKING OF FIRE / CHAPTER XXII / MYTHS RELATING TO SUN AND MOON; lines 28638-28722 confidence: high

The fire spread around the moon man and woman and severely burned the woman; the moon man cut a vein, sprinkled his blood over her, restored her to life, and both went up into the sky.

The moon man cuts a vein, draws blood from himself, sprinkles it over the burned woman, and restores her to life.
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The Northern Tribes of Central Australia XV THE MAKING AND POWER OF MEDICINE MEN 48 / XV THE MAKING AND POWER OF MEDICINE MEN 483 / XV THE MAKING AND POWER OF MEDICINE MEN 485 / XV THE MAKING AND POWER OF MEDICINE MEN 487; lines 23882-23961 confidence: medium

Binbinga doctors are said to be made by the spirits Mundadji and Munkaninji, father and son; Kurkutji enters a cave in hill Yaua, where Mundadji catches him by the neck and kills him.

Kurkutji is explicitly killed and restored to life; the Mara candidate is made insensible and then brought to life again after spirit surgery.
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The Northern Tribes of Central Australia XVI BEINGS ENDOWED WITH SUPERIOR POWERS 501 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 503 / CHAPTER XVII / CUSTOMS RELATING TO BURIAL AND MOURNING; lines 24907-25005 confidence: high

Unmatjera and Kaitish tradition says buried men came to life again in three days; a Kaitish old Panunga man of the Wiliaru or curlew totem is displeased and wants men to die altogether.

The passage explicitly says that people buried in trees or in the ground came to life again in three days in the Alcheringa tradition.
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The Northern Tribes of Central Australia XVI BEINGS ENDOWED WITH SUPERIOR POWERS 501 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 503 / CHAPTER XVII / CUSTOMS RELATING TO BURIAL AND MOURNING; lines 24907-25005 confidence: high

Unmatjera and Kaitish tradition says buried men came to life again in three days; a Kaitish old Panunga man of the Wiliaru or curlew totem is displeased and wants men to die altogether.

The old curlew wants men to die altogether and pushes a body into the sea so the man cannot come to life again.
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native american california

Creation Myths of Primitive America CONTENTS / NORWAN 69 / INTRODUCTION / INTRODUCTION; lines 880-992 confidence: high

Modoc myth summary: the morning star attends the sun; the sun is destroyed daily into ashes, but an immortal golden disk containing his existence remains in the ash heap.

The sun is destroyed into ashes each day, but is renewed when his golden disk rises at the morning star’s summons.
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Creation Myths of Primitive America HAKA KAINA / PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES; lines 16777-16825 confidence: high

Before daybreak Titindi Maupa takes his fire-drill, turns his brothers-in-law's faces to the earth, strikes them with it, and they come to life and return to Wakaruwa.

The passage twice reports dead people coming to life after Titindi Maupa strikes them with a fire-drill.
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Creation Myths of Primitive America HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES / PERSONAGES; lines 18575-18736 confidence: high

Sharp spears point upward toward the sweat-house roof door; Hehku slips onto them, is killed, lies dead briefly, and comes to life again.

Hehku is killed by spears, lies dead for a while, and then comes to life again.
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Creation Myths of Primitive America HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES / PERSONAGES; lines 19053-19153 confidence: high

Jupka walks south to the creek, washes and swims, emerges very beautiful and large, takes a wild rose-bush stem, strikes the bodies of the Mapchemainas, and all revive and return to the sweat-house.

Jupka revives the dead Mapchemainas with a wild rose-bush stem; Hehku revives at dawn and then brings Miniau back to life.
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Creation Myths of Primitive America HITCHINNA / TIRUKALA / THE FINDING OF FIRE / HAIKA KAINA; lines 21579-21663 confidence: high

Haka Kaina's forces surround Mount Shasta, raise dust to the sun, die by fire at the hands of the Mini Aunas, are resurrected, and return with swan-maidens and spoils from Hwipajusi's people.

Haka Kaina's forces die by fire, are resurrected, and return home with swan-maidens and spoils.
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Creation Myths of Primitive America HITCHINNA / TIRUKALA / THE FINDING OF FIRE / HAIKA KAINA; lines 21579-21663 confidence: high

Bringing to life is described as familiar in American and Keltic mythology; in Yana it is done by foot action, boiling a hair or heart in water, or striking with a red rosebush twig.

The passage lists Yana methods for bringing a corpse to life, including foot contact, boiling a hair or heart, and striking with a red rosebush twig.
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Creation Myths of Primitive America HITCHINNA / TIRUKALA / THE FINDING OF FIRE / HAIKA KAINA; lines 21579-21663 confidence: high

In Seneca myths, dry bones of many first people are raised when a hero threatens them with a falling hickory tree; they rise, take flesh, regain old forms, and two become lame through mixed legs.

The Seneca example describes dry bones rising, taking flesh, and resuming old forms after a hero's command and hickory-tree threat.
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Creation Myths of Primitive America KELE AND SEDIT / PERSONAGES / KOL TIBICHI / KOL TIBICHI.; lines 12334-12378 confidence: medium

Kol Tibichi dies; others follow his instructions; observers see a rainbow and say the yapaitu is mourning for him.

After Kol Tibichi dies, an immense bird rises out of his grave and is identified as Komus Kulit.
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Creation Myths of Primitive America PERSONAGES / HAKA KAINA / HAKA KAINA / PERSONAGES; lines 16076-16160 confidence: high

A great spring, as large as a good-sized lake, lies near the brothers' sweat-house; the brothers tell the Wahkalu women and their own sisters to carry bones to that water.

The bones of the dead are placed into a great spring, and by broad daylight the formerly dead army and Wipajusi's daughters are alive and well.
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Creation Myths of Primitive America PERSONAGES / ILHATAINA / ILHATAINA / PERSONAGES; lines 13709-13875 confidence: high

Ilhataina skins Gowila and wears the skin, becoming like him; he strikes the dog with a red rose switch so that it comes alive, then takes the deer head and quivers and goes home with the dog following.

After killing Gowila's dog, Ilhataina strikes it with a red rose switch, and the dog jumps up alive.
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Creation Myths of Primitive America PERSONAGES / ILHATAINA / ILHATAINA / PERSONAGES; lines 13877-14001 confidence: high

A house covered with pitch is set on fire; people inside scream, run around, cannot escape, and are burned to death.

People are burned to death; Ilhataina places bound legs in the river; later people rise out of the river alive, and Demauna asks who brought them to life again.
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Creation Myths of Primitive America PERSONAGES / KOL TIBICHI / KOL TIBICHI. / PERSONAGES; lines 12704-12857 confidence: high

Pun Miaupa tells Halai Auna that his uncle did this and will bring all to life. Later Igupa Topa sees the bodies and tells the old men and young girls that it is time to get up.

Igupa Topa tells the drowned to stop sleeping and rise; Tuina, Wakara, and the women rise as if they had only been sleeping.
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Creation Myths of Primitive America PERSONAGES / PERSONAGES / OF THE YANA / PERSONAGES; lines 19155-19311 confidence: medium

After Hehku had risen from the dead and gone home, Jupka tells the Mapchemaina: 'Sweat now and swim. You will go to hunt to-morrow early.'

The passage begins after Hehku has risen from the dead and returned home.
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Creation Myths of Primitive America PERSONAGES / TIRUKALA / TIRUKALA / PERSONAGES; lines 14461-14623 confidence: high

Kedila angrily burns his elder daughter and throws her outside. The younger sister carries the body to a spring and washes it; after one night in the water the elder sister emerges alive and healed.

The elder daughter is burned and thrown outside, then after being washed and left overnight in a spring, she comes out alive, healed, and without sores.
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Creation Myths of Primitive America PERSONAGES / TIRUKALA / TIRUKALA / PERSONAGES; lines 14787-14941 confidence: high

Chichepa returns home crying, fasts, then takes ten otter-skins, pulls one hair from each dead person, and fills the skins with the hairs.

Chichepa gathers hairs from the dead, boils them in heated water-baskets during an overnight seclusion, and the dead return alive at daylight.
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Creation Myths of Primitive America PERSONAGES / TIRUKALA / TIRUKALA / PERSONAGES; lines 14787-14941 confidence: high

Kedila's youngest son, Burnt Face, sits at the central pillar near ashes and fire, is mocked, spits in one place, and says that when killed he will live again through his own power.

Burnt Face claims he will live again by his own power; after his death, a baby comes from his spittle and reaches full growth by the next day.
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Creation Myths of Primitive America PERSONAGES / TIRUKALA / TIRUKALA / PERSONAGES; lines 14787-14941 confidence: high

The young man from the spittle follows the course of the struggle, finds Kedila's people dead, strikes each with his foot, turns each over, and all come to life.

The spittle-born young man strikes each of Kedila's dead people with his foot, turns each over, and all rise alive.
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Creation Myths of Primitive America PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES / PERSONAGES; lines 17304-17458 confidence: high

Tsore Jowa builds a sweat-house, fills a large basket with water, drops hot stones into it, puts the hearts into the boiling water, covers the basket, and places it on top of the sweat-house. At daybreak the basket overturns and people gather around saying they are cold.

Tsore Jowa places preserved hearts into boiling water on a sweat-house; afterward people gather, the brothers appear, and Haka Lasi is well with a clean heart.
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Creation Myths of Primitive America THE DREAM OF JUIWAIYU AND / HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES; lines 17948-18114 confidence: high

Jupka, angry because Damhauja had tried to kill Juiwaiyu with a poisonous pipe, places the two sisters high in the sweat-house and fills it with storm water, drowning Damhauja and his wife.

Damhauja and Pahnino Marimi are drowned in the flood and later brought back to life by Jupka at Juiwaiyu's request.
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Creation Myths of Primitive America THE DREAM OF JUIWAIYU AND / HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES; lines 18116-18257 confidence: high

The surviving western men run home, kill their own wives, the wives of dead men, and the children; Darijua escapes and reports the killing at the sweat-house.

Women and children are killed, then Jupka strikes them with a rose-twig and brings them back to life, while the men are not restored.
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Creation Myths of Primitive America TIRUKALA / THE FINDING OF FIRE / HAIKA KAINA / JUIWAIYU; lines 21666-21783 confidence: high

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 notes list the drowning of Damhauja and his resurrection.
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Creation Myths of Primitive America TIRUKALA / TIRUKALA / PERSONAGES / PERSONAGES; lines 15261-15353 confidence: high

Sukonia follows his wives' trail, finds their dead bodies, takes out a deer-sinew bowstring, strikes and calls the two women, and raises them to life.

Sukonia finds the dead bodies of his wives, strikes and calls them with a deer-sinew bowstring, and raises them to life.
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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 4179-4281 confidence: medium

The Bears and Flint people fight; all Flint people are killed except Lizard, all Grizzly Bears except two old women, and the old Bear women kill Lizard. Striped Flint had said his spittle would live again; Flint Woman survives and mourns with pitch on her head.

After the destruction of the Flint people, Striped Flint's spittle is said to come to life again, and the next episode presents Flint Woman finding and raising a child.
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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: high

The boy gathers an eyelash from each slain person, puts them in a bucket, has hot rocks added near dawn, and the dead people become alive again.

The boy revives his slain people by collecting an eyelash from each, placing them in a bucket, and directing a hot-rock rite before dawn.
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Yana Texts THE CREATION OF THE YANA.111 / VI. ORIGIN OF SEX, HANDS, AND DEATH. / ORIGIN OF SEX, HANDS, AND DEATH.ISI / THE ROLLING SKULL.191; lines 2304-2409 confidence: medium

A human skull asks for the heating procedure with hot rocks; as pitch sounds, the skull stretches out, becomes a person again, and rises from fire.

The skull becomes a person again and rises from fire after a heating process involving hot rocks and pitch.
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Yana Texts THE CREATION OF THE YANA.111 / VI. ORIGIN OF SEX, HANDS, AND DEATH. / ORIGIN OF SEX, HANDS, AND DEATH.ISI / THE ROLLING SKULL.191; lines 2411-2510 confidence: medium

The passage note says all were burned to death except one; an old gray-haired woman, Bo"miyaup!a, alone survived.

Bo"miyaup!a alone survives, obtains the necklace containing the dead people's hearts, strikes the hearts, and the people return to life.
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Yana Texts V. THE CREATION OF THE YANA. / THE CREATION OF THE YANA.111 / VI. ORIGIN OF SEX, HANDS, AND DEATH. / ORIGIN OF SEX, HANDS, AND DEATH.ISI; lines 1608-1708 confidence: medium

The people are numerous and do not die. In the sweat-house during rain and snow, Coyote proposes causing people to die; Lizard, Cottontail Rabbit, and Gray Squirrel oppose permanent death and propose shallow burial followed by return; Coyote argues for final death and mourning with pitch and white clay.

Lizard and companions say the dead should return after shallow burial, and the buried dead man begins to move upward from the grave before Coyote stops him.
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Yana Texts V. THE CREATION OF THE YANA. / THE CREATION OF THE YANA.111 / VI. ORIGIN OF SEX, HANDS, AND DEATH. / ORIGIN OF SEX, HANDS, AND DEATH.ISI; lines 1710-1816 confidence: medium

Coyote is told his child is dead, weeps, dances, puts dirt on his face, and asks Lizard to let his son come back to life because Lizard had said people would return after death.

After his son dies, Coyote appeals to Lizard to let the son come back to life, citing Lizard's statement that people would return after death.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 337-418 confidence: high

A Flint person says he will not die and instructs: "I shall come to life again from my spittle." He has hung a coarse-sinewed bow on the south side.

A Flint person says he will come to life again from his spittle, and the spittle later becomes a living boy.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 848-940 confidence: medium

Explanatory note: beings that never die or return to life after death, like sun and moon, are ma'p*djameaina; some people were credited with this power.

The explanatory note defines a class of beings that never die or return to life after death, giving sun and moon as examples.
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arctic inuit

Across Arctic America: Narrative of the Fifth Thule Expedition IGJUGARJUK, CHIEF OF THE WILLOW FOLK AND A NOTABLE WIZARD / CHAPTER VI / NOMAD'S LIFE IN THE BARREN GROUNDS / TATILGAQ, WHO DESCRIBED THE NATIVE METHODS OF HUNTING; lines 3279-3346 confidence: medium

After the five days, Igjugarjuk was asked to shoot Kinalik for visions of death; the gun used real powder and a stone rather than lead, she fell unconscious, awakened unaided the next morning, and Igjugarjuk claimed the stone had passed through her heart and was later removed.

Kinalik awakens after a shooting-induced swoon as Igjugarjuk is about to bring her to life again, and Aggjartoq emerges from an underwater ordeal described as having overcome death.
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The Eskimo about Bering Strait SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION / XELSONI RAVEN CREATION MYTH 459; lines 27926-28006 confidence: medium

The older brother pretends to die, is placed in a grave box, rises after the mourners leave, hides his raven mask and coat in a tree, waits at the spring, becomes a small leaf by magic, falls into a ladle of water, and is swallowed by Raven's wife.

The older brother pretends to die, is placed in a grave box, then rises and continues his plan.
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The Eskimo about Bering Strait THE ESKIMO ABOUT BERING STRAIT / MORTUARY CUSTOMS MEMORIAL IMAGES / MEMORIAL BOARDS SHADES / THE ESKIMO ABOUT BERING STRAIT; lines 19725-19790 confidence: medium

The shaman was reported to have 'caused himself to be burned alive' expecting to return to life with stronger powers; the hope was not realized, and his body was boxed and enclosed in the cone structure.

The passage reports a shaman who caused himself to be burned alive expecting to return to life with stronger powers, but whose expectation was not realized.
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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: high

Ak'-chik-chu'-guk has his brothers remove their clothing, cuts off their heads with a knife, and compels his mother to dismember and boil the bodies in a great earthen pot.

The brothers are killed, dismembered, boiled, and then restored alive by Ak'-chik-chu'-guk with the aid of an inua.
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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 30333-30411 confidence: high

At dawn the shaman says it is time to kill the strangers, prepares a square pit with a sharp whalebone edge, and challenges the brothers; Ak'-chik-chu'-guk says they need not fear because he had killed and restored them before.

The passage states that Ak'-chik-chu'-guk had earlier killed and restored the brothers, then shows two brothers killed by the shaman and later restored to life by Ak'-chik-chu'-guk's magic.
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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 30413-30494 confidence: high

Armed warriors crowd into the kashim; two old women enter with grass baskets. One places a finger bone before a brother, strikes it with a human rib while saying he is dead, and two brothers fall dead in succession.

After two brothers are killed by the old woman's rite, Ak'-chik-chu'-guk exercises magic power and restores them to life.
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The Eskimo about Bering Strait THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA); lines 29660-29668 confidence: medium

"she appeared in form and color exactly as when alive" and then "became nothing but skin and bone" and was too weak to speak.

The girl first appears as when alive, then wastes to skin and bone and cannot speak, but after the namesake dies and her shade departs, the girl becomes strong and lives for many years.
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The Eskimo about Bering Strait WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423 / SUPERNATURAL POWERS; lines 26190-26272 confidence: high

After an eclipse at St Michael, the Unalit say the sun died and revived; eclipse duration indicates severity, and Paimut villagers read a recent lunar eclipse as foreboding epidemic or war.

After an eclipse at St Michael, the Unalit say the sun had died and come to life again.
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The Eskimo about Bering Strait WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423 / SUPERNATURAL POWERS; lines 26274-26360 confidence: high

The passage says one of the greatest feats attributed to shamans is visiting the land of the dead and coming back, with such reports heard in every district.

The passage first states that visiting the land of the dead and returning is a great shamanic feat, then gives a story in which a dead shaman's shade travels to the land of shades and returns to make his body alive.
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The Eskimo about Bering Strait WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423 / SUPERNATURAL POWERS; lines 26362-26448 confidence: medium

Shamans are said to claim another method for visiting the land of the dead, practiced south of the lower Yukon and around Norton Sound: being burned to death and afterward returning to life.

The passage describes shamans claiming to be burned to death and return to life, including a staged village performance and the stated empowerment from enduring the fire ordeal.
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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 5889-5982 confidence: high

The Man in the Moon has his seat brought in, finds a dead ermine in it, restores it to life, and sends it out; villagers chase it twice, stumble over one another, and two people are killed while the ermine returns with blood on its mouth.

The Man in the Moon restores a dead ermine to life; the revived animal lures villagers away and removes ground beneath the blocked doorway.
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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 7757-7867 confidence: high

In the dancing-house, the killed man appears, accuses Koocharoun of tying him to the ground-seal and sinking him, disappears into the ground, appears again, and Koocharoun follows him and vanishes from view.

The drowned man appears before Koocharoun, names the murder, later remains in the dancing-house, tells how he was murdered, and is said to have returned to life.
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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

Ningiu hunts alone, observes two men through a fissure under a large boulder, is seen by them, one dies and the other nearly falls, then wishes the dead man to arise and points the hunters to abundant caribou meat.

A hunter falls dead after seeing Ningiu; Ningiu wishes the dead man to arise again, and the wish comes true.
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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 8198-8287 confidence: high

A great angakok and companions return from a caribou hunt, find a new grave, and the angakok performs incantations and blows on the dead man’s face; the dead man breathes and rises.

The great angakok performs incantations, blows on the dead man’s face, and the dead man breathes, rises, and later lives to old age.
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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 8475-8582 confidence: medium

The bear is tracked to the hill and ground-ice; the first tracks are human and gradually become bear tracks. After three nights the bear's body moves, so Pupewalow's son cuts off its legs and it stops moving.

After three nights the bear's body begins to move; Pupewalow's son cuts off its legs and the body no longer moves.
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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 12165-12308 confidence: high

The incidents section lists a threat over telling that a dead person has revived, a woman forced to marry who kills and escapes, terrifying face, a witch sinking into the ground and harpooned, distances diminished by drawing ground together, size-changing dwarfs, and a hole in the sky.

The incidents section lists a threat to kill a person who tells that someone previously dead has revived.
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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 4857-4970 confidence: medium

In a tale from the north shore of Labrador, Kamowalu falls behind during a move; people find tracks and signs of wolves devouring something, believe wolves ate her, cry for her, and remain at the place for three nights.

Kamowalu is presumed eaten by wolves; her spirit is later seen and touched on the head and navel with wetted fingers, after which she sits up alive again.
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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: high

People say they thought wolves had devoured Kamowalu; she replies that her soul left her body, she gathered her body together and made it whole, and the narrator says she came to life again.

Kamowalu states that her soul left her body and that she gathered her body together and made it whole; the narrator says she came to life again.
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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 goes down to the ground-ice; a walrus-spirit enters him, he loses self-knowledge, spirit assistants harpoon him like a walrus, and he believes he dives.

A walrus-spirit enters the angakok; the assistants harpoon, kill, and cut up the walrus, then gather the meat, after which the walrus revives and becomes a man again.
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The Eskimo of Baffin Land and Hudson Bay, Part II IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND. / PONDS BAY. / WEST COAST OF HUDSON BAY.; lines 5299-5429 confidence: high

A man returned to life and went from the grave to his house; dogs barked at him in the entrance-way, and because he was not properly welcomed he turned back to the grave.

A man returns to life, goes from the grave to his house, but turns back to the grave when dogs bark at him in the entrance-way.
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The Eskimo of Baffin Land and Hudson Bay, Part II IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND. / PONDS BAY. / WEST COAST OF HUDSON BAY.; lines 5431-5551 confidence: medium

A nearly helpless man is left by his sons in hills near Whale Point, cuts himself, returns after two days, and says he had been dead but was sent back by spirits for coming too soon.

The man reports that he had been dead and was sent back by spirits because he had come too soon.
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The Eskimo of Baffin Land and Hudson Bay, Part II IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND. / PONDS BAY. / WEST COAST OF HUDSON BAY.; lines 5680-5812 confidence: high

Flint sewn in a sleeve strengthens arms and hands; bugs and bees sewn to clothing are believed to prolong life, and a boy so protected later dies, is buried, and comes to life again after a few days.

Bugs and bees are sewn into clothing because they come to life in spring; the wearer later dies, is buried, and comes to life again.
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The Eskimo of Baffin Land and Hudson Bay, Part II PONDS BAY. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 6270-6381 confidence: low

A monster bear with a long tail pursues kayaks; men reach the ice, attack it with lances, kill it, leave its meat untouched, then return to cut it apart for fear of revival; when its stomach is opened, heads of men fall out.

The men return and cut the monster bear to pieces because they fear it may revive.
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The Eskimo of Baffin Land and Hudson Bay, Part II PONDS BAY. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 6384-6493 confidence: high

Akkolakdju and Mammacheak are out sealing when their dogs lead them to Adlet dwellings; Mammacheak is hidden under the sledge and snow, sees blood on the ice, and the narrative says the Adlet cut both spouses to pieces before Akkolakdju restored both to life.

The couple are cut to pieces by the Adlet, and Akkolakdju gathers their body pieces and restores both to life.
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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 7523-7650 confidence: high

Ittuckseeuke, a great angakok, turns iron into a needle, kills and restores a jealous wife, and is alive after a man cuts her to pieces.

Ittuckseeuke restores a dead mother to life, and later is alive and well after being cut to pieces.
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The Eskimo of Baffin Land and Hudson Bay, Part II WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / III 45,; lines 6665-6785 confidence: high

Nikeraping asks his wife for a drying partridge-skin, softens it, ties a string around its neck, hangs it, blows on it, and the partridge comes to life, flies, stays on his hand, and is rehung to dry.

Nikeraping blows on a drying partridge-skin, after which the partridge comes to life and flies about.
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The People of the Polar North: A Record COUNT HARALD MOLTKE'S ARRIVAL AT AGPAT / A TRIBAL MIGRATION / OLD MERQUSAQ NARRATES / PANIGPAK; lines 979-1068 confidence: high

One woman says the other is not of her race; the hunting companion is drawn to the strange woman, lies beside her under a blanket, and is found dead.

The hunting companion is found dead and then comes back to life after the speaking woman fans breath of life into him with a feather.
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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 13149-13273 confidence: high

The mother faints and the child dies; the father cuts the child open and finds nothing. The mother then dies; Poulineq cuts her open, and his brother removes dried meat from her throat, after which she revives.

The mother is said to die, and she revives after the brother removes a piece of dried meat from her throat.
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The People of the Polar North: A Record THE MAN WHO TOOK A WIFE FROM AMONG THE / WILD GEESE / THE MAN WHO TOOK A FOX TO WIFE / HOW THE NARWHAL CAME; lines 6743-6853 confidence: high

The travelers come to people with long claws, no knives, and claws used for cutting; after inviting them in, these people tear the sister apart and eat her.

After the sister is eaten, the brother gathers her bones, carries them away, and she gradually comes back to life and walks.
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hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 203 / PHILO OF ALEXANDRIA 205 / PHILO OF ALEXANDRIA 207 / PHILO OP ALEXANDRIA 209; lines 11990-12097 confidence: low

A new-found logos is quoted: "Everything that is not before thy face and that which is hidden from thee, shall be revealed to thee"; nothing hidden shall fail to be made manifest, nor buried fail to be raised.

The newly found logos quoted in the passage says that what is buried shall be raised, in parallel with hidden things being made manifest.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PLATO : CONCERNING METEMPSYCHOSIS 433 / VOL. I. 28 / PLATO : CONCERNING METEMPSYCHOSIS 435 / THE VISION OF EE; lines 24065-24151 confidence: high

Er is described as killed in battle; his body is brought home on the tenth day still fresh, and on the twelfth day, when placed on the funeral pyre, he awakes and reports experiences in the invisible world.

Er is described as killed in battle and then awakening on the twelfth day when laid on the funeral pyre.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE DISCIPLES OF THRICE-GREATEST HERMES 461 / THE PISCIPLES OF THRICE -GREATEST HERMES 463 / THE DISCIPLES OF THRICE- GREATEST HERMES 465 / THE DISCIPLES OF THRICE -GREATEST HERMES 467; lines 25525-25620 confidence: medium

The address says Jesus gives sight and calls the dead back, and Aesculapius does too; Aesculapius is wondrously born, endangered in infancy, heals, raises the dead, is smitten by Zeus's thunderbolt, and translated above.

The quoted address says both Jesus and Aesculapius restore sight and call or raise the dead, and says Aesculapius heals the sick and raises the dead.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE DISCIPLES OF THRICE-GREATEST HERMES 469 / THE DISCIPLES OP THRICE-GREATEST HERMES 47 1 / THE DISCIPLES OF THRICE -GREATEST HERMES 473 / THE DISCIPLES OF THRICE -GREATEST HERMES 475; lines 25921-26017 confidence: high

The passage compares the group of three known from the Evangelists, James, John, and Peter, and cites Clement’s claim that the Lord imparted Gnosis to them after His Resurrection and that they transmitted it onward.

The cited Clement tradition says the Lord imparted Gnosis to James, John, and Peter after His Resurrection, and that they transmitted it onward.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OE ISIS AND OSIRIS 353 / VOL. I. 23 / THE MYSTERIES OF ISIS AND OSIRIS 355 / THE MYSTERIES OF ISIS AND OSIRIS 357; lines 20003-20116 confidence: high

The scarab rolls balls containing eggs and is called the symbol of Khepera, god of creation and resurrection, self-born, linked to the rising sun and new birth.

The scarab is explicitly called a symbol of Khepera, the Great God of creation and resurrection, and is linked with the rising sun and new birth.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 305 / THE MYSTERIES OP ISIS AND OSIRIS 307 / THE MYSTERIES OF ISIS AND OSIRIS 309 / THE MYSTERIES OP ISIS AND OSIRIS 311; lines 17561-17667 confidence: high

“the tearings-in-pieces and revivings and ;palingeneses of Osiris”; the passage says Titanic passions and Dionysian night-rites agree with these and with burial stories.

The passage names tearing-in-pieces, revivings, palingeneses, and burials of Osiris.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 327 / THE MYSTERIES OF ISIS AND OSIRIS 329 / THE MYSTERIES OF ISIS AND OSIRIS 331 / THE MYSTERIES OF ISIS AND OSIRIS 333; lines 18737-18841 confidence: medium

The myth says Osiris’ soul is eternal and indestructible; Typhon often tears his body apart and makes it disappear; Isis seeks it and puts it together again.

Typhon tears Osiris’ body apart and makes it disappear, while Isis searches for it and puts it together again; Osiris’ soul is described as eternal and indestructible.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 333 / THE MYSTERIES OF ISIS AND OSIRIS 335 / THE MYSTERIES OP ISIS AND OSIRIS 337 / THE MYSTERIES OF ISIS AND OSIRIS 339; lines 19063-19167 confidence: high

When Typhon lays hold of the last parts, the Goddess mourns and seeks relics and fragments of Osiris, enfolds them in robes, receives and hides them, and sends them forth again when born.

Osiris’s fragments are received, hidden, and sent forth again, while divine emanations in the world are dissolved, destroyed, buried, and repeatedly reappear in births.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 339 / THE MYSTERIES OF ISIS AND OSIRIS 341 / THE MYSTERIES OF ISIS AND OSIRIS 343 / THE MYSTERIES OF ISIS AND OSIRIS 345; lines 19390-19491 confidence: high

A criticized group connects the mystic recitals with seasons and agriculture, saying Osiris is buried when sown corn is hidden in earth and comes to life when it sprouts.

The reported agricultural interpretation says Osiris is buried when sown corn is hidden in the earth and comes to life when it sprouts.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 415; lines 22918-23017 confidence: medium

In the Mystery-tradition, Dionysus is represented as torn limb from limb by Titans, his pieces buried, and then coming together again whole and one.

Dionysus is represented as torn limb from limb, buried in pieces, and coming together again whole and one.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 311 / THE MYSTERIES OF ISIS AND OSIRIS 313 / THE MYSTERIES OF ISIS AND OSIRIS 315 / THE MYSTERIES OF ISIS AND OSIRIS 317; lines 17879-17982 confidence: medium

A sacred chest contains a small golden vessel; fresh water is poured into it, and assistants shout as though Osiris were found.

The passage describes shouts as though Osiris were found, Isis recovering Osiris, and a ritual image molded from water and soil after the finding.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 337 / THE MYSTERIES OF ISIS AND OSIRIS 339 / THE MYSTERIES OF ISIS AND OSIRIS 341 / THE MYSTERIES OF ISIS AND OSIRIS 343; lines 19287-19387 confidence: high

The sistrum shows that things must be shaken and awakened; sistra beat off Typhon, and generation frees nature from corruption and raises her from death by motion.

The sistrum symbolism says that when corruption binds nature and brings her to a standstill, generation frees her and raises her from death by motion.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 153 / THE MYTH OF MAN IN THE MYSTERIES 155 / THE MYTH OF MAN IN THE MYSTERIES 157 / THE MYTH OF MAN IN THE MYSTERIES 159; lines 9112-9234 confidence: medium

The quoted souls are interpreted not as Penelope’s suitors but as those roused from sleep and restored to memory.

The passage repeatedly describes sleepers or the dead being awakened, becoming mindful, and receiving light from Christ.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 163 / THE MYTH OF MAN IN THE MYSTERIES 165 / THE MYTH OF MAN IN THE MYSTERIES 167 / THE MYTH OF MAN IN THE MYSTERIES 171; lines 9854-9980 confidence: high

The Phrygians call him Dead when buried in the body as in a tomb or sepulchre; sepulchres are linked with the absence of the Living Man.

The body is treated as a tomb or sepulchre, and the dead leaping from graves is explained as spiritual regeneration from earthy bodies.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 165 / THE MYTH OF MAN IN THE MYSTERIES 167 / THE MYTH OF MAN IN THE MYSTERIES 171 / THE MYTH OF MAN IN THE MYSTERIES 173; lines 9983-10116 confidence: high

The passage says those who do not pass through the Gate of the Heavens remain dead; the Phrygians call the transformed Man God, and he becomes God by rising from the dead and passing through the Gate into Heaven.

The transformed Man becomes God when rising from the dead and passing through the Gate into Heaven.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 175 / THE MYTH OF MAN IN THE MYSTERIES 177 / THE MYTH OP MAN IN THE MYSTERIES 179 / THE MYTH OF MAN IN THE MYSTERIES 181; lines 10474-10597 confidence: medium

The Little Mysteries are identified as those of fleshly generation; after them men should pause and be initiated in the Great heavenly Mysteries, where appointed deaths receive greater lots.

The Great Mysteries include appointed deaths, and an editorial note states that the candidate presumably went through a symbolic rite of death and resurrection.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE VISION OF ER 441 / THE VISION OF ER 443 / THE VISION OF ER 445 / THE VISION OF ER 447; lines 24561-24660 confidence: medium

Er is prevented from drinking the water; he cannot say how he returned, but wakes in the morning lying on the pyre.

Er does not drink the water and wakes in his body on the pyre.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 51 / THOTH THE MASTER OF WISDOM 53 / THOTH THE MASTER OF WISDOM 55 / THOTH THE MASTER OF WISDOM 57; lines 3856-3948 confidence: medium

The author interprets the Net through the doctrine of Rebirth or spiritual resurrection: those who have died to the darkness of their lower natures become alive to the light of spiritual life while still in the body.

The author interprets the Net through a doctrine of Rebirth or spiritual resurrection while alive in the body.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 57 / THOTH THE MASTER OF WISDOM 59 / THOTH THE MASTER OF WISDOM 61 / THOTH THE MASTER OF WISDOM 63; lines 4156-4249 confidence: high

Thoth speaks words resulting in the creation of the heavens and earth, teaches Isis words to revivify Osiris, and gives her formulae that restore Horus after a fatal scorpion sting.

Thoth teaches formulae that revivify Osiris and restore Horus, and the narrator explicitly frames this as resurrection from the dead by the Logos.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 59 / THOTH THE MASTER OF WISDOM 61 / THOTH THE MASTER OF WISDOM 63 / THOTH THE MASTER OF WISDOM 65; lines 4252-4348 confidence: high

“Thoth, the most mighty God, the Lord of Khemennu, cometh to thee, and he writeth for thee The Book of Breathings with his own fingers.”

Thoth writes the Book of Breathings, after which the recipient’s soul breathes forever, the form lives on earth, and the recipient becomes divine.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 59 / THOTH THE MASTER OF WISDOM 61 / THOTH THE MASTER OF WISDOM 63 / THOTH THE MASTER OF WISDOM 65; lines 4252-4348 confidence: high

Mead says Thoth performs services for Osiris, understood as the Osirified, and repeats these services for every person acquitted in the Judgment.

The passage says Thoth’s services for Osiris are repeated for every person acquitted in the Judgment and places the ritual words in the mouth of one being resurrected into an Osiris.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 59 / THOTH THE MASTER OF WISDOM 61 / THOTH THE MASTER OF WISDOM 63 / THOTH THE MASTER OF WISDOM 65; lines 4252-4348 confidence: medium

The ritual speech of one being resurrected into an Osiris says the speaker has come to Osiris, follows God Thoth, and rejoices in Thoth’s deeds; Thoth brings sweet air, life, strength, and the north wind.

Thoth brings breath and life, illumines the path with rays, and removes defects by the magical power of uttered words.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 29 / CONCEENING THE CEATEE OE CUP / CONCERNING THE CRATER OR CUP 451 / CONCERNING THE CRATER OR CUP 453; lines 24851-24955 confidence: medium

The kinsman says this is the way by which Dionysus ascended to the gods and later took up Semele; it is called the Place of Lethe or Oblivion.

Dionysus is said to have ascended to the gods by this way and afterwards taken up Semele; a note says Semele was restored to life among the gods by her son.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 415 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 417; lines 23020-23111 confidence: medium

The soul is "not annihilated" but "buried for a time" and later may "return from body to the light of Everlasting Life restored and whole."

The soul is said not to be annihilated by death but buried for a time, then restored and whole after cleansing.
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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

Hermes distinguishes the dissolving natural body from the essential birth, which cannot be dissolved or touched by death, and tells Tat he has been born a God, Son of the One.

Hermes says the natural body must dissolve and die, while the essential birth cannot be dissolved and death cannot touch it.
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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: medium

Hermes says that when he sees within himself the Simple Vision, he has passed through himself into a body that can never die, is born in Mind, and has had his former composed form dismembered.

Hermes says he has passed into a body that can never die, is born in Mind, and has had his former composed form dismembered.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETICUM X. (XL) / VOL. II. 10 / COMMENTAKY / VOL, II. 11; lines 7043-7202 confidence: high

A Pauline passage is quoted as a parallel: seed must die before being quickened; God gives each seed its proper body; flesh and celestial bodies differ in kind and glory; 'So also is the resurrection of the dead.'

The Pauline quotation uses the seed that dies and is quickened, and the commentary links resurrection with deathlessness.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. 11. / PCEMANDRES, THE SHEPHERD OF MEN 51 / POEMANDRES, THE SHEPHERD OF MEN 53 / PCEMANDRES, THE SHEPHERD OF MEN 55; lines 2711-2796 confidence: high

A Christian lamp and gem are described as showing Christ as Good Shepherd after the Hermes type, with a lamb on his shoulder, planets above, Sun and Moon beside him, seven lambs around his feet, Noah's dove and ark, and Jonah swallowed by and released from a whale before resting under a gourd-tree.

The described image shows Jonah swallowed by a whale and later vomited onto land, and the author explicitly calls the whole grouping a glyph of rebirth.
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celtic irish

Gods and Fighting Men BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN; lines 14266-14358 confidence: high

A smith makes a key for a cave door, enters a wide place, sees very large men lying on the floor, and recognizes the largest figure in the middle with the Dord Fiann beside him as Finn among the Fianna.

Finn and the Fianna are found lying in a hidden cave; sounding the Dord Fiann makes them stir, and a tradition says three blasts will make them rise strong and well again.
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Gods and Fighting Men BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN; lines 14266-14358 confidence: high

A smith opens a cave door with a key and finds a wide place with huge men lying on the floor, a larger one in the middle, and the Dord Fiann beside him; the smith knows they are Finn and the Fianna.

Finn and the Fianna lie in a hidden cave; when the Dord Fiann is blown they stir, and some say three soundings will cause them to rise strong and well.
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Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2303-2409 confidence: high

At the well of Slaine, Diancecht, Octruil, and Airmed sing spells and add herbs; dead or death-wounded men placed in the well come out whole and more vigorous in battle.

Dead or death-wounded warriors are placed in the well of Slaine and emerge whole, sound, and faster in battle.
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Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2303-2409 confidence: high

The Fomor find that their weapons stay broken and their dead show no life, while the Tuatha de Danaan's dead and broken weapons are restored by the next day.

The Tuatha de Danaan's killed or mortally wounded men are restored by the well of Slaine and return whole, sound, and quicker in battle.
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Gods and Fighting Men CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2896-2982 confidence: high

Manannan gives his own swine for food; though killed and eaten one day, they are alive and fit for eating again the next day, continuing forever.

Manannan's swine are killed and eaten one day and alive again the next day, continuing forever.
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Gods and Fighting Men CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2896-2982 confidence: medium

Manannan makes the Feast of Age. The drink is Goibniu’s ale, preventing age, sickness, and death; the food is Manannan’s swine, which revive and are fit to eat again the day after being killed and eaten.

The Feast of Age includes Goibniu’s ale, which keeps tasters from age, sickness, and death.
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Gods and Fighting Men CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2896-2982 confidence: high

Manannan makes the Feast of Age. The drink is Goibniu’s ale, preventing age, sickness, and death; the food is Manannan’s swine, which revive and are fit to eat again the day after being killed and eaten.

Manannan’s swine are killed and eaten one day and alive and fit for eating again the next day, repeating forever.
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Gods and Fighting Men 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: high

Wind and waves drive the boat until she sees two living birds carrying a dead one; they place it on an island, it rises living, and the three fly away.

After seeing a dead bird restored on the island, the woman finds green leaves and places them around the dead Lad, who stands up sound and well.
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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: high

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 Lad is brought back dead, restored with leaves, returns to Almhuin, and is recognized and welcomed by Finn.
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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: high

Manannan's daughter says the island may hold a cure, reaches it by sea, finds a tree with green leaves, places leaves about the Lad, and he stands up well and sound.

After the woman places green leaves from an island tree about the Lad, he stands up well and sound.
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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: high

Wind and waves drive the boat until the woman sees two living birds carry a dead bird to an island; the dead bird rises alive and the three birds leave together.

The woman sees a dead bird become living on the island and then reasons that there may be a cure there for her man.
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Gods and Fighting Men CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY / CHAPTER XII. THE GREAT FIGHT; lines 8134-8219 confidence: medium

Ogarmach challenges Finn; their fight is compared to great waves, and Finn cuts through her crown, beheads her, then falls in blood as though dead but rises again.

After beheading Ogarmach, Finn falls in his bed of blood and is described as the same as dead, but he rises again.
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Gods and Fighting Men CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE / CHAPTER VIII. THE BOAR OF BEINN GULBAIN; lines 12985-13086 confidence: medium

Angus says he had watched and protected Diarmuid every night since bringing him to Brugh na Boinne as a nine-month-old until the previous night; he says Diarmuid's blood has been shed by the Boar, calls Finn's action treachery, and orders the body taken to the Brugh, promising either to bring Diarmuid back to life or put life into him so he can speak daily.

Angus says he will bring Diarmuid back to life if possible, or put life into him so he can talk with Angus every day.
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Gods and Fighting Men CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE / CHAPTER VIII. THE BOAR OF BEINN GULBAIN; lines 12985-13086 confidence: high

Angus orders the body brought to Brugh na Boinne and says that if he cannot bring Diarmuid back to life, he will put life into him so he can speak daily; the body is put on a golden bier with spears pointed upward, and Grania later says she has no power over Angus.

Angus orders Diarmuid's body taken to Brugh na Boinne and says that if he cannot bring him back to life, he will put life into him so Diarmuid can speak with him every day.
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Gods and Fighting Men CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 3892-3967 confidence: high

The stranger plays again, announces he is coming, and the gate guards raise their axes but strike one another until they lie stretched in blood.

After the guards lie in blood, the stranger gives an herb to be rubbed in their mouths, and they rise whole and well again.
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Gods and Fighting Men CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 3892-3967 confidence: high

The stranger plays the harp again; the gate guards try to strike him but strike one another. He gives the gate-keeper an herb, instructs him to ask cows and land as a fee, and the gate-keeper revives the people.

After the guards strike one another and lie bloody, the stranger gives an herb to be rubbed in their mouths; the gate-keeper brings them back to life and they rise whole and well.
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Gods and Fighting Men CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 4062-4091 confidence: high

Angry at what he sees, the man of tricks beheads the boy with a sword; after O'Cealaigh objects, he rejoins head and body, first with the face backwards, then twists the head straight so the boy is well again.

The man of tricks beheads the serving-boy and restores him; the narrator also says Manannan revives those he puts to death with a herb from his bag.
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Gods and Fighting Men CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 4062-4091 confidence: medium

The narrator says this is how Manannan went around Ireland doing tricks and wonders; no one could keep him anywhere, he escaped the gallows with another man in his place, and he revived those he killed with a herb from his bag.

The passage says Manannan brings those he puts to death back to life with a herb out of his bag.
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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 woman calls for food for the guest; the man of the house says he has seven pigs that can feed the whole world because a pig killed and eaten today will be alive again tomorrow; another man enters with an axe, a log, and a pig.

The host says the pig killed and eaten today will be alive again tomorrow, allowing seven pigs to feed the whole world.
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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: high

The host says he has seven pigs that could feed the whole world, because "the pig that is killed and eaten to-day" will be found "alive again to-morrow."

The host says that a pig killed and eaten today will be alive again tomorrow, and that seven pigs can feed the whole world.
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Gods and Fighting Men CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS; lines 10074-10174 confidence: high

Finn says that if the pigs are left as they are, "they will come to life again," and orders, "let us burn them" and throw their ashes into the sea.

Finn says the pigs will come to life again if left as they are, so he orders them burned and their ashes thrown into the sea.
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Gods and Fighting Men CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS; lines 10074-10174 confidence: medium

Oisin proposes going to Brugh na Boinne for satisfaction; Finn says the pigs will come to life again if left and orders them burned and their ashes thrown into the sea.

Finn says the pigs will come to life again if left as they are; he orders them burned and their ashes thrown into the sea, and this is done after Bran brings unknown logs.
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Heroic Romances of Ireland THE RAID FOR THE CATTLE OF FRAECH / TAIN BO FRAICH / Part I / LITERAL TRANSLATION; lines 10095-10225 confidence: medium

Fraech says, "this is the cry of my mother and of the women of Boand"; the women then bring him to the Sid of Cruachan, glossed as deep burial caverns at Cruachan.

Fraech is taken by women associated with the Side to the Sid of Cruachan and returns the next day whole and unblemished, greeted as if coming from another world.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9778-9875 confidence: high

A hard-to-climb wall blocks progress; beyond it lies the Land of Life, shown when the guide kills a cock, throws it over the wall, and the bird comes to life again.

The guide kills a cock and throws it beyond the wall, where it immediately comes to life again.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X / PHCENIX; lines 7930-8031 confidence: high

In other forms of the Phoenix legend, fire is called the purifying and regenerating element; the bird is represented as bathing twelve times, and Gregory of Tours mentions a bath before self-immolation.

The passage explicitly links Phoenix legend variants with purifying and regenerating fire and self-immolation.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X / PHCENIX; lines 8150-8267 confidence: medium

The excerpt says there is no falsehood or hatred; a son does not die before his parents; the dead are not mourned because future resurrection is expected.

The Latin excerpt describes an otherworldly blessed condition without falsehood, hatred, mourning, sickness, or premature death, with expectation of resurrection.
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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: high

Ee-ee-toy lies dead for four months or four years according to variants; his winds and clouds remain, the clouds rain on him, and children play on him.

Ee-ee-toy is killed, lies dead for a long variant period, and begins to come to life again amid thunder and earthquake.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona HOW NOOEE KILLED EE-EE-TOY / THE SONG OF NOOEE WHEN HE WENT TO THE SUN / NOTES ON HOW NOOEE KILLED EE-EE-TOY / EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI; lines 3486-3594 confidence: high

Older Brother is opposed by his people, made earth features, is shot and lies dead, then comes to life and rises.

The figure lies dead after being shot and thrown down, then comes to life and rises.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona 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 3595-3630 confidence: medium

Juwerta Mahkai lifts Ee-ee-toy, sweeps the ground, sets him down, and blows ghost-smoke and bah-wiss-dhack root smoke over him until he is refreshed like a green tree.

Juwerta Mahkai blows two kinds of smoke over Ee-ee-toy until he is refreshed like a green tree; the supplied passage label also names Ee-ee-toy's resurrection.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF HAWAWK / THE STORY OF TAWQUAHDAHMAWKS AND HER CANAL / NOTES ON THE STORY OF TAWQUAHDAHMAWKS / HOW NOOEE KILLED EE-EE-TOY; lines 3237-3350 confidence: high

Two boys hear the people planning to kill Ee-ee-toy, go to Moehahdheck, beat him with clubs while he sleeps, and report killing him, but the next morning he walks among the people.

Ee-ee-toy is killed by clubbing, burning, and boiling/scattering, yet appears alive again afterward.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF TAWQUAHDAHMAWKS / HOW NOOEE KILLED EE-EE-TOY / THE SONG OF NOOEE WHEN HE WENT TO THE SUN / NOTES ON HOW NOOEE KILLED EE-EE-TOY; lines 3376-3411 confidence: medium

"Both Ee-ee-toy and Nooee are \"killed,\" but after an interval are alive again."

The notes explicitly state that both Ee-ee-toy and Nooee are called killed but are alive again after an interval.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF THE FLOOD / THE STORY OF AH-AHN-HE-EAT-TOE-PAHK MAHKAI / NOTES ON THE STORY OF AH-AHN-HE-EAT-TOE-PAHK MAHKAI / THE STORY OF VANDAIH, THE MAN-EAGLE; lines 2228-2312 confidence: high

The woman heats water; Ee-ee-toy sprinkles dead bodies, they come to life, tell where their homes are, and he sends them home by his power, repeated for three groups.

Heated water is sprinkled on dead bodies, and the bodies come to life in several groups.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE SONG OF NOOEE WHEN HE WENT TO THE SUN / NOTES ON HOW NOOEE KILLED EE-EE-TOY / EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI / NOTES ON EE-EE-TOY'S RESURRECTION; lines 3633-3679 confidence: high

The editor describes the story of Ee-ee-toy's resurrection and its opening picture: Ee-ee-toy lies lifeless on the ground while the elements lament and little children play on him.

The notes discuss Ee-ee-toy's resurrection and describe him lying lifeless before the resurrection story.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE SONG OF NOOEE WHEN HE WENT TO THE SUN / NOTES ON HOW NOOEE KILLED EE-EE-TOY / EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI / NOTES ON EE-EE-TOY'S RESURRECTION; lines 3633-3679 confidence: medium

The passage states that stories of mythical beings who are repeatedly killed but continue to come to life are common among many Indian tribes.

The passage states that stories of mythical beings who are repeatedly killed yet continue to come to life are common among many Indian tribes.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF EE-EE-TOY'S ARMY / THE FIRST SONG OF EE-EE-TOY'S ARMY / THE DOCTOR'S SONG TO THE HUNTERS / THE DESTRUCTION OF THE VAHAHKKEES; lines 3983-4079 confidence: high

Eagle and Chicken-Hawk find Nooee in the sky and bring him to Ee-ee-toy, who scalps him alive; Nooee dies, women dance and sing, and then he begins to come to life again.

Nooee is scalped alive, falls down and dies, and then begins to come to life again.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS. / TALES.; lines 1880-1988 confidence: medium

Coyote gives the intestines to Porcupine to wash; Porcupine eats some, Coyote sees remnants in his mouth, and kills Porcupine with a club.

Coyote kills Porcupine, but Porcupine jumps up after Coyote leaves and later acts against Coyote’s family.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS. / TALES.; lines 1990-2091 confidence: medium

Coyote attempts the same ice dive when Kingfisher visits, dies from striking his nose, and is brought to life by Kingfisher, who says he has magic power for this kind of act.

After Coyote dies by striking his nose on the ice, Kingfisher brings him to life.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 2000-2089 confidence: medium

Halfway down, Naiyenezgani wonders where he is being carried, lifts the covering, opens his eyes, and Bat Old Woman falls to the ground beneath him.

After Bat Old Woman falls, Naiyenezgani blows with life medicine, and she breathes again and becomes well.
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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: low

The bears repeatedly demand tobacco; the traveler fills and lights his pipe, and the black, blue, yellow, and white bears fall senseless or unconscious after one, two, three, and four whiffs.

The four bears fall senseless or unconscious after smoking and are at once resuscitated when the traveler rubs the pipe on them.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10890-11027 confidence: high

Earth Doctor hides as a fly among dead bodies. After Eagle sleeps, the wife whistles, Elder Brother resumes natural form, kills Eagle and his son, sprinkles their blood on the dead, and the dead regain life; different-tongued people are sent to a distant land and identified as whites.

Elder Brother sprinkles blood from Eagle and his son on dead bodies, and they regain life.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 11133-11228 confidence: high

The people club Elder Brother to death, flatten his head, drag him into the woods, and leave him there; the next day he reappears among the people.

Elder Brother is killed three times by increasingly destructive methods and reappears the next day after each killing.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 11230-11378 confidence: high

Vulture tells the sun to spit on Elder Brother's house, four pools of water, and dwelling places so that heat will smother him; the sun complies, the fountains become boiling water, and Elder Brother is suffocated.

Elder Brother dies, his skeleton lies exposed, and then he regains life and power and sits up.
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The Pima Indians THE BIRDS AND THE FLOOD / THE BLUEBIRD AND COYOTE / THE BOT AND THE BEAST / THE NAUGHTY GRANDCHILDREN; lines 12405-12474 confidence: high

Elder Brother falls into disfavor and is killed several times but comes to life again; Vulture's magic power kills him through the sun, he revives once more, sinks through a hole to the underworld where flood survivors live, and leads some above.

Elder Brother is killed several times and repeatedly comes to life again.
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The Pima Indians THE SOUL AND ITS DESTINY / DREAMS / SACBED PLACES / RELIGION; lines 13309-13416 confidence: medium

Ka^'niill tkA,k describes a throat-disease treatment with a'mina soaking in water, blowing through a feathered tube over the patient's body, downward feather passes, four suckings of the a'mina, rubbing, and repetition of Siu-u's speech when he restored himself to life.

The assistant repeats the speech of Siu-u at the time when that deity restored himself to life while making passes toward the patient.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2699-2793 confidence: high

The marriage is announced, a feast is held, jealous men plot to kill Po'shaiyanne, and warriors carry him off and pierce his heart with a spear.

Po'shaiyanne is killed by a spear through the heart, returns alive the next day, rises from the lake, is said to still live, and is expected to come to the Sia.
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The Sia GOVERNMENTAL INSTBITMENTALITIES. / FETICHISM. / SOBOEBY. / OMAHA AND PONKA BELIEF AS TO A FUTUBE LIFE.; lines 21916-22019 confidence: medium

Frank La Fleche reported a tradition of a man who came back to life and told of the spirit land: for four nights the ghost travels a dark road, then reaches the light of the Milky Way; grave fires should be kept burning four nights to aid the deceased.

A tradition says a man came back to life and reported details of the spirit land.
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The Sia OMAHA NIKTE CUSTOMS. / GOVERNMENTAL INSTBITMENTALITIES. / FETICHISM. / SOBOEBY.; lines 21892-21914 confidence: medium

A volunteer is shot in the side and bleeds; he seems dead, shamans manipulate him, an otterskin sacred bag is placed to his mouth for liipayi, the bullet appears in the otter’s mouth, and after recovery he gives a horse to the shooter.

The patient is shot, seems dead, is treated through a named act glossed as raising up or resuscitation, and recovers.
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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 2462-2548 confidence: medium

Each brother cuts the other with a rabbit stick; each fallen brother rises unharmed after the other gives a war whoop and presses hands on him. The youths ask to use the sticks, but the brothers say the games are for them alone.

Each brother falls as if dead after being cut by the other's rabbit stick and then rises unharmed after the war whoop and hand pressure.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies BUREAU OF AMERICAN ETHNOLOGY TWENTY-THIRD ANNUAL REPORT PL. CVI / KABKIT HUNT / TWENTY-THIRD ANNUAL REPORT PL. CVII / TWENTY-THIRD ANNUAL REPORT PL. CVIII; lines 25401-25507 confidence: medium

The Hlem'mosona waves swords over the boxes and prays to Cougar, Bear, Badger, White Wolf, Shrew, A'chiyalii'topa, Rattlesnake, Pleiades, and Orion for intercession with the Council of the Gods for cold rains and snows, and that the Sun Father give the people long life so they may sleep and awake in Ko'thluwala'wa; all hold swords upward and draw breath from the swords.

The prayer asks that the Sun Father give the people long life, that they may not die but sleep to awake in Ko'thluwala'wa.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies SHU'MAAKWE / CEREMONIAL OF INITIATION INTO THE SHU'MAAKWE / MA'TKK TSAN'NAKWK 555 / SUN DANCE OF THE I'K'SHATSILO'KWE (CIMEX FRATERNITY); lines 30591-30688 confidence: medium

The passage reports remembered jugglery: men apparently cut apart and cast into fire, gathered in a mi'ha, dropped through a hatchway at He'iwa ki'wi'sine, then rising restored; it also reports the statement that one who passes this ordeal lives to old age and awakens in Ko'thluwala'wa.

The passage reports remembered feats in which a man is apparently butchered, cast into fire, dropped through a hatchway, and rises in perfect condition.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WORLD / KOW'WITUMA APPOINTS YA'NUWWULUHA DKPUTV TO THK SUN / FATHEE / COMIXC; OF TIIK WITCHES AND THE INTRODUCTION OF CORN; lines 923-991 confidence: high

The Kia'kwemosi agrees; the witches touch the sleeping youth and maiden, sending medicine into their hearts and killing them; their remains are buried, and rain falls four days.

A son and daughter are killed, buried, and later emerge separately from grave or earth after four-day rain intervals.
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hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 12. / FIG. 13. / FIG. 14. / FIG. 15.; lines 3202-3282 confidence: medium

In some cases, the debtor appears to deceive the corpse so that it will arise again; in other cases the sentiment is described as more genuine.

The passage says that in some cases the debtor appears to deceive the corpse so that it will arise again.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 77. / THE GOOD K IS HI A 323 / THE DETERMINED GIRL 325 / THE WICKED GIRL 327; lines 14692-14768 confidence: high

The Eagle returns with water, plucks two feathers, stirs them in the water, and the Girl rises when the water is poured into her mouth; the Eagle tells the Youth to keep the feathers and repay the lost feast later.

The Eagle mixes its feathers with water, the water is poured into the dead Girl's mouth, and she rises immediately.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 77. / THE GOOD K IS HI A 323 / THE DETERMINED GIRL 325 / THE WICKED GIRL 327; lines 14692-14768 confidence: high

The Eagle returns with water, plucks two feathers, stirs them in the water, and the Girl rises when the water is poured into her mouth; the Eagle tells the Youth to keep the feathers and repay the lost feast later.

The Youth keeps the Eagle's feathers and later reuses them with water to revive the King's Mother.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 97. / THE MANY-HEADED CANNIBALS 449 / THE MANY-HEADED CANNIBALS 451 / THE YOUNG GIANT 453; lines 19944-20022 confidence: high

The Young Giant's people tell the girl he has been killed and say the remedy is for her to enter a grave and be buried so that he will arise again; she agrees.

The Young Giant's people state that the girl must be buried in a grave for the Youth to arise; after burial, both arise.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk JACKAL, THE, 19, 26, 32, 33, 35, / MAGIC APPEARANCES, 160, 167 / NAME-FEASTS, 92 / OATHS, 139; lines 24362-24471 confidence: medium

“Resurrection, The, 164.”

The index segment includes “Resurrection, The” as a subject heading.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk LAPSE OF TIME 157 / LAPSE OF TIME 159 / MAGIC AND THE EVIL EYE 161 / LUCKY DAYS 163; lines 8001-8080 confidence: high

The passage states that ceremonies can bring men and animals back to life; both have a place in a next world much like this one, but death there is final.

The passage states that ceremonies can bring men and animals back to life, while death in the next world cannot be reversed.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk MAGIC AND THE EVIL EYE 161 / LUCKY DAYS 163 / RITES 165 / CONJURING 167; lines 8156-8236 confidence: low

The author has seen statements that a guinea-corn plant can be made to grow from seed and that a child can be apparently killed, chopped up, and brought to life again as in India, but says he has not personally heard of these claims.

The passage reports a claim that a child can be apparently killed, chopped up, and brought to life again.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk MIRACULOUS BIRTHS / FIG. 24. / FIG. 25. / INFANTICIDE 93; lines 5113-5197 confidence: high

In a cited story, a woman gives birth to forty children; a rival wife kills them and substitutes puppies; the buried children become flowers, are eaten by a cow, re-borne by the cow, restored to the King, and their mother is taken from a fowl-pen and washed.

The forty children are killed and buried, rise as flowers, are eaten by a cow, are re-borne by the cow, and restored to the King.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk NOTES ON THE TALES 509 / FIG. 115. FIG. 116. / LXXXV. / LXXXVI.; lines 22452-22488 confidence: medium

The word used is Arabic kiama, which the note says really means “resurrection.”

The note explicitly glosses kiama as meaning resurrection.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE GOOD K IS HI A 323 / THE DETERMINED GIRL 325 / THE WICKED GIRL 327 / THE WICKED GIRL 329; lines 14771-14848 confidence: high

The youth is summoned when anyone dies to give the dead person the charm and bring the person back to life.

Dead people are brought back to life by the charm; after stealing the Eagle's feathers, the King's Slave makes a dead man rise.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE UNGRATEFUL MEN 421 / THE WIVES WHO WERE WITCHES 423 / THE POOR MAID BECOMES RICH 425 / THE POOR MAID BECOMES RICH 427; lines 18868-18946 confidence: high

A Sierra Leone story is summarized: a step-daughter is sent to the Devil's river, meets the Devil in changed forms, behaves politely, removes lice, chooses small eggs, and receives what she wants. A rude step-sister chooses large eggs and is punished by bees, snakes, men, and fire; the good girl raises her mother from the grave. The Devil can have many eyes or one central eye.

The Sierra Leone summary says the good girl managed to raise her own mother from the grave.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE DETERMINED GIRL 325 / THE WICKED GIRL 327 / THE WICKED GIRL 329 / THE WICKED GIRL 331; lines 14851-14932 confidence: high

Another king's son dies; the King's Slave says he has lost his charm; the King sends a Horse to bring the Youth from the forest and promises him everything in the Slave's house.

The King's son dies, the Youth prepares a charm, and the dead man is raised up.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE DETERMINED GIRL 325 / THE WICKED GIRL 327 / THE WICKED GIRL 329 / THE WICKED GIRL 331; lines 14851-14932 confidence: low

Editorial note: European stories are mentioned in which a faithful husband obtains his wife's restoration to life, is betrayed and killed, is restored to life, and avenges himself.

The editorial note mentions European stories in which a husband is restored to life and avenges himself after betrayal and death.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE FRIENDLY LION / THE FRIENDLY LION 201 / THE BOY, THE GIRL, AND DODO 203 / FALSEHOOD AND TRUTH 205; lines 9686-9745 confidence: medium

Lies is told that the king's mother is dead, says she shall arise, and the strangers are brought to the king and housed.

Lies tells the king that his dead mother shall arise and stages apparent speech from the grave.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE KING'S PROMISE 197 / HAUSA SUPERSTITIONS / THE FRIENDLY LION / THE FRIENDLY LION 201; lines 9513-9600 confidence: high

In a variant, a Guinea-Fowl tells the Youth to mix dirt from the foot of a tamarind tree with water; the Lion drinks it and comes to life again, then tells the Youth to live at home while he returns to the forest.

In the variant, the Lion drinks the mixture prescribed by the Guinea-Fowl and comes to life again.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE MAIDEN AND THE FISH 189 / THE SPIDER, THE OLD WOMAN, AND THE WONDERFUL / BULL. / THE WONDERFUL BULL; lines 9109-9182 confidence: high

The King warns the bride not to go outside or work because she would melt, then leaves for war; the household women make her work, she melts near a fire, and a pigeon is sent to tell the King.

After the bride melts near a fire, the Old Woman beats the ground where it happened and the girl rises up.
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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: high

The mother cries over her daughter's bones, collects them in a basket, and takes the road to the city where men are mended.

The mother carries bones to a mending city; the people promise that her daughter will be mended, and the daughter is later restored to her.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE SLEEPLESS TOWN 399 / THE MENDER OF MEN 401 / THE MENDER OF MEN 403 / THE MENDER OF MEN 405; lines 17946-18027 confidence: medium

The woman reaches the city where men are mended, tells the people that a hyaena ate her child, shows the bones from her basket, and is told her daughter will be mended tomorrow.

The woman travels to a city where men are mended, presents the bones of the child she says was eaten, and the daughter is later created again, though defectively.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE SPIDER, THE OLD WOMAN, AND THE WONDERFUL / BULL. / THE WONDERFUL BULL / THE FALSE FRIEND 193; lines 9185-9266 confidence: medium

The Old Woman resurrects the woman married by the King by putting grease spots in a pot, pouring in water, and leaving the pot closed until morning.

The fragment explicitly says the Old Woman resurrects the woman by putting grease spots in a pot with water and leaving it closed until morning.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WHITE-BREASTED CROW 335 / THE WHITE-BREASTED CROW, 337 / THE WHITE-BREASTED CROW 339 / THE BRAVE MOTHER AND THE COWARDLY FATHER.; lines 15218-15244 confidence: high

A boy, the only son of his mother, comes home and dies; the father wanders seeking charms to raise him again.

The father seeks charms to raise his dead son, and is told the son will come to life if the father throws himself into the fire.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WHITE-BREASTED CROW, 337 / THE WHITE-BREASTED CROW 339 / THE BRAVE MOTHER AND THE COWARDLY FATHER. / THE BRAVE MOTHER 341; lines 15247-15315 confidence: high

The Mother asks to try, jumps head first into fire; the fire becomes a house of gold, the Father becomes a Jerboa, the Son comes to life, is told to kill the Jerboa or his Mother will die, and kills him.

In the main episode, the Mother jumps into fire and the Son comes to life; in the variant, the Girl passes dangers and the Boy comes to life.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WISE EWE 377 / THE WISE EWE / FIG. 86. / FIG. 87.; lines 16897-16967 confidence: medium

He says the Ewe has died through his fault and that he will stab himself and die also; as he takes the knife, the Flesh tells him to stop, and after he refuses, the Ewe arises alive.

The Ewe's flesh tells the protagonist to stop; when he persists in preparing to stab himself because of the Ewe's death, the Ewe arises alive and gives a corrective warning.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk UNCLE REMUS 19 / UNCLE REMUS / UNCLE REMUS 23 / CHRONOLOGY AND STYLE 25; lines 2152-2232 confidence: high

The ant speaks after being swallowed; the bird sings after being cut up, cooked, and eaten; the dead ewe hears the youth and comes back to life when she thinks he will commit suicide for her.

The dead ewe hears the youth and returns to life when she thinks he will commit suicide for her sake.
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ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A 2 1 / PLATE IV / QUEEN / QUEEN; lines 4868-4972 confidence: high

An authorial comment says Israel rejects the Sun, attacks Him with staves and knives, tries to extinguish Him, brings darkness and earthquake, guards His tomb, and then the Sun comes forth, illumines the world, and ascends to His former throne.

The authorial comment describes a personified Sun attacked by Israel, placed under guard in a tomb, coming forth unexpectedly, illuminating the world, and ascending to His former throne.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1612-1726 confidence: high

The passage cites: 'God reigneth from the wood,' and says the wood raises a dead body and the Cross's likeness protects kings and strengthens Christians.

The passage says that when the wood was laid upon a dead body, that body rose up again.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8412-8585 confidence: medium

Mary and Joseph are declared children of David; the Gospel saying to Joseph is quoted, and Mary bears God the Word, Son of the Father, who delivers believers from Sheol, Satan, and death and raises them to heaven.

The Son delivers believers from Sheol, Satan, and death and raises them to heaven, his throne.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8711-8838 confidence: high

The disciples say they have forsaken everything; the Saviour promises angel-like bodies, authority to raise the dead and heal the sick, power over the Enemy, future judgment of the Twelve Tribes, and joy with believers in the kingdom.

Disciples who forsake everything are promised authority to raise the dead, heal the sick, trample the Enemy, and judge the Twelve Tribes at the second coming.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) ISRAEL / L 2 163 / AARON / M 2 I79; lines 10935-11070 confidence: high

The passage explains Amalek's war as believers' war against demons; Moses' stretched hand indicates the Cross; Christ's pierced hand defeats demons; Aaron and Hor indicate the thieves at right and left; Amalek indicates demons and its king Satan.

The passage says believers conquered demons and Satan by Christ's Resurrection and Cross.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) ISRAEL / L 2 163 / AARON / M 2 I79; lines 10935-11070 confidence: medium

The rod of Moses is interpreted as the wood of the Cross; Moses' rod turns water to blood and brings darkness, while Christ slays Death with the Cross, brings people out of Sheol, and rises on the third day and night.

The passage compares Egypt's three-day darkness with Christ's crucifixion and rising from the dead on the third day and night.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K I4S / K 2 147 / ISRAEL / L 2 163; lines 10395-10517 confidence: high

The children of Israel envy, crucify, and kill Christ; he rises on the third day, ascends into heaven, receives an incorruptible kingdom, and will judge the living and dead, while Jews are condemned and obedient Orthodox believers rejoice.

Christ is crucified and killed on the wood of the Cross, rises on the third day, and ascends into heaven in glory.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K I4S / K 2 147 / ISRAEL / L 2 163; lines 10642-10763 confidence: high

Christ is described as redemption, dying in the body without change to the Godhead, making mortals living in the Resurrection, redeeming and magnifying humans; Mary the Virgin, Mother of God, is to be honoured on earth and in heaven.

Christ dies in the body, rises without corruption, redeems humanity, and raises mortals to immortality.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) L 2 163 / AARON / M 2 I79 / N I93; lines 11523-11608 confidence: high

The Tabernacle symbolizes the horns of the altar where priests offer sacrifice; they place the table, which is a similitude of the grave where Christ was buried in Golgotha.

Priests offer sacrifice; the table is likened to Christ's grave; the offering is identified with Christ's Body; eating the Body is linked to eternal life even after death.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) M 2 I79 / N I93 / N 2 195 / PLATE; lines 11829-11994 confidence: high

Isaiah is said to prophesy that God will come, the heathen will trust him, weak hearts should rejoice, and God will save by opening blind eyes, unstopping deaf ears, making lame feet run, and enabling dumb tongues to speak.

The passage describes blind seeing, lame walking, deaf hearing, dumb speaking, and the dead being raised.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) M 2 I79 / N I93 / N 2 195 / PLATE; lines 11829-11994 confidence: high

The passage explains the healing prophecy in relation to sinners and the spiritually darkened, then says Christ redeems Adam's sin, assumes Adam's debt, is crucified without sin, kills Death through his own death, heals, and raises the dead.

The passage says Christ was crucified sinlessly, redeemed Adam's debt, killed Death by his own death, and raised the dead.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N 2 195 / PLATE / O 2 211 / THEIR PERSONS; lines 12754-12884 confidence: high

Jonah is swallowed by the great fish; the Redeemer goes into the heart of the earth and rises the third day. Daniel is cast into a sealed lions’ pit and comes out unharmed; Christ is placed in a sealed grave and comes forth.

Jonah’s fish, Daniel’s sealed lions’ pit, and Christ’s descent into the earth and sealed grave are linked with rising or emergence.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N 2 195 / PLATE / O 2 211 / THEIR PERSONS; lines 12754-12884 confidence: high

Abraham buys a tomb for the bodies of his kin, children, and wife so they may be joined in resurrection; Sarah, Abraham, Isaac, and Rebekah are buried there.

Abraham’s tomb purchase and Jacob’s burial and bones requests are explained as signs that the dead will be raised and reunited with their kin.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N 2 195 / PLATE / O 2 211 / THEIR PERSONS; lines 12886-13018 confidence: high

The dead are raised and stand before God with their works; Enoch and Elias come alive to testify, and Moses and Aaron live from the dead with everyone.

The dead rise, Enoch and Elias come alive to testify, and Moses and Aaron live from the dead with everyone.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N I93 / N 2 195 / PLATE / O 2 211; lines 12570-12733 confidence: high

Under the resurrection heading, David is cited on the Lord arising, judging the earth, delivering, scattering enemies, and rising like one waking from sleep.

The heading and cited sayings explicitly concern resurrection, rising, God waking from sleep, and the soul not being left in hell.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 7825-7930 confidence: high

The passage says Solomon signifies Christ in secret speech; as Solomon built God’s house, Christ raised His Body and made it the Church, with reference to rebuilding the house in three days.

The passage interprets Solomon building the house of God through Christ’s saying about raising the house of His Body in three days and making it the Church.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 7932-8028 confidence: high

The Saviour from Solomon's seed will free Solomon and others from Sheol, as Joseph brought his kin from famine, called the first Sheol; devils are said to have enslaved them through idolatry.

The Saviour from Solomon's seed will free Solomon, his fathers, and others from Sheol and bring them forth.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 8030-8140 confidence: high

Moses smites the sea and drowns Pharaoh with the Egyptians in the Sea of Eritrea; the Saviour will overthrow Sheol’s walls and drown Satan and devils. The passage states that the sea is interpreted as Sheol, Pharaoh as Satan, and the Egyptians as devils.

The passage says the Saviour goes down to Sheol, tears down its walls, delivers those there, and is associated with resurrection.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / QUEEN / HER OWN COUNTRY / COUNTRY; lines 5286-5405 confidence: low

Solomon welcomes Bayna Lehkem with embrace and kisses, says David’s youth seems renewed, clothes him in gold regalia with crown and ring, seats him on the throne equal in rank, and declares him his son given by God.

Solomon says David has renewed his youth and risen from the dead when he sees Bayna Lehkem, then explains the young man resembles David in early manhood.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) TO THEM / G 2 99 / PLATE XV / PLATE XVI; lines 8163-8290 confidence: high

Solomon asks when the Saviour will come; the angel says after thirty-three generations from Solomon's kin and seed, the Saviour will be hated, crucified, killed, rise again, deliver, and not leave his Israelite kinsmen in Sheol.

The angel says the Saviour will be hated, crucified, killed, rise again, and deliver.
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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 2717-2836 confidence: high

A sun departs from Israel to Ethiopia; a brighter Sun is rejected, destroyed, buried, rises again, and ascends; Solomon interprets the sun’s departure as the departure of God.

The brighter Sun is rejected, destroyed, buried, rises again, and ascends into heaven.
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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 3447-3505 confidence: high

Chapter summaries list prophecies dealing with Jewish wickedness, the Crucifixion, Resurrection, Ascension, and Second Coming of Christ.

The passage reports prophecies concerning the Crucifixion, Resurrection, Ascension, and Second Coming of Christ.
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inuit

Eskimo Folk-Tales ATARSSUAQ / PUAGSSUAQ / TUNGUJULUK AND SAUNIKOQ / ANARTEQ; lines 5538-5596 confidence: medium

The women cannot get out to help him; Anarteq says, "Now the salmon are beginning to eat my belly," and slowly goes to the bottom.

Anarteq sinks to the bottom, exists afterward as a salmon, is later drawn to the surface, becomes a man again, and resumes human activity.
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Eskimo Folk-Tales ILLUSTRATIONS / ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO; lines 442-586 confidence: medium

The first dead body was covered with stones, returned and tried to get up, but an old woman pushed it back because the people had much to carry and small sledges.

The first dead body comes back and tries to get up, but an old woman thrusts it back under the stones.
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Eskimo Folk-Tales WHEN THE RAVENS COULD SPEAK / MAKITE / ASALOQ / UKALEQ; lines 2782-2860 confidence: high

The bear sights Ukaleq and pursues him; Ukaleq tires, wounds the beast, is killed, and the bear falls dead at the same time.

Ukaleq is killed, his mother fasts and hushes his childhood dress in a carrying bag, and he later breathes, sits up, comes to himself, and hunts again.
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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

Kanginguak goes to Tunerak’s burial place, brings out the body, carries it with him, and finds an angakok who restores it to life.

Kanginguak retrieves Tunerak’s buried body and brings it to an angakok who restores it to life.
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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

After a harpooned seal capsizes him, Kuanak comes to himself at the bottom of the sea with his grandmother, who seals his kayak-jacket, gives him a skin substitute for a kayak, and pushes him upward; two scares at shore nearly prevent his return to the land of the living.

Kuanak reaches the bottom of the sea after capsizing, receives aid from his grandmother, risks failing to return to the land of the living, collapses, and is revived by a magic lay.
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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: high

At Pisugfik, two old men playing dice know Kuanak as an anghiniartok, touch him so that he drops senseless, revive him with a magic lay, and help bring him home to relatives who had already mourned him.

Two old men chant a magic lay over Kuanak after he drops senseless, and he revives.
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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: high

After the widow dies, her son dies and revives three times after burial; on the fourth time the brother pulls the house down over him.

The son dies and revives three times after burial before the fourth death is treated differently.
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Tales and Traditions of the Eskimo AND TRADITIONS. / KAGSAGSUK. / IGIMARASUGSUK. / KUMAGDLAT AND ASALOK.; lines 4930-5003 confidence: high

Merak is hit dangerously in the throat; Asalok asks about a spell for restoring life; Kumagdlat murmurs words, and by the third utterance Merak is alive and unhurt.

Merak is hit in the throat; Asalok asks about a spell for restoring life; Kumagdlat murmurs words, after which the arrow comes out and Merak is alive and unhurt.
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Tales and Traditions of the Eskimo ATE RFI O. / INUGTUJUSOK. / THE OLD SOUTHLANDER. / NAUJARSUAK AND KUICAJAK.; lines 13621-13698 confidence: high

At his usual hunting-place he meets his friend, who has been restored to life in the same manner as himself, and they speak.

The killed companion is later encountered and is explicitly said to have been restored to life in the same manner as the rescued man.
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Tales and Traditions of the Eskimo H. R. / CONTENTS. / THE ESKIMO. / CONTENTS.; lines 297-489 confidence: low

Titles include “Ingnersuit or Under-world People,” “Malignant Ingnersuit,” “The Revived who came to the Under-world People,” “Benevolent Ingnersuit,” and “Ataitsiak practising his Art with the Benevolent Ingnersuit.”

A title names “The Revived who came to the Under-world People.”
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Tales and Traditions of the Eskimo INLANDER. / THE ORPHAN BOY ILIARSORKIK. / THE SOLITARY KAYAKER. / KASIAGSAK, THE GREAT LIAR.; lines 11468-11558 confidence: high

The old couple goes to the tomb; the woman removes the top-stone, the man opens the grave, they take out the corpse, chant over it, and it begins to move and rise.

The old couple opens the grave, takes out the corpse, chants over it, and the corpse moves and rises.
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Tales and Traditions of the Eskimo INLANDER. / THE ORPHAN BOY ILIARSORKIK. / THE SOLITARY KAYAKER. / KASIAGSAK, THE GREAT LIAR.; lines 11468-11558 confidence: medium

The revived youth runs against the old man, the figures fall, and the old man invites him home; the youth receives a kayak and becomes the old couple’s provider.

After revival, the youth goes home with the childless couple, receives a kayak, and becomes their provider.
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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: high

The old people sing a magic lay over the son, restore him to life, and he rises, runs to his father, and throws down his father and foster-mother.

The old people sing a magic lay over the dead son and restore him to life again.
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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: high

Approaching from behind, the father sees one of his son's arms lashed to the after-part of the kayariak, becomes enraged, and kills the kayaker with a harpoon.

The son's severed limbs are found on different kayaks; on floating ice the kayariak joins them and revives the slain son.
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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: high

Returning landward, they find the overturned kayaks; the great kayariak says he can revive the occupants and brings the two killed kayakers back to life by lifting or touching them.

The great kayariak lifts or touches the killed kayakers and brings them back to life.
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Tales and Traditions of the Eskimo NIAKUNGUAK. / THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK. / SAVANGUAK.; lines 14977-15089 confidence: medium

A six-legged kilivfak provides a skin large enough to cover the underground abode; its bones regain flesh after eating up to the sixth time, and it is killed by the pointing weapon.

After the flesh of the six-legged kilivfak is eaten, its bones are covered anew with flesh, but only up to the sixth time.
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Tales and Traditions of the Eskimo RELIGION. / RELIGION. / INFLUENCED. / RELIGION.; lines 2455-2532 confidence: high

An angherdlartugsiak is raised in a special way to gain a faculty by which he can be called to life again and returned to land if drowned while kayaking.

The angherdlartugsiak is raised through special practices so that, if drowned while kayaking, he may be called to life again and returned to land.
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Tales and Traditions of the Eskimo RELIGION. / RELIGION. / RELIGION. / RELIGION.; lines 2853-2930 confidence: high

According to early authors, an angakok becomes poolik by conjuring a bear and walrus; the bear throws him into the sea, the walrus devours both, and the angakok's bones are returned to the beach, where he comes to life again.

The poolik elevation account has the angakok seized, thrown into the sea, devoured, reduced to bones, and then coming to life again from those bones.
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Tales and Traditions of the Eskimo THE GIRL WHO WAS STOLEN BY AN / INLANDER. / THE ORPHAN BOY ILIARSORKIK. / THE SOLITARY KAYAKER.; lines 11271-11293 confidence: high

As she bends down to descend through the entrance, the girl breaks in two and dies on the spot.

A girl dies suddenly, after which the angakok calls spirits and restores her to life and health.
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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 10865-10914 confidence: high

Outside, Katauk finds his erkungassok, identified as the wise man among the tornaks, prostrate and killed; he makes him revive by breathing on him.

The erkungassok is found prostrate and killed, and Katauk makes him revive by breathing on him.
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Tales and Traditions of the Eskimo THE SUN AND THE MOON. / N I V N I T A K. / USSUNGUSSAK OR SAVNIMERSOK. / THE CHILD-MONSTER.; lines 10080-10174 confidence: high

The sister cuts up the bird and finds its pouch filled with seal-bones, among which she singles out her brother’s bones and carries them.

The sister recovers her brother’s bones from the bird’s pouch; they move while she carries them, and he revives unharmed when she sets them down near the house.
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oceanic

Oceanic Mythology ANIMAL AND MISCELLANEOUS TALES 291 / ANIMAL AND MISCELLANEOUS TALES 293 / PLATE XXIV / ANIMAL AND MISCELLANEOUS TALES 295; lines 13639-13726 confidence: high

Byamee cuts open the monsters, removes his wives' forms, places them on red ants' nests, and the ants clean and sting the bodies so the women are restored to life; he warns them against deep water-holes and identifies the resulting cavities as lakes, with Narran Lake marking the place.

After Byamee removes the forms of his wives, ants clean and sting the bodies, and the two women are restored to life.
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 11169-11285 confidence: medium

In Kadalayapan, Kanag's dance makes the town tremble, water and fish come around his feet, and coconuts fall when he stamps; Ligi becomes angry and beheads him with a head-axe.

After Kanag is beheaded, Aponibolinayen says she will use magic with the perfume alikadakad so that he will stand up.
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 11287-11346 confidence: high

Aponibolinayen restores Kanag to life, explains that his father killed him, refuses to stay with Ligi, returns with Kanag to Matawitawen, and uses power for concealment and a thorn-filled trail.

Kanag has been killed by his father and is restored to life by Aponibolinayen.
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Oceanic Mythology MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69; lines 4180-4275 confidence: high

In the New Zealand story, Maui transforms Hina-uri's husband into a dog; Hina-uri throws herself into the sea, drifts for months, washes ashore, is found by two brothers, and is restored to life by their care.

Hina-uri throws herself into the sea, drifts for months, washes ashore, and is restored to life by two brothers.
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Oceanic Mythology MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73; lines 4461-4580 confidence: high

Kawelu dies of grief after Hiku’s departure; Hiku returns too late, weeps over her corpse, is taunted by her friends, and resolves to recover her spirit from the underworld.

After Kawelu dies, Hiku decides to bring her spirit back from the underworld, descends through an opening, retrieves the spirit, and restores her to life.
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Oceanic Mythology MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73; lines 4461-4580 confidence: high

Kawelu transforms into a butterfly and tries to escape; Hiku catches her in his coconut-shell, brings her to her corpse, makes a hole in the left great toe, forces the spirit back in, and restores her to life.

Hiku makes an opening in Kawelu’s left great toe, forces the unwilling spirit to re-enter the body, and restores her to life and strength.
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Oceanic Mythology MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73 / PLATE X / MISCELLANEOUS TALES 77.; lines 4583-4673 confidence: high

Pare asks to swing with Hutu; the released tree flings ropes to the sky, Hutu climbs to the world above with Pare, her spirit enters her corpse, her body lives again, and Hutu marries her.

Pare's spirit, brought from the world of shades, enters her body and the body becomes alive again.
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Oceanic Mythology MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73 / PLATE X / MISCELLANEOUS TALES 77.; lines 4583-4673 confidence: medium

Hutu asks that Pare's corpse not be buried, promises to return in three or four days, and goes to the abode of the spirits of the dead to find Pare and bring her back to life.

The source itself calls the episode a somewhat different version of the Orpheus theme and the narrative involves descent to the dead and return with Pare.
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Oceanic Mythology MISCELLANEOUS TALES 8I / MISCELLANEOUS TALES 83 / MISCELLANEOUS TALES 85 / MISCELLANEOUS TALES 87; lines 5033-5122 confidence: high

Other versions make Rona a man who may reach the moon in pursuit of his wife; he causes waning by eating the moon, is devoured by it, and both are restored in the living waters of Tane before renewing the struggle.

The variant Rona account says Rona eats the moon, is devoured by it, and both are restored to life and strength in the living waters of Tane before renewing the struggle.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 271 / MYTHS OF ORIGINS AND THE DELUGE 273 / MYTHS OF ORIGINS AND THE DELUGE 275 / MYTHS OF ORIGINS AND THE DELUGE 277; lines 12832-12912 confidence: high

A man of the Opossum clan dies, is buried, revives as a boy, warns people not to flee, says he will die and rise in the sky, later becomes the moon, and continues periodic death and revival; the fleeing people die altogether.

The Arunta figure dies, revives, becomes the moon, and continues to die periodically and come to life again.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 273 / MYTHS OF ORIGINS AND THE DELUGE 275 / MYTHS OF ORIGINS AND THE DELUGE 277 / MYTHS OF ORIGINS AND THE DELUGE 279; lines 12915-12999 confidence: medium

A male figure draws blood from his veins, sprinkles it over a woman, restores her to life, and both go up into the sky.

The woman is restored to life when blood is sprinkled over her, and both figures go up into the sky.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 281 / MYTHS OF ORIGINS AND THE DELUGE 283 / PLATE. XXIII / MYTHS OF ORIGINS AND THE DELUGE 285; lines 13176-13269 confidence: high

Baloo, the moon, sees men fording a stream and asks them to carry his dogs, which are really snakes; the men refuse because they fear being bitten.

Baloo offers return to life after death if the men carry his snake-dogs; their refusal leads him to declare that humans have lost the chance of rising again after death.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 281 / MYTHS OF ORIGINS AND THE DELUGE 283 / PLATE. XXIII / MYTHS OF ORIGINS AND THE DELUGE 285; lines 13176-13269 confidence: high

Baloo says compliance would let the men come to life again after death, like bark that rises and floats, while refusal would make them like a stone that sinks.

Baloo uses floating bark to represent rising after death and a sinking stone to represent remaining dead.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 39 / THE MAUI CYCLE 45 / THE MAUI CYCLE 47 / PLATE VII; lines 3240-3332 confidence: medium

Maori tales lack a fight with the owner of fire, but elsewhere the fight is important; in Mangaia, Manihiki, Marquesas, and Society Group versions Maui kills the fire-god, Manihiki has him restore the god to life, and Samoa and one Marquesan version have him tear off one arm while sparing the other.

Some versions have Maui kill the fire-god, the Manihiki version has him restore the god to life, and Samoan and one Marquesan version have him tear off one arm while sparing the other.
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Oceanic Mythology PART II / NOTES 323 / NOTES 325 / NOTES 327; lines 15592-15790 confidence: medium

Note 108 names 'vivification by whipping' and compares it with Soemba material cited to Wielenga.

The note explicitly names vivification by whipping and compares it with Soemba material.
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Oceanic Mythology PLATE VIII / MISCELLANEOUS TALES 59 / MISCELLANEOUS TALES 61 / MISCELLANEOUS TALES 63; lines 3875-3953 confidence: high

The woman finds empty vessels, discovers the water trick, pursues Tuture, who flees in a canoe; when she is about to swallow him and the canoe, he throws red-hot fire-heated stones into her mouth and destroys her.

The cannibal woman is destroyed when red-hot stones are thrown into her mouth, but her body later comes to life again and she resumes cannibalistic activity.
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Oceanic Mythology PLATE X / MISCELLANEOUS TALES 77. / MISCELLANEOUS TALES 79 / MISCELLANEOUS TALES 8I; lines 4765-4867 confidence: high

Tama-nui-a-rangi wraps the head, buries it by his house, feels remorse after revenge, and mourns his dead wife.

Ruku-tia's buried head is later associated with a buzzing sound, and when the place is uncovered she is found restored to life.
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Oceanic Mythology SUMMARY 243 / MYTHS OF ORIGINS AND THE DELUGE 249 / MYTHS OF ORIGINS AND THE DELUGE 251 / MYTHS OF ORIGINS AND THE DELUGE 253; lines 11979-12060 confidence: high

In the western Carolines, Mili'ar asks her children to exhume her on the seventh day so she may live again; they delay at a pandanus-tree, return too late, and all men thereafter are mortal.

Mili'ar's planned return to youthful life depends on her children digging up her body on the seventh day, but their delay prevents the resurrection and establishes mortality.
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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

In another myth, Maui asks Hina, the moon, that death be short so humans may die and live again like the moon; Hina answers that death should be long and that humans should become like soil and never rise again.

The Hina variant presents Maui arguing for death followed by renewed life, while Hina decrees permanent death.
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hopi

The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 4384-4494 confidence: low

The grandmother runs into her kiva; Pookong throws the bear to her, she dies from fright, he laughs and kicks her while telling her to get up, she wakes and whips him, and the chief is happy because the bear no longer kills people.

The grandmother dies from fright when Pookong throws the bear form to her, then wakes after he kicks her and tells her to get up.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5714-5805 confidence: high

As he nears home his covered body begins to move; he enters it and comes to life. The Badger Old Man wipes him, washes off facial paint, discharms him, and he sits up and is fed.

The young man is ritually prepared, dies, travels, then re-enters his covered body and comes to life again.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 6210-6277 confidence: high

The sorcerers are busy resuscitating the maiden: they have unwrapped the body, covered it with a native cloth, sing a song, and have brought the wheel containing the maiden's breath.

The sorcerers keep the maiden's breath in a wheel, return it to her body, and she revives.
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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 13144-13220 confidence: high

Hawk-man throws the priest's son and other boys into ovens kept by an old woman; medicine is spurted, costumes burn off, bodies are covered, songs revive them, heads are washed, and each receives a white corn ear.

Hawk-man throws boys into ovens, their costumes burn, their bodies are covered, he sings over them until they live again, and similar oven-jump and resuscitation rites recur publicly.
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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 13910-13967 confidence: high

The maiden says she has beaten the youth, makes him remove shirt and beads, cuts his throat over a hole, buries the body in another hole to the north, takes the shirt and beads home, and denies knowledge when his parents ask.

The youth is killed, buried, and later restored when Fly returns the blood to the body and the heart begins beating.
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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 14292-14368 confidence: medium

Locusts are roasted in pots with salt water; one comes alive, sings, crawls up the stirring stick, receives a reply from the old woman, and flies away.

A locust being roasted comes alive, sings while crawling up the stirring stick, and flies away.
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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 14649-14740 confidence: high

Badger and Coyote find a dead Kohonino maiden's bones; Badger covers them, obtains grass, red paint, and spring water, sends Coyote away, sings, passes the materials over the bones, and the maiden becomes alive.

The dead maiden's bones are assembled, covered, supplied with grass, red paint, and water, and animated through Badger's singing and repeated application of materials; she later dies again.
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The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 9422-9537 confidence: medium

Turkey mother says she baked her children, ate their meat without breaking bones, sang 'Wake up, please, my children!' over them, and that the children came alive again; the narrator states she was deceiving Coyote.

Turkey mother claims that after baking and eating her children without breaking their bones, she sang over the bones and the children came alive again; Coyote preserves his own children's bones in imitation.
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The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 9539-9659 confidence: high

Coyote waits until sunrise, takes a tray containing his children's bones, waves it and sings as Turkey Woman had instructed, throws the bones away, but they remain bones and do not become alive.

Coyote performs a rite over his children's bones using the waving and song associated with Turkey Woman, but nothing becomes alive.
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The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 9749-9844 confidence: medium

In tale 76, Badger at Badger Gulch and Coyote at Ishmovala are great friends; while hunting, Coyote proposes reviving a dead Kohonino maiden because Badger is a doctor, and they find her bones.

Coyote asks Badger, a doctor, to go to the place where a Kohonino maiden died and revive her; they find her bones.
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The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 9846-9953 confidence: high

Badger and Coyote gather bones into a pile, and Badger spreads his black kilt over them.

A dead maiden's bones are covered, treated with grass, paint, water, and song, and she becomes alive again.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 6937-7033 confidence: medium

The mothers are alive during the night and dead during the day, and the children are raised in this way; Spider Woman leaves after the lightning strike.

After being killed, the mothers become alive during the night and are dead during the day while raising the children.
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The Traditions of the Hopi THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1; lines 6689-6783 confidence: high

The maiden returns with the youth to the shelter, digs a hole, says she has beaten him, has him remove shirt and beads, cuts his throat so blood runs into the hole, and buries his body in another grave to the north.

The youth is killed and buried; the Fly restores blood to his body, his heart begins to beat, and he rises.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1218-1306 confidence: medium

The maiden asks not to be thrown down, tells the chief he can see his child below, and says the dead remain below four days and then come back to live with their people; the chief permits her to remain near the opening.

The maiden states that the dead go below, remain there four days, and return to live with their people; the footnote relates this to a Hopi belief about the dead leaving the grave on the fourth day.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2270-2357 confidence: high

Behind a curtain are four earth ovens with fire kept by an old woman; the Hawk-man throws the youths into the ovens, medicine is spurted on them, the costumes burn, the bodies are covered with cloth, the Hawk-man sings, and they come alive again.

The youths are thrown into fire ovens, their costumes burn off, their bodies are laid out and covered, the Hawk-man sings over them, and they emerge alive again.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2359-2450 confidence: high

The priest's son, now leading priest, hands off the mochapu, jumps into an oven, is drawn out dead, wrapped in the mochapu, thrown into the kiva, resuscitated by the Hawk-man and old woman, and returns unharmed with costume restored.

The leading priest and others jump into heated ovens, are drawn out dead or treated as dead, thrown into the kiva, and resuscitated by the Hawk-man and old woman.
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finnish karelian

Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 338-431 confidence: high

Lemminkainen, chopped to pieces by the Sons of Mana and compared parenthetically with Osiris, is sought by his mother in the river of Tuoni; the Sun’s rays put Death-stream sprites to sleep, and the passage says the dead can be restored to life through heavenly light.

Lemminkainen is described as chopped to pieces; his mother gathers his body while the Sun’s rays subdue Death-stream beings, and the passage states this rune shows belief that the dead can be restored to life through heavenly light.
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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 338-431 confidence: high

Lemminkainen is described as chopped to pieces by the Sons of Mana, with an explicit comparison to Osiris; his mother gathers the body fragments from the river of Tuoni while the Sun puts the Shades of the Death-stream into deep sleep, and the passage states this shows belief in restoration of the dead through heavenly light.

Lemminkainen is chopped to pieces, his mother gathers the fragments, and the passage states the rune shows belief that the dead can be restored to life through heavenly light.
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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 519-595 confidence: medium

Uni governs sleep, Untamo dreams, Munu the human eye, Lemmas wounds and pains, and Suonetar spins veins, sews tissues, and is associated with Lemminkainen's restoration to life.

Suonetar is linked with Lemminkainen's restoration to life and with spinning veins and sewing wounded tissues.
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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 519-595 confidence: medium

Uni governs sleep, Untamo dreams and indolence, Munu the eye, Lemmas wound treatment, and Suonetar vein-spinning, tissue-sewing, and Lemminkainen's restoration to life.

Suonetar is linked to Lemminkainen's restoration to life and to spinning veins and sewing wounded tissues.
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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: medium

The contents list headings for Lemminkainen’s lament, Kyllikki’s broken vow, Lemminkainen’s second wooing, death, and restoration.

The contents list 'Death of Lemminkainen' and 'Lemminkainens Restoration.'
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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: medium

Titles list the death of Lemminkainen and Lemminkainen's restoration.

The contents list 'Death of Lemminkainen' followed by 'Lemminkainen's Restoration.'
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7655-7840 confidence: medium

The blood-stained son of death-land cuts Lemminkainen with a hatchet into five unequal portions, throws them to Tuoni, and commands him to remain in the river hunting water-birds.

Lemminkainen is cut into five unequal portions and the section heading names the following rune as his restoration.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7842-8032 confidence: medium

Lemminkainen is recovered from Manala's lake and river, but many fragments are missing, including half the head, a hand, a fore-arm, other parts, and life; the mother says she will bring him to life with magic.

The mother says that with her magic she will bring her hero to life from the fragments, though the raven denies that it can be done.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7842-8032 confidence: medium

Lemminkainen is recovered from the bottom of Manala's lake and river, but fragments and life are missing; the mother says she will bring him to life with magic.

After recovering the incomplete body, the mother says she will bring her hero to life with magic.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8034-8210 confidence: high

The mother refuses to cast the dead into the waters, rakes the Tuonela river and Manala pools and caverns, finds body fragments, and reassembles Lemminkainen's flesh, bones, vessels, and veins.

The passage describes the hero's body as fragmented, physically reassembled, and restored so that life returns.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8034-8210 confidence: high

Lemminkainen's mother refuses to cast the dead onto the waters and instead rakes the streams of Tuonela and Manala pools and caverns.

The mother gathers body fragments, reconstructs flesh, bones, and vessels, and restores Lemminkainen to life and likeness.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8212-8383 confidence: high

Lemminkainen's mother repeatedly anoints the speechless hero with Turi-balsam, balm of seven virtues, honey of Palwoinen, and wonder-working balsam, but the balm is ineffective and he remains speechless.

Lemminkainen lies speechless or asleep after being sent to Tuonela/Manala; his mother obtains divine balsam, anoints him, commands him to wake, and he rises speaking.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8212-8383 confidence: high

The bee returns to the waiting mother with many vessels filled with honey and balsam; she tests them, finds the all-sufficient remedy of Ukko, and says it gives life, faith, wisdom, healing, and protection.

The mother obtains the remedy of Ukko, anoints Lemminkainen's body and life-centres, commands him to wake, and he rises and speaks after sleep in Tuonela.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8385-8568 confidence: high

The mother rocks the hero back to his former being, life, and spirit, and he becomes wiser and handsomer.

The mother restores Lemminkainen to life and spirit, and Ukko is said to be able to revive the dead and dying.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8385-8568 confidence: high

The mother rocks her son to his former being, life, spirit, and greater magic powers; he becomes wiser and handsomer but remains troubled.

The mother rocks Lemminkainen back to former life and spirit, and then says Ukko alone can revive the dead and dying after saving him from Tuoni and Manala.
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georgian

Georgian Folk Tales GEORGIAN FOLK TALES / MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING; lines 534-627 confidence: medium

The man feeds a man with felt that can restore a severed head to life, exchanges the stone for it, uses the stick to beat the former owner, and takes back the stone.

The piece of felt is described as able to reattach a cut-off head and restore life.
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Georgian Folk Tales GEORGIAN FOLK TALES / MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING; lines 629-666 confidence: high

The king begs for mercy and promises peace if the soldiers are revived; the good-for-nothing lays felt on their necks and restores the army to life; the king no longer shows enmity, the wife obeys, and they live happily.

The good-for-nothing lays felt on the soldiers’ necks and the army is restored to life.
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Georgian Folk Tales PART II / THE THREE PRECEPTS / KAZHA-NDII / THE STORY OF GERIA, THE POOR MAN'S SON; lines 3814-3888 confidence: high

Geria's parents see snakes fight and die; two great snakes enter the river and then restore the dead snakes. The parents collect a thimbleful of the water.

The parents observe water associated with restored snakes, collect it, sprinkle Geria's dead body, and he comes to life.
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Georgian Folk Tales PART III / GURIAN FOLK TALES / THE STRONG MAN AND THE DWARF / THE COUNTRYMAN AND THE MERCHANT; lines 4827-4914 confidence: high

The countryman places a blood-filled calf intestine around his wife's neck, cuts it with a knife, she pretends to die, and after he mutters she opens her eyes and rises.

The countryman stages his wife's death with a blood-filled intestine and then appears to revive her after muttering; the merchant believes the act enough to buy the knife.
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Georgian Folk Tales SANARTIA / THE SHEPHERD JUDGE / THE PRIEST'S YOUNGEST SON / MINGRELIAN PROVERBS; lines 4380-4457 confidence: medium

The brother is named as the one who slew the speaker and as the one who brought the speaker back to life.

A proverb directly identifies the brother as both the one who slew the speaker and the one who brought the speaker back to life.
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Georgian Folk Tales THE FOX AND THE KING'S SON / PART II / THE THREE PRECEPTS / KAZHA-NDII; lines 3657-3712 confidence: high

The gate creaks, a star falls, the door alerts Kazha-Ndii, and Kazha-Ndii pursues; his horse stops the princess's horse, he cuts the youth into pieces, and the little dog carries the body fragments to the demis.

Kazha-Ndii cuts the youth into pieces; the dog gathers the fragments; the youngest demi blows the soul back into the pieces and raises him to life.
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Georgian Folk Tales THE PRINCE / THE SHEPHERD AND THE CHILD OF FORTUNE / THE TWO THIEVES / THE FOX AND THE KING'S SON; lines 3376-3454 confidence: high

The apple's first tale describes two men beheaded by brigands, a little mouse restored by its mother with an herb, and the woman reviving the two men with the heads placed on the wrong bodies before asking which is her husband.

The mouse's mother uses an herb to restore her child; the woman copies the act and restores the two beheaded men to life.
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Georgian Folk Tales THE PRINCE / THE SHEPHERD AND THE CHILD OF FORTUNE / THE TWO THIEVES / THE FOX AND THE KING'S SON; lines 3376-3454 confidence: medium

The king goes himself after several viziers fail to return; the door says, 'Enter and thou wilt repent; enter not and thou wilt repent'; twelve armed men lead him through twelve rooms to a golden couch with a silent boy.

The boy is a child lying silent; after the three answers he can speak, offers to fulfill the king's wish, and the king asks for his viziers to be restored to life.
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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

A hunter kills a stag in the mountains, begins to skin it, hangs the skin on a bush, and goes to a stream to wash blood from his hands.

The stag is killed and later alive; the wayfarer explains the event through a nearby healing spring that cures beasts by bathing, even when wounded unto death.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 1902-2005 confidence: high

In another country, a maiden has killed a king's son in a vault; each night she beats him with twigs to revive him, then beats him again in the morning so he becomes a corpse before she flies away.

The maiden uses twigs to revive the killed king's son at night and to return him to corpse state in the morning.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2007-2124 confidence: high

The prince enters the tomb, sees a lovely damsel fly down, use twigs to revive the king's son, and is about to kill him again when the prince snatches the twigs and saves him.

A damsel restores a king's son to life with twigs and is prevented by the prince from killing him again.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2455-2549 confidence: high

Asphurtzela says he felt no pain, wrestles the devi, buries him up to the neck, threatens him with bow and arrow, and hears that the dead brothers lie in a coffer in the devi's breast with a reviving handkerchief.

The devi says the dead brothers are in a coffer in his breast with a handkerchief that will make them alive; Asphurtzela uses it and the brothers come back to life.
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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 1283-1385 confidence: high

The same old woman reappears and reaches for the little stone; the younger brother seizes her, opens her breast, removes Ghvthisavari and his dogs, kills her, pours her blood over Ghvthisavari, the dogs, and the weapons, and they return to life or rise.

The younger brother opens the old woman's body, removes Ghvthisavari and the dogs, kills her, pours her blood over them and the weapons, and they return to life or rise.
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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 1283-1385 confidence: high

Ghvthisavari suspects his brother regarding his wife; the brother makes an oath invoking an arrow, which strikes his little finger and kills him; Ghvthisavari later finds immortal water, revives him, finds him a wife, and they live happily.

The younger brother's oath invokes an arrow that kills him, after which Ghvthisavari finds immortal water and brings him back to life.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 4233-4409 confidence: medium

Nestan-Daredjan's letter says: 'O lion,' 'I am thine,' 'It is better to exhibit to the beloved deeds of heroism,' 'Go, do battle with the Khatavians,' and 'I have turned thy darkness to dawn.'

Nestan-Daredjan says she has turned the narrator's darkness to dawn, and the narrator says she has quickened him as one dead.
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hawaiian

Hawaiian Folk Tales: A Collection of Native Legends II.--THE ORIGIN OF FIRE / PELE AND THE DELUGE / PELE AND KAHAWALI / HIKU AND KAWELU; lines 1055-1091 confidence: high

Hiku returns to Holualoa, goes to Kawelu's body, makes a hole in the great toe of the left foot, forces the reluctant spirit into it, ties the wound, and begins lomilomi to move the spirit upward.

Hiku forces Kawelu's spirit into her corpse through the toe, works it upward, and she resumes blood flow, breathing, consciousness, and speech.
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Hawaiian Folk Tales: A Collection of Native Legends II.--THE ORIGIN OF FIRE / PELE AND THE DELUGE / PELE AND KAHAWALI / HIKU AND KAWELU; lines 961-1053 confidence: medium

After Hiku's flight, Kawelu grieves, refuses food, dies, and her spirit departs to the netherworld ruled by Milu; Hiku resolves to descend and try to bring her spirit back.

After Kawelu's spirit departs to Milu's netherworld, Hiku resolves to descend there and, if possible, bring her spirit back.
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Hawaiian Folk Tales: A Collection of Native Legends LAKA'S ADVENTURE / KEKUPUA'S CANOE / AS HEIAU BUILDERS / KAHALAOPUNA, PRINCESS OF MANOA; lines 3098-3193 confidence: high

Kauhi strikes Kahalaopuna across the temple with a heavy bunch of hala nuts, killing her instantly, then digs a hole under the rock, buries her, and starts toward Waikiki.

Kahalaopuna is killed and buried several times, and the owl repeatedly restores her to life, including by breathing into her nostrils and healing her wound.
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Hawaiian Folk Tales: A Collection of Native Legends LAKA'S ADVENTURE / KEKUPUA'S CANOE / AS HEIAU BUILDERS / KAHALAOPUNA, PRINCESS OF MANOA; lines 3098-3193 confidence: high

A large owl, described as a god and relative of Kahalaopuna, digs out the body, brushes away dirt, breathes into her nostrils, restores her to life, and heals the bruise.

The owl is explicitly identified as both a god and Kahalaopuna's relative, follows her, restores her body, breathes life into her, heals her injury, and repeats the rescue.
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Hawaiian Folk Tales: A Collection of Native Legends LAKA'S ADVENTURE / KEKUPUA'S CANOE / AS HEIAU BUILDERS / KAHALAOPUNA, PRINCESS OF MANOA; lines 3195-3289 confidence: high

The murdered girl's spirit appears to passersby; a compassionate young man goes to the indicated tree, removes dirt and roots, and finds the body still warm.

Kahalaopuna's body is found after death, then restored to life through the elder brother and two spirit sisters.
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Hawaiian Folk Tales: A Collection of Native Legends LAKA'S ADVENTURE / KEKUPUA'S CANOE / AS HEIAU BUILDERS / KAHALAOPUNA, PRINCESS OF MANOA; lines 3291-3384 confidence: medium

Kauhi leads the chase to Waianae and eats Kahalaopuna in a visible sandy opening on the sea bottom so she can never again be restored to life.

Kauhi eats Kahalaopuna so that she can never again be restored to this life.
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Hawaiian Folk Tales: A Collection of Native Legends LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII / KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I; lines 1793-1911 confidence: medium

Six months later, on the first day of the new moon in Ikiki, the parents find Kaopele lying without breath and apparently dead, and they erect a frame for the body.

Kaopele repeatedly appears breathless or lifeless and later awakens or comes to life, including after lying on a temple altar for six moons.
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Hawaiian Folk Tales: A Collection of Native Legends LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII / KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I; lines 1793-1911 confidence: medium

A man from Kauai, searching for a human body to offer as sacrifice at Kahikihaunaka temple, obtains permission from the Konohiki of Waialua and takes Kaopele by canoe to Kauai, placing him on the Wailua temple altar with another corpse.

A Kauai man takes Kaopele's corpse to provide a human body for sacrifice; Kaopele is placed on the altar and later comes to life and descends.
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Hawaiian Folk Tales: A Collection of Native Legends MYTH OF THE HILU / THE HOU, OR SNORING FISH / THE END / GLOSSARY OF HAWAIIAN WORDS; lines 7087-7378 confidence: high

kapuku is defined as the restoration to life of the dead.

The glossary defines kapuku as restoration to life of the dead.
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Hawaiian Folk Tales: A Collection of Native Legends PELE AND KAHAWALI / HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII; lines 1269-1376 confidence: high

A large beautifully feathered bird flies from the clouds and over the precipices; Milu looks out by lifting the ti leaves, and the bird strikes him under the armpit so that his life is taken and he is dead.

Milu is said to be dead after the bird attack; Lonopuha follows the bird, uses blood from the place associated with the stolen liver and healing medicine, and Milu recovers.
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Hawaiian Folk Tales: A Collection of Native Legends PELE AND KAHAWALI / HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII; lines 1269-1376 confidence: high

Kalima has been sick for many weeks and dies; friends prepare her body for burial, the grave is dug, and husband and friends come for a final look.

Kalima is described as dead and prepared for burial, but before burial she moves, takes a long breath, opens her eyes, revives, and speaks.
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Hawaiian Folk Tales: A Collection of Native Legends PELE AND KAHAWALI / HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII; lines 1378-1447 confidence: high

At South Point, Kau, and then the volcano she sees more happy people; those at the volcano tell her she must return to her body because she is not yet to die.

The people at the volcano tell her she must return, drive her back against her will, force her into the body, and the body revives.
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Hawaiian Folk Tales: A Collection of Native Legends T. G. T. / CONTENTS / ILLUSTRATIONS / LEGENDS RESEMBLING OLD TESTAMENT HISTORY; lines 514-600 confidence: high

Fornander alludes to Aukelenui-a-Iku and adds an account of the hero's journey to the place where the water of life was kept, obtaining it, and resuscitating drowned brothers.

The passage says the hero obtains the water of life and uses it to resuscitate brothers killed by drowning.
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Hawaiian Folk Tales: A Collection of Native Legends T. G. T. / CONTENTS / ILLUSTRATIONS / LEGENDS RESEMBLING OLD TESTAMENT HISTORY; lines 514-600 confidence: high

In the Hiiaka legend, Hiiaka goes to Kauai to recover and restore Lohiau's body; near Kalalau Mountain she prays that the sun remain stationary until she can climb, defeat the cave guardians, and recover the body.

Hiiaka seeks to recover and restore Lohiau's body, climbs Kalalau Mountain, vanquishes cave guardians, and recovers the body hidden in the cave.
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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 3853-3957 confidence: high

The girl’s invisible spirit lingers near Eleio; he catches it after invocation, brings it to the puoa, presses it into the body despite resistance at several body points, and the girl comes to life through united prayers.

The passage explicitly identifies the act as kapuku, restoration to life of the dead, and narrates the spirit’s reintegration into the body until the girl comes to life.
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biblical

The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 1323-1458 confidence: medium

The Lord has power of life and death, leads down to the gates of death and brings back; a human can kill maliciously but cannot recall the departed spirit or soul, and none can escape God's hand.

The Lord is described as leading down to the gates of death and bringing back again, unlike human killers who cannot recall the departed soul.
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The Bible, King James Version, Book 18: Job The Bible, King James Version, Book 18: Job / Book 18 Job; lines 1010-1171 confidence: medium

A cut tree may sprout again through the scent of water, but man dies, wastes away, lies down, and does not rise or awake until the heavens are no more.

A cut tree may sprout again through water, but man dies, lies down, and does not rise; the speaker then asks whether a dead man shall live again.
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The Bible, King James Version, Book 18: Job The Bible, King James Version, Book 18: Job / Book 18 Job; lines 1336-1499 confidence: medium

Job declares that his redeemer lives and will stand at the latter day upon the earth; after worms destroy his body, he says he will see God in his flesh and with his own eyes.

Job says his redeemer lives and that after worms destroy his body he will see God in his flesh and with his own eyes.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 1137-1282 confidence: medium

The speaker extols the LORD for lifting him up, preventing foes from rejoicing, healing him, bringing his soul up from the grave, keeping him alive from the pit, and changing night weeping into morning joy.

The speaker says the LORD brought his soul up from the grave, kept him alive from going down to the pit, and turned mourning into dancing.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 3255-3408 confidence: medium

God has shown the speaker great and sore troubles, will quicken him again, bring him up from the depths of the earth, increase his greatness, comfort him, and be praised with psaltery, harp, lips, soul, and tongue; those seeking his hurt are brought to shame.

The speaker says God, after showing him great and sore troubles, will quicken him again and bring him up again from the depths of the earth.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 4190-4347 confidence: medium

The Lord has favored the land, brought back Jacob's captivity, forgiven iniquity, covered sin, turned from wrath; the speaker asks God to turn the people, cease anger, revive them, show mercy, and grant salvation.

The speaker asks whether God will revive the people again and later asks whether the dead shall arise and praise 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 522-668 confidence: medium

The speaker blesses the LORD for counsel, places the LORD at his right hand, rejoices, says his flesh rests in hope, and says God will not leave his soul in hell nor let the Holy One see corruption; the LORD will show the path of life.

The speaker says the LORD will not leave his soul in hell, will not suffer the Holy One to see corruption, will show the path of life, and later says he will be satisfied when he awakes with the LORD's likeness.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1866-1995 confidence: high

The LORD destroys the covering over all peoples and nations, “will swallow up death in victory,” wipes tears from all faces, and is acclaimed by those who waited for salvation.

The passage says the LORD swallows up death, and later states that the dead shall live and arise while the earth casts out the dead.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 3788-3911 confidence: high

The hand of the LORD carries the prophet in the spirit to a valley full of many very dry bones, and the LORD asks whether the bones can live.

Dry bones receive body parts and breath, live, stand as a great army, and are later interpreted through promises of opened graves and renewed life.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 3788-3911 confidence: high

The prophet is commanded to prophesy to the wind; breath comes from the four winds into the slain, and they live and stand as an exceeding great army.

The prophet calls breath from the four winds; breath enters the slain, they live, and the LORD later says he will put his spirit in the people so they live.
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The Bible, King James Version, Book 27: Daniel The Bible, King James Version, Book 27: Daniel / Book 27 Daniel; lines 1513-1613 confidence: high

Many who "sleep in the dust" awake to everlasting life or contempt; the wise shine as the firmament and stars.

Many who sleep in the dust awake, some to everlasting life and some to shame and everlasting contempt.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 65-193 confidence: high

John greets the seven churches in Asia from the eternal one, the seven Spirits before the throne, and Jesus Christ, described as faithful witness, first begotten of the dead, prince of kings, washer of sins in his blood, and maker of kings and priests to God his Father.

Jesus Christ is called first begotten of the dead, and the visionary speaker says he was dead, is alive forevermore, and has the keys of hell and death.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 701-822 confidence: high

When the witnesses finish testimony, the beast from the bottomless pit wars against and kills them; their bodies lie in the great city spiritually called Sodom and Egypt and linked with the Lord's crucifixion, while nations see them unburied and earth-dwellers rejoice and exchange gifts.

The witnesses are killed, lie dead for three and a half days, receive the spirit of life from God, stand, and ascend to heaven in a cloud.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 824-948 confidence: low

One beast-head appears wounded to death, the wound is healed, the world wonders after the beast, and people worship both the dragon and the beast.

One of the beast’s heads appears wounded to death, its deadly wound is healed, and the world wonders after the beast.
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malay

Malay Magic FASTING AND PENANCE / THE MALA Y PANTHEON / HINDU AND MALA Y DIVINITIES / THE MALA Y PANTHEON; lines 4593-4670 confidence: high

Batara Guru alone has the water of life, called ayer utama or atama jiwa, which brings slaughtered heroes to life.

The passage states that Batara Guru alone has water of life that brings slaughtered heroes to life.
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Malay Magic HAUNTED TREES / EAGLEWOOD / QUALITIES OF EAGLE-WOOD / SPIRIT OF EAGLE-WOOD; lines 11788-11892 confidence: high

Malays are reported to say that people killed by the eagle-wood spirit may be revived by rubbing a corpse with panchong leaves, sunting mambang flowers, and bullock’s-eye limes while reciting an invocation; the dead man then revives and stands.

People killed by the eagle-wood spirit are said to be recalled to life by a specified ritual treatment and invocation.
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Malay Magic PROTECTIVE CHARMS / PERSONAL CHARMS / BEAUTIFYING CHARMS / BETROTHAL; lines 20094-20169 confidence: low

Fragment says a person who “died, returns to life again,” with the idea that black magic may enable the petitioner to “live backwards.”

The passage fragment states that black magic may let the petitioner “live backwards” in connection with dying and returning to life.
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Malay Magic REPTILES AND REPTILE CHARMS / IDEAS ABOUT TOADS / FISHING CEREMONIES / METAMORPHOSES OF FISH; lines 16932-17029 confidence: medium

A fish once had equal flesh on both sides; Prophet Muhammad ate one whole side when it was cooked and served, cast the remaining side back into the sea, and it revived while keeping the shape of a flat fish.

The flat-fish story says a cooked fish remnant revived after being cast into the sea, and the cited Quranic note says Jesus restored a prepared fish to life.
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Malay Magic ROYAL SANCTITY / REGALIA OF MALAY SOVEREIGNS / MAGIC POWERS OF THE REGALIA / CHARACTERISTICS OF ROYALTY; lines 1783-1914 confidence: medium

“They are usually invulnerable,” and have powers of “transforming themselves” and “returning to (or recalling others to) life.”

Kings are described as able to return to life or recall others to life.
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Malay Magic THE FUNERAL PROCESSION / FUNERALS / BURIAL / FUNERALS; lines 22105-22156 confidence: medium

The Talkin is an exhortation addressed to the deceased; during its reading the corpse is said to momentarily revive and raise itself into a listening posture.

The passage explicitly states that during the Talkin the corpse momentarily revives, raises itself to listen, and then falls back lifeless after the exhortation.
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Malay Magic THE MALA Y PANTHEON / HINDU AND MALA Y DIVINITIES / THE MALA Y PANTHEON / BA TARA GURU OR SHIVA; lines 4673-4712 confidence: high

“spirit who held the place of Allah before the advent of Muhammadanism,” powerful enough to “restore the dead to life,” and to whom “all prayers were addressed.”

The passage attributes to the pre-Muhammadan spirit the power to restore the dead to life.
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Malay Magic THE PRINCESS OF JUGRA / CHARMS AGAINST TIGERS / RECEPTION OF A DEAD TIGER / V LEGEND ABOUT THE DEER 171; lines 9501-9590 confidence: medium

“The deer (rusa) is sometimes believed to be the metamorphosed body of a man who has died of an abscess in the leg (chabuk)” because its leg marks resemble the disease marks.

The passage says the deer may be the metamorphosed body of a man who died of chabuk and that such a body has been seen to rise from the grave and go into the forest as a deer.
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Malay Magic TUTELARY ANIMALS / RITES AND SACRIFICES / RELATIONS WITH THE SUPERNATURAL / CEREMONIAL USE OF INCENSE; lines 4065-4174 confidence: medium

The invocation asks incense to fumigate seven tiers of earth and sky, summon spirits and saints/elect of God, and describes those elect as dwelling in solar or heavenly places and knowing how to revive a dead branch and withered blossom.

The elect of God are said to know how to make a dead branch live and a withered blossom unfold.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. IV SA VA GE MALA YS OF MA LA CCA 1 1 1 / BURIAL CUSTOMS AND BELIEFS / CHAP. IV SAVAGE MALAYS OF JOHOR 113 / VOL. II I; lines 5964-6022 confidence: medium

"incense ('kemnyan') burnt over them for two days after their apparent death ... and then to return to life again"

The passage describes incense being burnt for two days after apparent death, followed by return to life.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213; lines 12224-12282 confidence: low

A fragmentary note states that certain birds could not die in the ordinary way: when killed, their bodies were carried by mates to Simei, who gave them new heads and legs; the birds were probably Simei's messengers and were not to be killed by Eastern Semang.

A fragmentary note says killed birds are taken to Simei, who gives them new heads and legs, and that the birds were probably Simei's messengers.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF MALACCA 325 / SA VA GE MA LA YS OF AIA LA CCA 329 / CHAP. VI SAVAGE MALA YS OF MALACCA 331 / CHAP. VI SAVAGE MALAYS OF SELANGOR 333; lines 18002-18076 confidence: high

After B'lo died and was buried, a skink approached the grave; Mertang cut off its tail with a parang, and B'lo came to life, left the grave, and returned home.

B'lo dies and is buried, then comes to life and leaves the grave after Mertang cuts off a skink's tail nearby.
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Pagan Races of the Malay Peninsula, Volume 2 GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185 / GENERAL REMARKS 187 / CHAP. VI GENERAL REMARKS 189; lines 11028-11120 confidence: medium

A small grass-lizard or skink in Mantra traditions is connected with Belo's return to life and is mutilated by Mertang, Belo's brother.

The small grass-lizard or skink is connected with Belo's return to life and is mutilated by Mertang.
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Pagan Races of the Malay Peninsula, Volume 2 JAKUN OF JOHOR. / CHAP. VI SAVAGE MALAYS OF JOHOR 361 / CHAP. VI SAVAGE MALAYS OF JOHOR 363 / CHAP. VI SAVAGE MALAYS OF JOHOR 365; lines 19444-19532 confidence: medium

Batu Hampar is described as a shrine or sacred rock in the river where devotees spread a prayer mat; its sanctity is linked to the execution of Jit for necromancy by order of the Sultan of Kota Tinggi.

After Jit's execution his body disappears, and three months later his son meets him alive and well at the same spot.
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mesopotamian

Assyrian and Babylonian Literature: Selected Translations A RITUAL TABLET 407 / ISHTAR'S DESCENT TO HADES / ISHTAR'S DESCENT TO HADES 409 / ISHTAR'S DESCENT TO HADES 411; lines 25292-25399 confidence: medium

Allatu tells Namtar to bring out the Anunnaki, seat them on a golden throne, and "Sprinkle Ishtar with the water of life" and take her away.

Allatu orders Namtar to sprinkle Ishtar with the water of life, and Namtar does so before bringing her forth.
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Assyrian and Babylonian Literature: Selected Translations ASSYRIAN AND BABYLONIAN LITERATURE / THE BABYLONIAN ACCOUNT OF THE CREATION 293 / THE BABYLONIAN ACCOUNT OF THE CREATION 295 / THE BABYLONIAN ACCOUNT OF THE CREATION 297; lines 18861-18970 confidence: medium

Mir-azag is praised as lord of pure incantation, restorer of the dead to life, merciful to vanquished gods, remover of their yoke, creator of mankind, and life-granter.

The name Mir-azag is praised as restorer of dead to life and as one who has power to grant life.
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Assyrian and Babylonian Literature: Selected Translations ASSYRIAN AND BABYLONIAN LITERATURE / A RITUAL TABLET 405 / A RITUAL TABLET 407 / ISHTAR'S DESCENT TO HADES; lines 25108-25163 confidence: low

Ishtar threatens to shatter the door, bolt, threshold, and doors, and to bring up the dead so they may eat, live, and join the living.

Ishtar threatens to bring up the dead so that they may eat and live and join the living.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION FROM THE FOUR CLAY / CYLINDERS OF NABONIDUS, KING / THE STELE OF NABONIDUS / THE STELE OF NABONIDUS 159; lines 11475-11569 confidence: medium

The speaker prays for long life and favor; Bau/Gula, who makes the dead live and gives long life, turns her face in favor and grants mercy; Nabu is associated with long reign, a righteous sceptre, and a firm staff, and Tashmet/Gula with granting life.

Bau/Gula is described as making the dead live and giving long life; the speaker prays for eternal life and says she grants mercy. Tashmet/Gula is also described as granting life.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF NABONIDUS 167 / THE ANNALS OF NABONIDUS / THE ANNALS OF NABONIDUS 169 / THE CYLINDER OF CYRUS; lines 12062-12175 confidence: medium

Marduk turns toward ruined habitations and grants mercy to the people of Sumer and Akkad, who are described as resembling corpses.

Marduk grants mercy to people described as resembling corpses, and the lord is praised as one who brings the dead to life.
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Assyrian and Babylonian Literature: Selected Translations INTRODUCTION XV / XX ASSYRIAN AND BABYLONIAN LITERATURE / INTRODUCTION XXV / XXX ASSYRIAN AND BABYLONIAN LITERATURE; lines 2401-2503 confidence: medium

Papsukal reports the calamity to Shamash; Shamash goes to Sin and Ea; Ea creates Uddushu-namir and sends this being to Allatu to demand the waters of life.

Uddushu-namir demands the waters of life; Ishtar is sprinkled, led forth, and described in the interpretive frame as one who returned from the nether-world.
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Assyrian and Babylonian Literature: Selected Translations ORACLES GIVEN IN FAVOUR OF ESARHADDON 417 / PRAYERS AND HYMNS / PRAYERS AND HYMNS 42 1 / PRAYER TO MARDUK V; lines 25806-25921 confidence: medium

The speaker asks Marduk to stand by, hear the cry, pronounce judgment, determine fate, destroy sickness, and remove the disease of the body.

The speaker asks Marduk to remove sickness and disease, asks Nabu for life and prosperity, and states that Bau raises to life and grants prosperity.
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Assyrian and Babylonian Literature: Selected Translations PRAYER TO MARDUK V / PRAYERS AND HYMNS 423 / PRAYER TO NERGAL / PRAYER TO NINIB; lines 26010-26043 confidence: medium

"Thou bringest back the body of him who has been sent down to the Lower World."

Ninib is credited with bringing back the body of one sent down to the Lower World.
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Assyrian and Babylonian Literature: Selected Translations THE SHURPU SERIES 395 / THE SHURPU SERIES 397 / COLOPHON / SEVENTH TABLET; lines 24574-24668 confidence: medium

Fragmentary invocation names a mistress of field and high-place, asks Nikilite to transfer suffering, Damu to restore good spirits, and Gula to heal by her hand.

Gula and Marduk are each described with language of bringing the dead to life, and the prayer seeks healing and restoration for the afflicted man.
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Cuneiform Parallels to the Old Testament THE SIXTH TABLET / THE SIXTH TABLET / THE SEVENTH TABLET / THE 8EVENTH TABLET; lines 3438-3690 confidence: medium

Tutu as Aga-azag is called lord of pure incantation who makes the dead living; he shows pity for captive gods, removes a yoke, creates humanity to appease them, and is merciful with bestowing of life.

Tutu as Aga-azag is lord of pure incantation who makes the dead living, while Mu-azag's pure incantation destroys evil ones.
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Cuneiform Parallels to the Old Testament TWELFTH TABLET / VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1; lines 8729-8924 confidence: medium

Ereshkigal tells Namtar, her messenger, to knock at the palace of justice and jeweled thresholds, bring forth the Anunnaki, seat them on the golden throne, sprinkle Ishtar with the water of life, and bring her before Ereshkigal.

Namtar sprinkles Ishtar with the water of life and brings her forth from the underworld setting.
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Cuneiform Parallels to the Old Testament VII. SARGON II (722-705 B. C.)1 / VIII. SENNACHERIB (704-682) / ESARHADDON / X. NEBUCHADREZZAR (604-562 B. C.); lines 21797-21900 confidence: medium

Because of the people’s complaints, the lord of the gods becomes angry and leaves the land; gods leave their homes; the people of Sumer and Akkad are described as like corpses and receive mercy.

The people are described as like corpses, and the protecting lord is praised as one who brings the dead to life.
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Cuneiform Parallels to the Old Testament VIII. NERGAL AND ERESHKIGAL1 / IX. THE LEGEND OF SARGON, KING / HYMNS AND PRAYERS / HYMNS AND PRAYERS; lines 10098-10306 confidence: medium

Where she regards, the dead live and the sick arise; the unjust become just by beholding her face. The speaker invokes her as a sorrowful suffering servant and asks her to accept supplication, pity, hear prayer, and speak deliverance.

The passage states that where the deity regards, the dead live and the sick arise, and that the unjust become just when beholding her face.
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The Babylonian Legends of the Creation FOURTH TABLET. / FIFTH TABLET. / SIXTH TABLET. / SEVENTH TABLET.; lines 2490-2638 confidence: high

Tutu creates new life, supplies wants, brings rest to the gods through incantation, resists attack, is raised on a high throne in the assembly, and is declared unmatched among the gods.

The deity is called lord of the holy incantation and is said to make the dead live; his incantations also bring rest and destroy evil ones.
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mongol

Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 679-814 confidence: high

Rongsa tells Sanglun that Yoro slaughtered nine wethers, called to divine and deep beings, welcomed horsemen, and likely fed them all the rams.

The rams are slaughtered for the feast, but after Yoro swings their skins three times, they stand alive among the flock and none are missing.
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Gessar Khan V. THE TWELVE-HEADED GIANT / VI. THE THREE SHIRAIGOL KHANS / VII. THE TREACHERY OF CHOTONG / LADY ROGMO AND BEAR HER INTO CAPTIVITY.; lines 4409-4601 confidence: medium

Shikeer laments failing Gessar and considers plunging into the enemy host; Rogmo calls him not to despair but to seek Gessar, who will restore the thirty heroes and take vengeance.

Rogmo states that Gessar will restore the thirty slain heroes to life.
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Gessar Khan V. THE TWELVE-HEADED GIANT / VI. THE THREE SHIRAIGOL KHANS / VII. THE TREACHERY OF CHOTONG / LADY ROGMO AND BEAR HER INTO CAPTIVITY.; lines 4739-4906 confidence: medium

After their tears are spent, Gessar scatters incense on the earth, says he will sacrifice to Kormuzda his father, and ask him to restore Shikeer to mortal form.

Gessar says he will make sacrifice to Kormuzda his father and ask him to restore Shikeer to mortal form.
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Gessar Khan VI. THE THREE SHIRAIGOL KHANS / VII. THE TREACHERY OF CHOTONG / LADY ROGMO AND BEAR HER INTO CAPTIVITY. / SY JIMS; lines 5476-5602 confidence: high

The justice-giver says he will have compassion and turn Gessar's sorrow to joy through blessed arshaan; Buddha fills a golden chalice from an ivory bowl and instructs that three sprinklings will restore the heroes' bodies, breath, and renewed life.

Buddha gives blessed arshaan and instructs that sprinkling the bones three times will rejoin bones and sinews, restore breath, and make the heroes rise born anew.
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Gessar Khan VI. THE THREE SHIRAIGOL KHANS / VII. THE TREACHERY OF CHOTONG / LADY ROGMO AND BEAR HER INTO CAPTIVITY. / SY JIMS; lines 5604-5715 confidence: high

Kormuzda takes the golden chalice from the Mighty One, returns to the three glorious sisters, gives it to them with Buddha's word, and they descend earthward.

Buddha sends the blessed arshaan through heavenly intermediaries, and Gessar uses it to restore the dead heroes from bones to living bodies.
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Gessar Khan VI. THE THREE SHIRAIGOL KHANS / VII. THE TREACHERY OF CHOTONG / LADY ROGMO AND BEAR HER INTO CAPTIVITY. / SY JIMS; lines 5604-5715 confidence: medium

At the battlefield, the sisters tell Gessar that Buddha has sent blessed arshaan in a golden chalice and instruct him to sprinkle the heroes' bones three times to restore body, breath, and renewed life.

The sisters prescribe three sprinklings, and the repeated action restores bodily structure, breath, and renewed life in sequence.
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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 7523-7643 confidence: medium

During the combat, mountains become plains, plains rise as mountains, water overruns the land, and Gandharva's subjects fall senseless.

The fight is accompanied by mountains and plains changing places, water overrunning the land, and people falling senseless; after incense is offered, stability and life return.
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Sagas from the Far East TALE IV. / THE PIG'S HEAD SOOTHSAYER. / TALE V. / HOW THE SERPENT-GODS WERE PROPITIATED.; lines 2301-2391 confidence: high

After many days over mountain and plain, they reach a land with no drinkable water except a muddy river; Moonshine faints, and when Sunshine returns from a high hill, Moonshine is dead.

Moonshine dies and is buried; the hermit later restores him to life using a life-restoring cordial.
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Sagas from the Far East TALE XX. / TALE XXI. / TALE XXII. / TALE XXIII.; lines 11209-11286 confidence: medium

“O Divine Timour, when will thy great soul revive? Return! Return! We await thee, O Timour!”

The refrain asks when Timour’s great soul will revive and repeatedly calls on him to return.
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Sagas from the Far East THE WHITE BIRD AND HIS WIFE. / TALE VIII. / TALE IX. / FIVE TO ONE.; lines 3179-3297 confidence: high

The doctor's son mixed a potion which, given to the corpse, gave him power to rise up as if no harm had befallen him.

The doctor's son gives a potion to a corpse, and the rich youth rises as if unharmed.
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Sagas from the Far East THE WHITE BIRD AND HIS WIFE. / TALE VIII. / TALE IX. / FIVE TO ONE.; lines 3299-3332 confidence: high

The doctor's son says all depended on his knowledge and that his potion restored the woman to life after she was found and delivered from under the rock; he asks for the wife as his reward.

The doctor's son explicitly says his potion restored the woman to life.
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The Mongols - A History THE ASSASSIN COMMONWEALTH AND ITS DESTRUCTION BY THE / MONGOLS / CHAPTER XII / HTJLAGU DESTROYS THE ASSASSIN COMMONWEALTH; lines 10230-10319 confidence: high

Hassan ascends a pulpit, announces release from legal and ritual obligations because the day of Resurrection and manifestation of the Imam has arrived, allegorizes Resurrection, Hell, and Paradise, and the people celebrate with banquet, dancing, music, wine, and sport.

Hassan announces that the day of Resurrection has arrived as the Imam’s manifestation and that his followers are freed from legal and ritual obligations.
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The Mongols - A History THE ASSASSIN COMMONWEALTH AND ITS DESTRUCTION BY THE / MONGOLS / CHAPTER XII / HTJLAGU DESTROYS THE ASSASSIN COMMONWEALTH; lines 10230-10319 confidence: high

The passage states that the universe has no beginning or end, that an end is the close of an epoch followed by another depending on the heavenly bodies, and that Resurrection means presence before God at an epoch’s close.

The passage explains Resurrection as men’s presence before God at the close of an epoch, when actions are estimated, rather than as a simple terminal end of the universe.
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The Mongols - A History THE ASSASSIN COMMONWEALTH AND ITS DESTRUCTION BY THE / MONGOLS / CHAPTER XII / HTJLAGU DESTROYS THE ASSASSIN COMMONWEALTH; lines 9876-9955 confidence: high

The Prior replies that the Ismailian doctrine affirms one God, true wisdom in accord with God's word and Mohammed's commands, obedience to the Koran, and belief in creation, the last day, rewards, punishments, judgment, and resurrection.

The Prior's reply explicitly includes creation, the last day, rewards, punishments, judgment, and resurrection.
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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: medium

“Beautiful Muse, yet one thing would we know— / Can a dead corpse rise up and live again?”

The speaker closes by asking whether a dead corpse can rise up and live again.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4351-4460 confidence: high

The love of Semiramis for Ara is described as a favorite theme of ancient Armenian song and epic, with variants still related in Armenia and associated place names and superstitions.

Semiramis loves Ara, receives his corpse after ordering him captured alive, and uses magic by placing his body on a high place for gods to restore it to life.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4351-4460 confidence: medium

Instead of living Ara, Semiramis receives his corpse; as a practitioner of magic, she lays the body on a high place for gods to descend and restore it to life by licking the wounds.

The body is placed where gods might restore it by licking wounds; the passage links the idea to wounded unconscious men revived by dogs and other animals licking them.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4462-4566 confidence: high

After Prince Mushegh Mamikonian dies, relatives place his body on a high tower, believing spirits will descend and restore him to life.

Mushegh's relatives place his body on a high tower because they believe spirits will descend and restore him to life.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4462-4566 confidence: high

Plato's Er is described as Armenian or son of Armenios, slain in battle; after ten days his body is undecayed, and on the twelfth day, lying on a funeral pile, he returns to life and tells what he saw in the other world.

Er is slain, remains undecayed, returns to life on the twelfth day, and tells what he saw in the other world.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4462-4566 confidence: high

Plato's Er is described as Armenian or son of Armenios, slain in battle; after ten days his body is undecayed, and on the twelfth day, lying on a funeral pile, he returns to life and tells what he saw in the other world.

Er's body is found unaffected by decay after the other bodies are corrupt, and he later returns to life.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 5786-5878 confidence: medium

Grigor told the pigeons, “If that be so, off with you!” and the roasted birds “took to themselves wings and flew away”; the investigators reported the miracle to the Catholicos.

The legend says roast pigeons or roasted birds took wings and flew away after Grigor addressed them, and the investigators reported this as a miracle.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 6277-6388 confidence: high

The Spring poem thanks heaven for a blessing to earth; winter is likened to prison, spring to a sun rising at night, and a dew-bringing cloud with a bow causes rivers to flow.

The Spring poem moves from dark, ice-bound winter to renewed earth, living plants and animals, and the Nightingale proclaiming the glad things of the great resurrection.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 6639-6755 confidence: high

In the resurrection passage, “Opened are the tombs”; the dead rise from dust, shine brightly, and the renewed earth greets the Lord.

The tombs open, the dead rise from dust, the earth is renewed, and the heavens are made brighter.
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Armenian Legends and Poems FOLK SONGS / THE TEARS OF ARAXES / CHRIST AND ABGARUS / MOSES OF KHORENE; lines 2564-2659 confidence: high

Abgar’s letter says Jesus heals “without drugs and without roots,” gives sight to the blind, makes the lame walk, cleanses lepers, cures long diseases, and “raisest even the dead.”

Abgar’s letter lists Jesus’ healings of blind, lame, leprous, and long-diseased persons and says He raises the dead.
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Armenian Legends and Poems SPRING / CRADLE SONG / ARA AND SEMIRAMIS / MOSES OF KHORENE; lines 996-1051 confidence: high

Ara’s army is defeated; Ara is slain by Semiramis’s warriors; Semiramis has the battlefield searched for his body and orders it placed in an upper chamber of her castle.

After Ara’s death, Semiramis claims the gods will lick his wounds and bring him back to life, while she also seeks revival by witchcraft and charms.
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Armenian Legends and Poems THE CHRIST-CHILD / HAPPINESS / CONCERNING DEATH / LOVE ONE ANOTHER; lines 3969-4050 confidence: high

The poem evokes Passion details: gall, wounded breast, blows, mockery, nailing to cursed wood, then a glorious rising again, Hosanna, crosses, and death overcome.

“Pasqua Armena” describes Passion suffering, nailing to wood, a glorious rising again, death conquered, and Easter approaching.
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Armenian Legends and Poems THE CHRIST-CHILD / HAPPINESS / CONCERNING DEATH / LOVE ONE ANOTHER; lines 3969-4050 confidence: high

Armenia’s breast is torn by “new Pharisees”; poison is prepared; a horde renews “the torture infame / del Golgota,” and “la tua Pasqua è vicina.”

Armenia is personified as wounded, scourged, tortured in a renewed Golgotha, and near Easter.
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native american southeast

Myths of the Cherokee IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION; lines 12524-12614 confidence: high

Shamans explain that every animal has an allotted life term; if killed before its time, the body is resurrected from blood drops and continues until final dissolution, after which the spirit goes to the Darkening land; some priests hold there are seven reanimations.

Animals killed before their allotted life term are said to die only temporarily and to be resurrected from blood drops.
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Myths of the Cherokee IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION; lines 12524-12614 confidence: medium

Shamans explain that every animal has an allotted life term; if killed before its time, the body is resurrected from blood drops and continues until final dissolution, after which the spirit goes to the Darkening land; some priests hold there are seven reanimations.

Some priests hold that animals undergo seven successive reanimations before the final dissolution.
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Myths of the Cherokee IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION; lines 12616-12703 confidence: medium

The Little Deer is rarely seen as a pure white small antlered being with a herd; he is immortal and revives if shot; his antlers are powerful but dangerous talismans, compared to the Ulûñsû'ti stone.

The Little Deer is said to come to life again after being shot and is explicitly called immortal.
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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

Buttrick's Cherokee version says that soon after creation a family member, or in another tradition a young woman, is bitten by a serpent and dies; failure to restore life dooms the race to death and misery, while retrieving the woman's spirit could have prevented general mortality.

The people attempt to restore the dead woman's body by bringing back her spirit, but the spirit escapes from the box before reaching the body.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23437-23539 confidence: high

A giant or monster may have its heart or life in an unusual place or removable from the body, so ordinary killing is ineffective; the idea is described as common in Indian, European, and Asiatic folklore.

The passage describes monsters or heroes whose life is displaced or whose vulnerability is limited, with Coyote repeatedly resurrecting while his vital endpoints survive.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23636-23736 confidence: medium

A Nisqualli story tells of brothers captured by a strong dwarf, taken by canoe to a village of small people, witnessing an attack by large quill-throwing birds, freeing themselves, and reviving the fallen villagers by pulling out quills.

After birds' quills make the small warriors fall insensible, the brothers remove the quills and the people return to consciousness.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23738-23839 confidence: high

In a Pawnee “Bear Man” myth, a bear-protected boy with bear traits is killed and dismembered; two bears restore him to life, care for him, and teach secret knowledge.

In the Pawnee parallel, two bears gather and arrange a boy’s dismembered body, restore him to life, then teach him secret knowledge.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23841-23927 confidence: high

The reincarnation of a slain animal from spilled blood or bones is described as a regular part of Cherokee hunting belief and as occurring in the folklore of many tribes.

The passage directly states reincarnation from blood or bones as Cherokee hunting belief and supplies an Omaha example of revival from bones placed under water.
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Myths of the Cherokee SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS / GLOSSARY OF CHEROKEE WORDS; lines 28801-28931 confidence: medium

Tsule'hisanûñ'hi is translated "Resurrected One," from "I was resurrected" / "I was down and have risen," and is the Cherokee title of the Cherokee Phoenix, devised to suggest the phoenix of classic fable.

Tsule'hisanûñ'hi is translated "Resurrected One" and explained literally as being down and having risen.
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Myths of the Cherokee SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION; lines 12141-12204 confidence: high

The men carry the box eastward; the girl inside comes to life and asks to be released, fed, given drink, and given air.

The girl has come back alive in the box, but the carriers open it and she is lost; the narration says keeping it closed would have allowed people to bring friends back from the Ghost country.
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Myths of the Cherokee SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION; lines 12141-12204 confidence: medium

Before Hummingbird returns, the old woman has fainted and is thought dead; he blows tobacco smoke into her nostrils, and she opens her eyes and is alive again.

The old woman is thought dead after fainting; Hummingbird blows tobacco smoke into her nostrils, and she opens her eyes and lives again.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 15687-15800 confidence: medium

Messengers from other towns see the clan growing animal hair; the Ani'-Tsâ'gûhi refuse to return, declare they will be yânû or bears, promise their flesh to hungry callers, say they will live always, and teach songs.

The future bears tell humans not to fear killing them because they will live always.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 15802-15890 confidence: high

Hunters and dogs find the cave; the hunters kill the bear with arrows, drag it outside, skin and quarter it, then find the lost hunter in the cave and bring him, the meat, and the skin home.

The bear is killed, skinned, and quartered; after leaves are placed over the cutting place, the hunter sees the bear rise, shake itself, and return to the woods.
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zulu

Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZIKGANEKWANE. / UBONGOPA-KAMAGADHLELA. / UBOXGOPA-KAMAGADHLELA. / UBONGOPA-KAMAGADHLELA.; lines 13125-13225 confidence: high

Ubongopa-kamagadhlela takes one assagai, throws it at the chief, all die, and after he strikes the chief the chief rises and all rise with him.

Groups die after Ubongopa-kamagadhlela's attack and rise after he strikes someone, while the antagonist chief is selectively left dead in the second episode.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words MONSTERS. / UNTOMBINDE. / Book ii. c. 12. / AMAVUKUTU.; lines 4413-4452 confidence: medium

Editorial introduction: the legend is said to correspond with Unthlatu’s birth and perhaps an older tradition; a Hottentot fable is cited in which a girl devoured by a lion grows again when her heart is placed in first milk inside a calabash.

The editorial comparison describes a devoured girl being restored when her heart is put in milk inside a calabash, where she grows again.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words PREFACE. / H. C. / VOL. I. / INTRODUCTION TO THE ZULU NURSERY TALES.; lines 655-741 confidence: high

“the ogress Uzwanide, or Long-toe, is evidently a mighty magician, and capable, like Heitsi Eibip, of the Hottentots, of rising from a succession of deaths”

Uzwanide is said to be capable of rising from a succession of deaths.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE HERITAGE IN POLYGAMIC HOUSEHOLDS. / UXTHLANGUNTHLANGU. / UNTHLANGUNTHLANGU.24 / UXTIILANGUNTHLANGU.; lines 15048-15155 confidence: high

At the old village the children find ten ox bones, assemble them, bring the oxen back to life, and mount them.

The children assemble ten ox bones and bring the oxen back to life before mounting them.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UBONCOPA-KAMAGADIILELA. / UBONGOPA-KAMAGADHLELA. / UBONGOPA-KAMAGADHLELA. / IZIKGANEKWANE.; lines 12806-12863 confidence: high

When the people are gone, the boy spreads the skin on the ground, places the head, ribs, side, shoulder, leg, intestines, liver, lungs, paunch, paunch contents, tail, and blood in their places, and wraps all in the skin.

A dismembered body is put back together with its blood, wrapped in its skin, and then breath returns.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UBONCOPA-KAMAGADIILELA. / UBONGOPA-KAMAGADHLELA. / UBONGOPA-KAMAGADHLELA. / IZIKGANEKWANE.; lines 12806-12863 confidence: medium

“Ubongopa-kamagadhlela, / Ubongopa-kamagadhlela, / Arise now; it is time to arise.”

The boy directly calls Ubongopa-kamagadhlela to arise, after which breath returns and he looks up.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UBONGOPA-KAMAGADHLELA. / IZIKGANEKWANE. / UBONGOPA-KAMAGADHLELA. / UBOXGOPA-KAMAGADHLELA.; lines 13006-13123 confidence: high

The boy takes the haft of the assagai and strikes the chief; the chief arises and all the people arise with him.

The boy revives the chief and people by striking the chief with the assagai haft, and later revives the people by striking them with an assagai; the footnote also groups this with other revival episodes.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UBONGOPA-KAMAGADHLELA. / UBONGOPA-KAMAGADHLELA. / IZIKGANEKWANE. / UBONGOPA-KAMAGADHLELA.; lines 12865-13004 confidence: low

The editorial note cites comparisons involving Thor's goats restored after slaughter, Odin's daily renewed boar, The Sharp Grey Sheep revived from skin and bones, Katie Woodencloak, Ananzi with reassembling baboon bits, and the dog in Toi's belly.

Footnote 73 compares the adjacent narrative point with other tales in which slaughtered, eaten, or disassembled animals become whole or alive again.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMDHLUBU NESELESELE. / UMDHLUBU NESELESELE. / UMDHLUBU NESELESELE. / UMDHLUBU NESELESELE.; lines 13686-13842 confidence: high

All the people go to the house and see the child. Her side rejoices; queens of the other side say they thought they had killed the child, that she has come to life again, and that their children’s supremacy is ending.

The child is repeatedly described as dead and then alive again, and the community celebrates that she has risen from death.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBI-YAPANSI. / APPENDIX. / UMKATSHANA. / UMKATSHANA.; lines 17412-17458 confidence: medium

He reaches people who dwell beneath, sees cattle, and arrives while they are milking; the passage states that cattle killed above become theirs and come to life again.

The passage states that cattle killed above become the property of those beneath and come to life again.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words USITUNGUSOBENHLE NAMAJUBATENTE. / IZINGANEKWANJE. / USITUNGUSOBENHLE NAMAJUBATENTE. / USITUNGUSOBENHLE NAMAJUBATENTE.; lines 4956-5066 confidence: medium

Usitungusobenthle arrives at the country of her people; no people are left, for they have been eaten by the Isikgukgumadevu. She sees what seems a new mountain near the former village site and finds it is the Isikgukgumadevu.

The passage says the Isikgukgumadevu has eaten the people; Usitungusobenthle cuts open its belly, and the heading states that animals and all things are renewed.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UZEMBENI;46 / IZIXGAXEKWAXE. / UZEMBENI. / UZEMBENI.; lines 3203-3252 confidence: high

As the tree creaks and starts to break, the dogs seize Long-toe; different dogs tear off her head, arm, limbs, and intestines.

Long-toe is torn apart by dogs, then Uzembeni comes to life again as her limbs come together.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UZEMBENI. / IZINGAXEKWANE. / UZEMBENI. / TORTION OF THE TALE.; lines 3318-3431 confidence: high

At a tree, the skin tells Usikulumi to climb and says it will preserve him and that the dogs will fight and kill Uzembeni. Uzembeni hews the tree; when it is about to fall, the dogs tear her to pieces. She revives, and the dogs tear her apart again and scatter the fragments.

Uzembeni comes to life after being torn apart, and again after being ground to powder, thrown into water, and rejoining piece to piece.
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guiana amerindian

Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana TT TT / WRESTLING SHIELD. / CHAPTER XVIII. / FOLK-LORE.; lines 14892-15004 confidence: high

Korobona returns to the pond, later bears a second child, hides him in the forest, but her brothers discover him, shoot arrows into him, and leave him for dead; Korobona nurses, revives, and rears him.

Korobona's second child is shot and revived, later dismembered and buried, then rises from the grave as the first Carib.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257 / BOTH) OMENS, CHABMS, TALISMANS 273; lines 8933-9010 confidence: medium

Boku-boku and a bat return, frighten people with their combined voices, steal fish, carry home the dead bat from the babracote, and revive him by smacking the wound before the fire has dried him beyond recovery.

A dead bat revives after its wound is struck because the fire has not dried it beyond recovery; a later bat cannot be revived after being dried too much.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 1688-1757 confidence: high

Pia slays Tiger, retrieves his mother's body parts from the carcass, and she becomes whole and alive; the passage then refers to the old toad guarding a fire-making secret and Makunaima eating live coals.

Pia slays Tiger, removes his mother's body parts from Tiger's carcass, and she becomes whole and alive.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians PREFACE / CONTENTS / Chapter I. No evidence of belief in a Supreme Being 117 / MYTHS AND FOLK-TALES; lines 152-403 confidence: medium

Titles include “The mutilated husband is made whole,” “How pain, misery, and death came into the world,” “How sickness and death came into the world,” and “the resurrected father.”

The list includes “The mutilated husband is made whole” and a title referring to “the resurrected father.”
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257 / BOTH) OMENS, CHABMS, TALISMANS 273 / OMENS, CHABMS, TALISMANS; lines 9444-9515 confidence: high

The brother-in-law sharpens a cutlass and follows in a corial. The husband returns with a large speared fish. When the husband puts his lance into the brother-in-law's boat, the brother-in-law strikes him with the cutlass; the husband dies after cutting the assailant twice.

The father is killed and buried, then after the leaf action is seen seated at the grave, speaks, drinks, summons his wife, and is nursed back to health.
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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 3412-3507 confidence: medium

Synopsis notes names and attributes of Bush Spirits, including zoomorphism, animal change, recognition by sound or smell, bringing the dead to life, invisibility, kindness or mischief, and causing accidents, crop damage, disputes, death, sickness, and transformations.

The chapter synopsis says Bush Spirits can bring the dead to life.
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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 3735-3810 confidence: high

“Bush Spirits are certainly very clever people; nothing comes amiss to them, and they can even bring the dead to life. They may render themselves invisible.”

Bush Spirits are said to be able to bring the dead to life.
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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: high

The wife lives nearby with a keeper; she and the keeper recognize the husband, chop him up with an ax, and the Spirit restores him; a second killing is also undone.

The husband is chopped up, killed again, and then burned with ashes scattered; each time the Spirit restores him, including gathering ashes in a palm leaf and making them living again.
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Legends and Myths of the Aboriginal Indians of British Guiana ABORIGINAL TRIBES OF GUIANA. S7 / LEGEND OF THE DROUGHT. / LEGEND OF THE GREAT WATERS. / LEGEND OF KOROBONA.; lines 2984-3286 confidence: medium

A passer-by hears the infant and tells the brothers; two brothers drag Korobona home, two pierce the child with an arrow and leave him, but her care revives him.

The brothers report the child dead after piercing him with an arrow, but Korobona's care revives him.
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Legends and Myths of the Aboriginal Indians of British Guiana ABORIGINAL TRIBES OF GUIANA. S7 / LEGEND OF THE DROUGHT. / LEGEND OF THE GREAT WATERS. / LEGEND OF KOROBONA.; lines 3288-3456 confidence: high

The blood-defiled spot remains fragrant; the serpent child is not touched by the usual change of death; the flowered heap begins to heave, and the mother hears that her son will avenge his murder.

The serpent child is not altered by death; the mound moves with life, and the child rises complete and armed to avenge his murder.
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The Central Caribs MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X / LANGUAGE / TEXTS; lines 4681-4889 confidence: high

“to wait for his son from heaven, whom he raised from the dead ... delivered us from the wrath to come.”

Thessalonians says God raised Jesus from the dead, and the creed says Jesus rose again from the dead on the third day and professes bodily resurrection.
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The Central Caribs MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X / LANGUAGE / TEXTS; lines 5145-5398 confidence: medium

The hymn acknowledges Father, Son, and Holy Ghost; calls Christ King of Glory and everlasting Son; states that he took the Virgin’s womb, overcame death, opened the Kingdom of Heaven, and sits at God’s right hand.

The passage says Christ overcame the sharpness of death and opened the Kingdom of Heaven to believers.
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persian

Persian Literature, Volume 1 DRB AND DR / SIKANDER / FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD; lines 14508-14616 confidence: medium

Medicated draughts are said to occur often in romances; Don Quixote's banter and Hind books on drugs for recovery of the dead are cited.

Medicated draughts are said to be common in romances, and related medical books are said to mention drugs for recovery of the dead.
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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: medium

The Smrgh turns to Rustem, removes arrows, draws blood from the wounds, the wounds close, and Rustem is restored to life and power.

Rustem's arrows are removed, blood is drawn from the wounds, the wounds close, and he is restored to life and power.
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Persian Literature, Volume 1 THE SEVEN LABORS OF RUSTEM / INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB; lines 6829-6960 confidence: medium

Rustem asks for a "sovereign balm" whose power "All wounds can heal, and fleeting life restore."

Rustem seeks a sovereign balm said to heal all wounds and restore fleeting life, but the King refuses and Sohrb dies.
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The Persian Literature, Volume 2, The Gulistan CHAPTER V / XVIII. / CHAPTER VI / CHAPTER VII; lines 3632-3650 confidence: high

A tradition of the prophet Mohammed says that on resurrection day a good slave will be taken to heaven and a wicked master sent to hell; the closing lines warn that at reckoning the slave may be free and the master in bondage.

The cited tradition explicitly names the day of resurrection and assigns the good slave to heaven and the wicked master to hell.
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The Persian Literature, Volume 2, The Gulistan CHAPTER V / XVIII. / CHAPTER VI / CHAPTER VII; lines 3632-3650 confidence: high

A tradition attributed to Mohammed says that on the day of resurrection the good slave will be taken to heaven and the wicked master sent to hell.

A tradition attributed to Mohammed explicitly speaks of the day of resurrection when good and wicked persons receive opposite outcomes.
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The Persian Literature, Volume 2, The Gulistan XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1345-1455 confidence: high

In the Cabah sanctuary, Abd-u'l-cadur the Gilani lays his face on the black stone and asks God for pardon or blindfolded resurrection if punishment is decreed.

Abd-u'l-cadur asks God for pardon and, if punishment is unavoidable, asks to be raised blindfolded at the day of resurrection so as not to be shamed.
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The Shahnama of Firdausi, Vol. I ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI / HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT; lines 7992-8111 confidence: medium

Water, fire, and vegetation lament before Urmuzd and ask that Faridun be revived; Urmuzd sends Suriish and another angel to wake Keresaspa, who rises at the fourth summons, kills Zahhak with a club, and brings an end to evil, sin, and misery.

Water, fire, and vegetation ask Urmuzd that Faridun be revived to slay Zahhak.
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The Shahnama of Firdausi, Vol. I ARGUMENT / TAHMURAS 127 / HE REIGNED SEVEN HUNDRED YEARS / ARGUMENT; lines 6072-6219 confidence: high

A cited revelation on resurrection and future existence describes Mashya and Mashyoi's food sequence from water to meat and a later reverse abstention culminating in water and then ten years without food before Soshyans.

The cited revelation explicitly concerns resurrection and future existence and describes a progressive reduction of food ending in water and then ten years without food before Soshyans comes.
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The Shahnama of Firdausi, Vol. I ARGUMENT / TAHMURAS 127 / HE REIGNED SEVEN HUNDRED YEARS / ARGUMENT; lines 6072-6219 confidence: high

A cited revelation on resurrection and future existence describes Mashya and Mashyoi's food sequence from water to meat and a later reverse abstention culminating in water and then ten years without food before Soshyans.

Soshyans is identified as the third divine son of Zoroaster and as the Messiah of Zoroastrianism in connection with the resurrection passage.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 14887-15045 confidence: medium

“It is a festival, / The Resurrection or the Last Great Day.”

The narrator says the spectacle of flags, instruments, and celebration could be called a festival, the Resurrection, or the Last Great Day.
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The Shahnama of Firdausi, Vol. I GARSHASP 373 / GARSHASP 377 / GARSHASP 379 / GARSHASP; lines 17937-18038 confidence: low

The host departs amid "drums and clarions" and "mighty elephants and Indian gongs"; "'Twas Resurrection in Zabulistan."

The host's departure is described as so tumultuous that it is likened to Resurrection in Zabulistan, with the earth calling to the dead to arise.
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The Shahnama of Firdausi, Vol. I LAND AND PEOPLE / CHAPTER II / POET AND POEM / SATIRE ON SULTAN MAHMUD.; lines 2177-2371 confidence: high

The listed ancient rulers and heroes are described as dead for ages, but the speaker says his poetry has made their names live again, as Jesus raised the dead, and that he bound himself to keep the king's name in memory.

The speaker says his poetry made the names of dead heroes and rulers live again and explicitly compares this to Jesus raising the dead.
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african bantu

The Ila-Speaking Peoples of Northern Rhodesia, Vol. I LUKALO, A LEPER WOMAN. / VOL- 1 R / LEECHCRAFT / BRACELETS AND CHARMS.; lines 10017-10133 confidence: high

Charms can secure placement on a high platform, burial sitting up, lifelike appearance after death through nakansakwe, or rising from the grave and a second spell of life through wakwadyamailakobili.

A medicine is said to enable a dead and buried man to rise from the grave, go to the doctor's village, and enjoy a second spell of life.
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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: medium

The woman is led to a white-sand kloof where she sees cattle that had died of disease alive and healthy; the big man says he has taken the cattle away and will not allow the Mashukulumbwe to have more.

Cattle that had died of disease are shown alive and healthy in the white-sand kloof.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II DERIVED ADJECTIVES : / CHAPTER XXVII / PROVERBS, RIDDLES, AND CONUNDRUMS / VOL. II; lines 13652-13723 confidence: high

The brothers carry the girl home dead; the fourth son goes into the forest, gets medicines, and restores her to life.

The sister is carried home dead, after which the fourth son gets medicines from the forest and restores her to life.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II DYNAMISM / VOL. II G / VOL. II H / THE DOCTRINE OF SOULS; lines 4101-4221 confidence: high

The wife's mother dies and the man declines to fetch her; later his dog and mother die, and the wife refuses to fetch them because he had not fetched her mother. The passage says this is why people die and do not come back.

The first household myth explains permanent death through refusals to go after or bring back dead relatives and a dead dog.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II DYNAMISM / VOL. II G / VOL. II H / THE DOCTRINE OF SOULS; lines 4224-4310 confidence: high

Rare medicine called musamo wa Iwende lets a dead man return in the flesh: he is placed on a veld platform, gets up after three days, travels east, is fed at kraals, reaches Chundu, marries, and dies if seen by someone from his former home.

The passage describes rare medicine by which a dead person gets up after three days and continues bodily travel, and another case of drug-enabled revival after being killed.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THE DOCTRINE OF SOULS / THE GRAVE OF SEZONGO II. AT NANZELA. / VOL. II L / MUPUMANI THE PROPHET.; lines 6034-6142 confidence: medium

Namulenga begins to mould a new body for Mupumani; another figure stops him because people would die of amazement if Mupumani returned with it.

A new body is begun for Mupumani, but a second figure prevents his return with it; Mupumani later returns to his house without knowing how.
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The Life of a South African Tribe, Vol. II (The Psychic Life) C. SYNTAX AND THE POWER OF CO-ORDINATION / D. ADVERBS AND THE POWER OF DESCRIPTION / F. THE LITERARY SENSE OF THE THONGA / A. PROVERBIAL SAYINGS AND ENIGMAS; lines 8712-8860 confidence: medium

At the village, people flee; the sick child is swollen because the sala has resumed shape and the boa has revived inside him; Chicken's Wing administers drugs and a vapour bath.

The boa that was killed, cooked, and eaten is said to have resuscitated inside the boy and then crawls out of his mouth.
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The Life of a South African Tribe, Vol. II (The Psychic Life) CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN / A. MEDICAL ART; lines 16571-16637 confidence: low

A cited story has a young girl resuscitate a buffalo by cupping; the procedure boils water with roots, washes and incises the temporal region, applies an open-ended horn for suction, exposes the wound to vapor, and smears it with ointment kept in a calabash.

The passage cites a story in which a young girl resuscitates a buffalo by performing cupping.
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The Life of a South African Tribe, Vol. II (The Psychic Life) D. ADVERBS AND THE POWER OF DESCRIPTION / F. THE LITERARY SENSE OF THE THONGA / A. PROVERBIAL SAYINGS AND ENIGMAS / ZILI.; lines 9309-9425 confidence: high

The bird's song addresses Zili by name: "You are a witch" and asks, "What's that kind of meat?" Zili kills it, but it rises and follows him.

The bird rises again after being killed, gathers its scattered limbs and comes back to life, then continues its accusing song and guidance.
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The Life of a South African Tribe, Vol. II (The Psychic Life) SIXTH PART / THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE.; lines 13333-13426 confidence: high

The passage reports a skeptical response to the resurrection story: goat, ox, and man die and rot.

The passage reports that Thonga hearers answer the story of resurrection by saying goat, ox, and man die and rot.
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celtic welsh

The Mabinogion Branwen the daughter of Llyr; cauldron origin and battlefield use confidence: high

Bendigeid Vran says the cauldron restores a slain man by the next day, but the revived man cannot speak.

The cauldron restores slain bodies to fighting life by the next day.
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The Mabinogion Branwen the daughter of Llyr; cauldron origin and battlefield use confidence: medium

The Irish kindle fire under the cauldron of renovation, fill it with dead bodies, and the bodies rise next day as fighting men unable to speak.

The cauldron functions as a vessel into which dead bodies are placed for restoration.
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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 3759-3843 confidence: medium

Geraint returns to Enid, falls lifeless from his horse, and Enid utters a piercing, loud cry over him.

Geraint falls lifeless, is carried on a bier, and later revives from a swoon at Enid's cry; witnesses fear that a dead man has risen.
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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 3759-3843 confidence: medium

After returning to Enid, Geraint falls lifeless from his horse, and Enid utters a piercing, loud cry over him.

Geraint falls lifeless, is carried on a bier, and revives from a swoon when Enid cries after being struck.
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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

At the Palace of the Sons of the King of the Tortures, corpses arrive on saddled horses; a woman anoints a corpse in warm water, places precious balsam on it, and the man rises alive; two others are treated the same way.

Corpses are anointed in warm water and balsam and rise alive; the same men are said to be slain by the Addanc once every day.
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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

At the Palace of the Sons of the King of the Tortures, women greet Peredur; corpses arrive on saddled horses, are anointed in warm water with balsam, and rise alive.

The men are slain once every day by the Addanc and restored when a woman anoints their corpses with warm water and balsam.
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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 6579-6664 confidence: high

Bendigeid Vran gives Matholwch a cauldron: “if one of thy men be slain to-day, and be cast therein, to-morrow he will be as well as ever he was at the best, except that he will not regain his speech.”

Bendigeid Vran gives a cauldron whose stated property is to restore a slain man placed in it, though without speech.
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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 6579-6664 confidence: high

At the feast, Bendigeid Vran notices Matholwch is less cheerful and offers to increase the atonement with a cauldron that restores a slain man by the next day, except that he does not regain speech; Matholwch thanks him and is joyful.

Bendigeid Vran gives Matholwch a cauldron whose stated property is to restore a slain man cast into it by the next day.
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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 6843-6935 confidence: high

"they cast the dead bodies into the cauldron ... they came forth fighting-men ... except that they were not able to speak."

Dead bodies cast into the cauldron of renovation emerge the next day as fighting-men, though speechless.
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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 5642-5723 confidence: medium

A youth from a large speckled yellow tent topped by a golden eagle carries a lance with a banner; he reports that most Ravens are killed and the rest badly wounded; Owain tells him to raise the banner at the thickest fighting.

After reports that the chief part of the Ravens have been killed and the rest are unable to raise their wings, the lifting of the banner is followed by the Ravens rising, shaking off weariness, and recovering energy and courage.
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finnic

Finno-Ugric, Siberian Mythology DESTRUCTION OF THE WORLD 363 / DESTRUCTION OF THE WORLD 365 / DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD; lines 16390-16461 confidence: high

Maidere's blood reddens and ignites the world; Ulgen commands the dead to arise; Erlik and wicked people are destroyed.

Ulgen claps his hands, calls the dead to arise, and the dead arise from hiding places, the earth, the sea, and the fire.
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Finno-Ugric, Siberian Mythology DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD / CHAPTER VII / THE CREATION OF MAN; lines 16464-16539 confidence: medium

The Bundahish resurrection example says bones are demanded from earth, blood from water, hair from plants, and life from fire, because these were ordered at creation to return to their sources after death.

The Bundahish example says bones, blood, hair, and life are demanded back from earth, water, plants, and fire at resurrection.
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Finno-Ugric, Siberian Mythology FINNO-UGRIC / MYTHOLOGY / CHAPTER I / THE BELIEF IN SOULS; lines 534-604 confidence: medium

Lapp belief is summarized as life continuing after death while the skeleton remains; the gods let new flesh grow on carefully preserved bones of the sacrificial victim.

The passage says the gods let new flesh grow on the carefully preserved bones of the sacrificial victim.
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Finno-Ugric, Siberian Mythology HEROES / PLATE XVI / IF THE / HEROES; lines 6552-6651 confidence: medium

An Ostiak folk-poem tells of a Vasyugan hero burying a dead enemy-hero, erecting his sword on the grave, and saying future sons and daughters will call him to life as an offering-spirit accepting offerings.

The folk-poem says the dead enemy-hero will be called to life by future generations and become an offering-spirit accepting offerings.
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Finno-Ugric, Siberian Mythology OF THE / THE REALM OF THE DEAD 489 / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21502-21585 confidence: high

Kubaiko leaves the Princes of death, returns to her brother’s body with the head, and revives him with water of life procured from God.

Kubaiko awakens her dead brother to life again with water of life procured from God.
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Finno-Ugric, Siberian Mythology PLATE LV / DREAMS, SICKNESS AND DEATH 477 / DREAMS, SICKNESS AND DEATH 479 / DREAMS, SICKNESS AND DEATH 481; lines 21006-21051 confidence: high

In a Yenisei Ostiak tale, the first man's relatives think he is asleep; Es sends a dog to instruct them to bind the body with grass and hang it in a tree for revival within seven days, but the dog deceives them into ground burial, after which humans begin to die.

In the first-death tale, the body would have come to life in seven days if hung in a tree, but the dog deceives the people into earth burial and humans thereafter begin to die.
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Finno-Ugric, Siberian Mythology PLATE LVI / CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21146-21223 confidence: medium

A soul may go under on its last journey; a better shaman can find where it succumbed, wake it to life again, and escort it to the village of deceased relations.

The shaman escorts the soul, locates it if it succumbs, wakes it to life again, describes the route, and performs appeasement rites.
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Finno-Ugric, Siberian Mythology PLATE XXXVIII / THE SHAMAN / THE SHAMAN / THE SHAMAN; lines 13372-13470 confidence: high

Norwegian merchants are present when the hostess becomes ill and dies; a shaman spreads a cloth, places himself under it, and begins to shamanise.

The hostess is described as dying and later rising whole after the second shaman succeeds.
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The Pre- and Proto-historic Finns, Volume 1 NOTICES OF CLASSICAL AUTHORS 141 / NOTICES OF CLASSICAL AUTHORS 143 / NOTICES OF CLASSICAL AUTHORS 145 / BELIEFS, WIZARDS.; lines 6317-6426 confidence: medium

Reported beliefs include Samoyede restrictions involving bear flesh and fish with bear meat; Ostiak attribution of certain accidents to perjury; and Votiak beliefs about the bear's human origin, dog revival, and the Milky Way guiding wild geese.

A dog killed with a stick is said to come to life again if the weapon is not left upon its body.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / EXORCISMS / TO MAKE FAST; lines 4176-4307 confidence: medium

The toothache passage describes a stinking dog or hound biting bone and tearing the jaw, putting peas and beans into an old man's jaw and teeth, after which the old man droops and dies from the unusual disease and dog-like gnawing.

The old man is said to die from the disease, after which Tuoni's girl speaks words asking that the old man arise from sleep and stand upright.
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greek roman

Myths and Legends of Ancient Greece and Rome FAUNUS. / THE SATYRS. / PRIAPUS. / ASCLEPIAS (AESCULAPIUS).; lines 5661-5710 confidence: high

“he not only succeeded in warding off death, but also restored the dead to life.”

Asclepias perfects healing to the point of warding off death and restoring the dead to life.
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Myths and Legends of Ancient Greece and Rome FAUNUS. / THE SATYRS. / PRIAPUS. / ASCLEPIAS (AESCULAPIUS).; lines 5661-5710 confidence: high

Asclepias discovers cures, perfects healing so that he wards off death and restores the dead to life, and is popularly believed to be aided by Medusa's blood given by Pallas-Athene.

The passage says Asclepias warded off death and restored the dead to life.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1776-1867 confidence: high

The passage says a later meaning understood grain lying dead in dark earth and rising again as a symbol of the soul living after death in a better form.

The passage says grain lying as if dead in the dark earth and rising in a new form was taken to symbolize the soul living again after death.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1776-1867 confidence: medium

The passage says a later meaning involved immortality of the soul, symbolized by grain dead in the dark earth and rising again in a newer form.

The passage explains grain lying dead in the dark earth and rising again as a symbol for the soul living again in a purer form.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8170-8264 confidence: medium

Heracles wanders seeking purification for Iphitus's murder; during these wanderings he reaches Admetus's palace and restores Alcestes after a struggle with Death.

Heracles restores Alcestes to Admetus after a struggle with Death.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8170-8264 confidence: medium

Heracles wanders seeking purification for Iphitus's murder and reaches Admetus's palace, where he restores Alcestis after a struggle with Death.

Heracles restores Alcestis to Admetus after a struggle with Death.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 confidence: high

Coronis leaves Asclepius, who becomes god of medicine and can cure sickness and restore the dead; Aides complains to Zeus; Zeus kills Asclepius with a thunderbolt to prevent humans from defying the gods.

Asclepius restores the dead to life; Aides complains; Zeus kills Asclepius to prevent humans from defying the gods.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 confidence: high

Heracles arrives after Alcestis' burial, learns what happened, descends into the tomb, holds Death, and obtains a promise that Alcestis will be restored to her family.

Heracles descends into Alcestis' tomb, restrains Death, and secures the promise that she will be restored to her family.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 confidence: high

Asclepius, Coronis' son and later god of medicine, can cure sickness and restore the dead; Aides complains to Zeus that fewer shades arrive, and Zeus kills Asclepius with a thunderbolt.

Asclepius' ability to restore the dead reduces the shades going to Aides, and Zeus kills him to prevent humans from defying the gods.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 confidence: high

Heracles arrives at Admetus' palace, learns of Alcestis' death, descends into the tomb, and holds Death until he promises to restore Alcestis to her family.

Heracles descends into the tomb, restrains Death, and secures Alcestis' restoration to her family.
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mangaian

Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 12164-12262 confidence: high

The Miru story is described as an old belief about natural death: fairy women fetch Ngaru like a corpse, wrapped in tapa and carried to Miru’s deep cavernous domain.

The commentary describes Ngaru being fetched as a corpse to Miru’s cavernous domain and pulled up from the repository of the dead on his return to life.
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Myths and Songs from the South Pacific CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA. / AITUTAKIAN HELL.; lines 8109-8186 confidence: high

Tekauae shows no pain and does not enter the fatal waters; Miru tells him to return to the upper world and warns him not to reveal her form or practices.

Miru commands Tekauae to return to the upper world, and he comes back to life.
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Myths and Songs from the South Pacific DEATH-TALKS AND DIRGES. / GHOST-KILLING (TA I TE MAURI). / DEATH-TALKS. / EVA, OR DIRGE-PROPER.; lines 14273-14349 confidence: medium

Ve'eteni was fabled to have been sent back to life for one day to teach mankind mourning and institute solemn eva in memory of the dead.

Ve'eteni is fabled as sent back to life for one day in order to instruct mankind in mourning and institute eva for the dead.
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Myths and Songs from the South Pacific EVA, OR DIRGE-PROPER. / EVA-TOKI, OR AXE-DIRGE. / EVA TA, OR CRASHING-DIRGE, / BY HIS FATHER KORONEU, CIRCA 1820.; lines 14966-15119 confidence: medium

The chorus says dung is fit food for such gods, the parents are in deep mourning like that first used by Tiki, they mourn the beloved first-born, wish the gods could wake the dead, and describe the mother weeping and the spirit wandering at One-makenukenu.

The mourners wish that the gods could cause the dead to awake and ask that Vatea be compelled to give up the dead.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE.; lines 3558-3678 confidence: high

Maui proposes flying up to daylight through the bird's escape hole, demonstrates flight, persuades Tangaroa to wear his rainbow girdle, and pulls the girdle so Tangaroa falls and dies.

After Tangaroa is killed and decomposes, Maui gathers his bones into a cocoa-nut shell, shakes it, and finds Tangaroa alive again.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE.; lines 3680-3724 confidence: high

Manuahifare and Tongoifare find Tangaroa weakened and marked; Tangaroa says Maui killed him, collected and rattled his bones in an empty coconut shell, and made him live again scarred and enfeebled.

Tangaroa reports that Maui killed him and later made him live again, though scarred and weakened.
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Myths and Songs from the South Pacific TREE MYTHS. / THE MYTH OF THE COCOA-NUT TREE. / TAHITIAN MYTH OF THE COCOA-NUT TREE. / THE IRON-WOOD TREE.; lines 4126-4206 confidence: high

The woodmen cut the four roots while Oarangi watches; roots seem restored when cutters rotate, so Oarangi tells each to remain at one root until severed; the tree falls at dawn and is lopped by daylight.

Cut roots restore themselves when abandoned, and after the tree is felled and lopped it later stands again with no axe marks or chips.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7701-7799 confidence: low

Rongo tempts the ghosts with ripe banana and swallows them whole; they escape Miru's fire, are eventually released alive from Rongo's intestines, and rise to the upper sky.

In one myth, Rongo swallows battle-slain ghosts whole, but they are later disengaged alive from his intestines and rise to the upper sky.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7999-8098 confidence: medium

At Uea, a soul-doctor gathers assistants, goes to the family burial place, uses nasal flutes and women’s whistling to entice the spirit back, escorts it toward the sick person’s house with open-palmed coaxing, then announces that the spirit has been brought back.

At Uea, a soul-doctor and assistants perform music, whistling, procession, and coaxing gestures to restore a soul to a sick person’s body.
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Myths and Songs from the South Pacific UTI'S TORCH; OR, WILL-A-WISP. / MOSQUITOES. / HUMAN ARTS AND INVENTIONS. / PERILS OF BEAUTY.; lines 6535-6571 confidence: high

Ngata seeks revenge, ignores Moto's pleas, stones her to death as he believes, and leaves with Ngaroariki before hearing Moto again beating cloth.

Moto appears unharmed after being stoned, and after a second stoning she is said to revive and return to her work.
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melanesian

The Melanesians of British New Guinea DIVINATION. / CHAPTER XVI / OMENS. / ESCHATOLOGY.; lines 11158-11269 confidence: medium

A dead man's sua returned to his wife in early decay and told her to boil water and wash him; because she was too afraid, he declared that other sua could no longer return bodily and would henceforth return only in unsubstantial form.

A returning dead man's sua says that if his wife had washed him as directed, other sua could have returned in bodily form, but because she refused this is now impossible.
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The Melanesians of British New Guinea ITA FEAST. / CHAPTER XV / MAGIC AND SORCERY. / SORCERY.; lines 10129-10237 confidence: high

Ahuia describes vada sorcerers as human men who follow a victim to a garden or bush, spear and club him, cut him to pieces, loop a rope around his hand or knee, steep the other end in gorto medicine, and restore him to life by the medicine's virtue passing along the rope.

The vada sorcerers kill and cut up a victim, then use medicine transmitted along a rope to restore the dead man to life, although he returns dazed and is told he will die shortly.
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The Melanesians of British New Guinea LOVE CHARMS. / WEATHER CHARMS. / DIVINATION. / CHAPTER XVI; lines 10944-11087 confidence: medium

The name is also applied to predatory bushmen and to non-human beings who kill with an egg-shaped stone club, make medicine of the body, revive the victim, and leave the victim to die after returning weak to the village.

Vadavada or vata are said to kill victims and bring them to life again, after which the victim becomes sick and dies within days.
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The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 24119-24259 confidence: high

Dabedabe collects the bones, crosses mountains, and washes himself and bones in rivers; wherever he washes bones, pigs are formed and go into the bush.

Dabedabe washes pig bones in rivers or bathes them, and the bones become living pigs.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7161-7242 confidence: high

Qat waits five days, takes bow, arrows, and shell hatchet, finds the tree, draws out Qasavara by dropping a make fruit, kills him, finds the brothers’ bones, and revives them by blowing through a reed into their mouths.

Qat finds the brothers’ bones in the food-chest and revives them by blowing through a reed into their mouths and commanding them to laugh if they are his brothers.
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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 10921-11023 confidence: medium

A Gaeta man appeared to die, revived, and said he had gone with ghosts toward the canoe at night, but a tall black tindalo forbade him to come aboard and sent him back to the world.

A man who appeared to die traveled with ghosts toward the canoe, was forbidden to board by a tindalo, was sent back, and revived to tell the story.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11842-11920 confidence: medium

The soul goes through its gardens and paths, then to vat dodoma, the stone of thought; if it remembers child, wife, or possessions, it runs back and comes to life again.

At the stone of thought, remembering family or property causes the soul to return and live again; failing the ravine leap also brings return to life.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 15738-15818 confidence: high

People make a great rain; a flood carries the Eel to the beach, where he is cut into short pieces. The boy weeps, his tears fall on the Eel, and the Eel turns into a man and instructs the family to move to another island.

The Eel is cut into short pieces; the boy's tears fall on him, and he turns into a man again and stands up.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 15820-15902 confidence: high

Roprialal and Molgon find Molwor dead in the canoe from the sun's rays; Molgon's tears drop on Molwor's breast, and Molwor comes to life again.

Molwor is explicitly found dead in the canoe, and Molgon's tears fall on his breast before he comes to life again.
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The Melanesians: Studies in Their Anthropology and Folk-Lore MISCELLANEOUS. / CHAPTER XIX. / STORIES. / I. ANIMAL STORIES.; lines 15577-15635 confidence: medium

Tagarombiti says the fish are his, kills Merambuto, burns the house, recovers the fish from the oven, puts them in a little pool of salt water, and the fish revive as one-sided half-fish, soles.

Fish taken from an oven are placed in salt water and revive with one side gone, explaining soles as Tagaro's half-fish.
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native american great lakes

Chippewa Music II SONGS CONCERNING A BOY S FAST / DENS MOKE 1 / GAME SONGS / E'NIWUB'E; lines 15107-15208 confidence: high

The man had lost everything, including family and strength, and “at length life itself departed.”

The passage says life departed from the man, then describes him hearing the approaching stranger while dead and returning to consciousness.
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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 5174-5324 confidence: medium

A man is found parched, stiff, unable to speak after falling from a tree and being injured; water restores his speech. The narration says he had really been dead and later told of a dream-visit to the place where the dead go.

The opening fragment says the man had really been dead, recovered, and later told of a dream in which he went to the place where the dead go.
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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 5595-5779 confidence: high

Wisa'ka conceals the end claw; after the Beaver's wife throws the bones into water, the little beaver returns crying for its end claw, Wisa'ka returns it, and the passage states that this caused beavers to have one claw of peculiar form.

A child who has been eaten returns after the bones are thrown into water; Wisa'ka's child also returns only after the Beaver repeats the handling of the bones.
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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 5781-5941 confidence: high

Beaver has the food served to Wlsa'ka, tells him not to feel badly, says this follows the way he was created, says the son will be seen again, and instructs him to keep the bones together in a bowl.

A child is eaten, the bones are put into water, and a little beaver returns from the river; the missing claw is then also put into the water.
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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 8836-8997 confidence: high

Muskrat floats to Wlsa‘ka dead and is revived after he pities and caresses it. Pigeon falls down with wings apart, is drawn in with a branch, caressed, and also returns to life.

Muskrat and Pigeon die from exhaustion or their tasks and return to life after Wlsa‘ka fondly caresses them.
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Fox Texts CONSONANTS. / VOWELS. / DIPHTHONGS. / AND FOR THAT REASON DROWNS HER DAUGHTER.1; lines 2870-3008 confidence: high

When Grizzly says the final words, the explosive sounds, Grizzly topples backward, is shot dead, and is beaten in the contest.

Grizzly is shot dead, then after Skunk treats him with fetched water he begins to breathe and is said to have come back to life.
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Fox Texts DIPHTHONGS. / AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1; lines 3868-4020 confidence: high

A bear approaches; the dog-form brother whimpers but is unseen; the bear circles the grave four times, stamps at the morning side by the head, and says an exclamation.

The bear’s grave rite brings the dead youth’s body up from the grave and back to life before the youth is killed again.
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Fox Texts DIPHTHONGS. / AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1; lines 4022-4153 confidence: medium

The group asks the old man to bring the younger brother back to life; the old man says more than two days have passed and restoration is impossible, though he could have done it if the death were only from the previous night.

A dead younger brother is to be brought back to life, but the old man says restoration is impossible after more than two days and would only have been possible if the death were recent.
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Social Life and Ceremonial Bundles of the Menomini Indians MENSTRUAL CUSTOMS. / GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS.; lines 3827-3932 confidence: medium

A footnote says that before Naxpatao's death, men and animals came to life on the fourth day, and that Ma'nabus's refusal to receive his slain brother caused death to be unending.

The footnote states that before Naxpatao's death, men and animals came to life on the fourth day, and that Ma'nabus's refusal caused death to be unending.
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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 2532-2627 confidence: medium

When Ndembo novices return, a shaman gathers their bones and restores them to life; they return to villages behaving like unknown children, not recognizing relatives or understanding their own language.

In the Ndembo example, the shaman gathers the novices’ bones and restores them to life after a period in which their bodies are supposed to disintegrate.
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navajo

Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 7212-7296 confidence: medium

The old man asks four times to smoke. Nati'nesthani says he is poor and from the Ninokádine`, then fills a clay pipe from his sun-and-moon pouch with a tobacco mixture, lights it with the sun, draws four times, and gives it to the old man, who perspires and swoons.

The old man falls into a swoon, is thought dead or dying, is offered restoration, and shows signs of life after fumigation.
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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 7902-7994 confidence: high

Nati'nesthani says Deer Raiser cannot be as great as claimed because four times he has killed him with smoke and four times he has brought him to life again.

Nati'nesthani states that he has killed Deer Raiser with smoke four times and brought him to life again four times.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9668-9765 confidence: high

Variants count twelve brothers and one sister; this version has Estsánatlehi create another brother after Léyaneyani leaves. The Twelve People are divinities who died, came to life again, are immortal, and possess superhuman powers.

The Twelve People are said to have once died, come to life again, and now be immortal with superhuman powers.
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Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 3484-3570 confidence: high

Coyote does not die because his vital principle is in his nose-tip and tail-end; he comes to life again, returns to the bird camp, asks for Tsiké Nazi'li, and is ordered away.

Coyote is dashed to pieces but does not die because his vital principle is kept in unexpected body parts, after which he comes to life again.
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Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 3572-3659 confidence: high

The maiden says Coyote has not yet heard all the requirements: a suitor must be killed four times and come to life four times. Coyote asks four times whether she speaks truly and then offers himself.

Coyote is killed or apparently killed four times and returns after each killing, fulfilling the maiden’s stated condition.
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Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 3572-3659 confidence: medium

The maiden clubs Coyote and leaves him for dead, but does not smash the point of his nose or end of his tail; while she resumes basket-work, Coyote appears at the doorway and says he has won one game.

Coyote’s body is successively beaten, scattered, beaten finer, mixed with earth, ground to powder, scattered, and yet he returns.
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Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 3661-3755 confidence: high

The youngest brother spies on the couple; Coyote rejects the woman's hand four times, says he must kill a wife four times, and the myth summarizes four deaths and resurrections of the woman before the watcher reports the events as evil.

The passage explicitly states that the myth relates four deaths and resurrections of the woman before she returns for the fourth time.
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Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 4046-4086 confidence: medium

Ni'ltsi, the Wind, warns that two blood streams from the woman will revive her if they meet; the young man draws a stone-knife mark between them and the blood coagulates.

The Wind says the woman will revive if the two blood streams meet; the young man prevents this by marking the ground, after which the blood coagulates.
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Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 4046-4086 confidence: high

The hero's holy friends Níyol and Pésasike lead him to the four directions, restore the corpses of his brothers to life, and the group builds a new house rather than return to the accursed old home.

Níyol and Pésasike lead the hero to the corpses of his brothers and restore them to life.
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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 4624-4712 confidence: medium

The brothers cut off Yéitso’s head. His blood flows through the valley; Ni'ltsi warns it could revive him if it reaches certain dwellings, and Nayénezgani stops it by drawing lines with his peshál.

Ni'ltsi says Yéitso will come to life again if his blood reaches the dwellings of other beings, and Nayénezgani stops the blood.
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san

Specimens of Bushman Folklore A HARTEBEEST. / THE MANTIS IN E0RM OF A HARTEBEEST. 5 / FURTHER REMARKS. / TEANSLATION OF NOTES.; lines 2082-2225 confidence: high

When the Moon has newly returned alive and is seen, people look toward it, shut their eyes with their hands, and ask it to take their face and give its face, because it returns alive after death or absence and they wish to resemble it.

The prayer addresses the Moon as one that returns alive after death or absence and asks that the speaker may resemble it.
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Specimens of Bushman Folklore A HARTEBEEST. / THE MANTIS IN E0RM OF A HARTEBEEST. 5 / FURTHER REMARKS. / TEANSLATION OF NOTES.; lines 2227-2358 confidence: high

The Moon says humans should die and vanish because he had intended them to arise again like himself, but the hare said his mother had altogether died rather than slept.

The Moon intended humans to arise or return living after death like himself, but the hare contradicted him, leading to the curse that humans should die completely.
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Specimens of Bushman Folklore HOW TTO IS OBTAINED. / DEATH. / DEATH. / THE DOINGS OF IXUE ARE MANY.; lines 10133-10306 confidence: medium

Ixue flies to his mother's country, sees his father, is no longer a nu-erre but Ixue, dies, is seen dead by his father, and after the father goes away is not dead and rises up; father and child call to each other.

After seeing his father, Ixue dies and is seen dead; after the father goes away, he is described as not dead and rising up. A later sequence repeats his dying when he sees his father.
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Specimens of Bushman Folklore Specimens of Bushman Folklore / PREFACE.; lines 70-219 confidence: low

“The Resurrection of the Ostrich” and a parsing of part of it were not finally prepared for the printer when Dr. Bleek died, but the papers were considered too important to omit.

The passage names an included paper titled “The Resurrection of the Ostrich.”
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Specimens of Bushman Folklore THE BESURRECTION OF THE OSTRICH. / PAET OF THE PRECEDING TALE PARSED / BY DR. BLEEK. / TARS1NG. 147; lines 4052-4249 confidence: low

The supplied label identifies the range as part of 'THE BESURRECTION OF THE OSTRICH' and as part of the preceding tale parsed by Dr. Bleek.

The supplied passage label identifies the larger tale as 'The Resurrection of the Ostrich.'
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Specimens of Bushman Folklore THE HYENA'S EEVENGE. / THE HYENA'S REVENGE. / THE HYENA'S KEVENGE. / THE OSTEICH.; lines 3706-3781 confidence: low

“THE RESUREECTION OF THE OSTEICH.”

The heading in the selected lines names “The Resurrection of the Ostrich.”
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Specimens of Bushman Folklore THE HYENA'S REVENGE. / THE HYENA'S KEVENGE. / THE OSTEICH. / THE BESURRECTION OF THE OSTRICH.; lines 3783-3947 confidence: high

The Bushman kills an ostrich at its eggs, carries it to the house; his wife removes bloody short feathers and places them on bushes; they eat the meat.

A dead and eaten ostrich is re-formed from a small blood-marked feather that enters water and becomes living ostrich flesh.
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Specimens of Bushman Folklore THE MANTIS IN FORM OF A HARTEBEEST. / THE MANTIS ASSUMES THE FORM OF / A HARTEBEEST. / THE MANTIS IN E0RM OF A HARTEBEEST. 5; lines 1038-1169 confidence: medium

After the sisters drop the flesh, the Mantis's flesh, head, neck, spine, thighs, chest, ribs, and shoulder blades spring or run together and rejoin his body.

The Mantis's flesh, head, neck, spine, thighs, chest, and shoulder blades spring or run together and rejoin after being separated.
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Specimens of Bushman Folklore THE MANTIS IN FORM OF A HARTEBEEST. / THE MANTIS ASSUMES THE FORM OF / A HARTEBEEST. / THE MANTIS IN E0RM OF A HARTEBEEST. 5; lines 1633-1776 confidence: medium

\Jcuammah-a asks why grandfather keeps going among strangers; the Mantis says yearning led him among the baboons, while the narration states he did not tell \kuamman-a and the others that he put the child’s eye into the water.

The Mantis secretly puts the child’s eye into water; the child later appears from or near the water, comes out weak, and a footnote says the Mantis desired that the child should live and return living.
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Specimens of Bushman Folklore THE OSTEICH. / THE BESURRECTION OF THE OSTRICH. / PAET OF THE PRECEDING TALE PARSED / BY DR. BLEEK.; lines 3949-4050 confidence: low

The supplied locator labels the section as "THE OSTEICH" and "THE BESURRECTION OF THE OSTRICH."

The supplied passage locator labels the section as concerning the resurrection of the ostrich.
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ekoi

In the Shadow of the Bush DIVINATION 183 / DIVINATION 185 / DIVINATION 187 / DIVINATION 189; lines 10174-10200 confidence: high

Porcupine says he will show the girl "a magic medicine" that will bring her parents to life again.

The passage states that the medicine will bring the parents to life again, and that after it is rubbed on them they stand up alive.
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In the Shadow of the Bush FUNERAL CEREMONIES 223 / FUNERAL CEREMONIES 225 / FUNERAL CEREMONIES 227 / FUNERAL CEREMONIES 229; lines 12106-12142 confidence: high

In the beginning, dead men were carried in a sort of dream to Obassi Osaw's dwelling; he could wake, revive, and return them to earth, though they could not tell what happened.

Dead men are carried in a dream to Obassi Osaw, who may wake them, make them alive again, and send them back to earth.
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In the Shadow of the Bush FUNERAL CEREMONIES 223 / FUNERAL CEREMONIES 225 / FUNERAL CEREMONIES 227 / FUNERAL CEREMONIES 229; lines 12106-12142 confidence: high

Obassi Osaw decides to lessen men's fear of death, calls Frog and Duck in his sky house, and gives Frog a death-is-final message and Duck a may-live-again message.

Obassi Osaw sends Frog with the message that death is final and Duck with the message that a dead man may come to life again.
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In the Shadow of the Bush INDEX / I T 2 / INDEX / INDEX; lines 34354-34495 confidence: medium

Entries include invocation of the dead, Ekoi lakes of the dead, names called in Juju, Ekoi ideas on death, and a story on return from death.

The index explicitly lists a story on return from death under death topics.
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In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 35931-36096 confidence: low

Index subentries connect Obassi Osaw with eyes as stars, the tale of the Poor Boy coming to his land, messengers concerning living again, the Osing Tree, tortoises in folk-tales, and wives and sons in folk-tales.

The index includes an entry for messengers of Obassi Osaw concerning living again.
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In the Shadow of the Bush JUJUS 55 / JUJUS 57 / JUJUS 61 / JUJUS 63; lines 4046-4120 confidence: high

The ghosts bring a little trumpet made from a crab's claw, say that any live person present should die, blow the instrument, and Nki dies.

The crab-claw trumpet kills Nki when blown and later brings him back to life when played again.
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In the Shadow of the Bush ON THE WAY TO OBAN 3 / B 2 / ON THE WAY TO OBAN 5 / ON THE WAY TO OBAN; lines 1219-1342 confidence: high

The ghosts are drumming for a wrestling match; the first tortoise overthrows twenty ghosts, and the passage notes that ghosts can die a second time.

Killed ghosts are restored with magic medicine, and the killed tortoises are restored with magic leaves placed on their mouths and eyes.
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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 sees ghosts wrestling; a matchet on the ground kills any ghost thrust against it.

Ghosts die when thrust against the matchet during wrestling, and the final surviving ghost makes Juju medicine that restores the others; the boy remains dead.
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In the Shadow of the Bush RELIGION 29 / RELIGION 31 / RELIGION 33 / RELIGION 35; lines 2634-2702 confidence: high

The Lame Boy pities the boy, throws corn to distract the fowls, and takes leftover magic medicine from the inner compartment of the Egbo house.

The Lame Boy applies leftover Juju medicine to the dead boy's eyes, and the boy stands up alive again.
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indigenous australian

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2092-2197 confidence: high

Goonur jumps onto the supposed nest, sinks into water, realizes he has been tricked, cannot escape, and his wives watch the stratagem succeed before returning to camp.

Goonur drowns after the trap, his mother retrieves the body, ant stings are followed by regained consciousness, and the mother later says she brought him back from the dead.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2092-2197 confidence: high

Goonur springs onto the supposed nest, sinks into water, cannot escape drowning, and his wives watch the success of their stratagem before returning to camp.

Goonur is described as drowned or dead, his body is recovered, and after being placed on an ant bed he regains consciousness; the mother later says she brought him back from the dead.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2199-2299 confidence: high

The mother removes the bodies, uses medicines, dresses the wounds, drags them onto ants' nests, and the ants' biting is followed by the women moving and coming to life again.

The Mother Doctor revives the two wives using medicines, wound treatment, and ants' nests, and says she has previously used her knowledge to restore Goonur's life.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2199-2299 confidence: high

Goonur's mother follows the wives' tracks to the creek, finds the bodies on stakes, removes them, treats them with medicines, dresses wounds, places them on ants' nests, and they begin to move and live again.

The Mother Doctor treats the dead wives with medicines and ants, and they come to life; she explicitly says she used knowledge to restore life.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 457-559 confidence: high

Bahloo offers renewed life after death if they obey, throwing bark into the creek to show it rises and floats, and a stone to show it sinks and does not rise.

Bahloo offers that people will come to life again after death if they carry his dogs, but after their refusal he declares they have lost the chance of rising again.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 457-559 confidence: high

Bahloo says that if the daens obey, they will come to life again after death. He throws bark into the creek, where it rises and floats, then throws a stone that sinks, saying refusal will make them like the stone and never rise again. The daens still refuse.

Bahloo offers the daens revival after death if they carry his dogs, but after they refuse he declares that they have lost the chance to rise again and will remain dead.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 457-559 confidence: high

Bahloo says that if the daens obey, they will come to life again after death. He throws bark into the creek, where it rises and floats, then throws a stone that sinks, saying refusal will make them like the stone and never rise again. The daens still refuse.

Bahloo uses bark that rises and floats to illustrate coming to life again and stone that sinks to illustrate permanent death.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 561-655 confidence: high

Byamee cuts open the dead kurreahs, removes his wives’ wet, slimy, seemingly lifeless bodies, lays them on two red ant nests, and sees their muscles twitch as the ants clean and sting them.

The wives appear lifeless after being removed from the kurreahs, then show twitching after being placed on red ant nests and rise to their feet after a thunder-like sound.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 561-655 confidence: medium

Byamee cuts open the kurreahs, removes the slime-covered and seemingly lifeless wives, lays them on red-ant nests, sees signs of life, hears a thunder-like sound from their ears, and the women rise; he warns them about deep Narran holes where kurreahs may dwell.

The recovered wives seem lifeless after being cut out of the kurreahs, but revive after being laid on red-ant nests and hearing a thunder-like sound from their ears.
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korean

Corea, the Hermit Nation CHAPTER XIX. / THE SIEGE OF URU-SAN CASTLE. / THE SIEGE OF URU-SAN CASTLE. 139 / THE SIEGE OF URU-SAN CASTLE. 143; lines 5428-5506 confidence: medium

The garrison boards ships for Sezukai and, 'With a feeling as if raised from the dead,' the warriors remove their armor and find themselves weak from the strain.

After relief, the warriors take off their armor with a feeling described as if they had been raised from the dead.
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Corea, the Hermit Nation EVENTS LEADING TO THE JAPANESE INVASION. 89 / EVENTS LEADING TO THE JAPANESE INVASION. 91 / EVENTS LEADING TO THE JAPANESE INVASION. 93 / CHAPTER XIII.; lines 3911-3946 confidence: medium

Taiko rejoices at the successes, especially Konishi’s exploits, and says, “Now my own son seems risen from the dead.”

Taiko’s reported speech says his own son seems risen from the dead when he hears of Konishi’s success.
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Corea, the Hermit Nation OHAPTEE V. / EPOCH OF THE THREE KINGDOMS. --HI AKSAL 39 / CHAPTEE VL / CHAPTER VII.; lines 1966-2027 confidence: medium

Shinra falls in 934; united Corea rises on the ruins of the three kingdoms; Shinra kings receive investiture from China.

The passage says united Corea rose on the ruins of the three kingdoms and that a dead state was called again to aggressive life.
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Korean Folk Tales - Imps, Ghosts and Fairies THE FEARLESS CAPTAIN 163 / XXXIV / THE KING OF YOM-NA (HELL) / THE KING OF YOM-NA (HELL) 167; lines 5055-5122 confidence: medium

At a river bank the two soldiers push the scholar into the water; he awakens and finds he had been dead for three days.

After being pushed into river water, the scholar awakens and discovers he had been dead for three days.
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Korean Folk Tales - Imps, Ghosts and Fairies THE KING OF YOM-NA (HELL) 169 / HONG'S EXPERIENCES IN HADES / HONG'S EXPERIENCES IN HADES 173 / HONG'S EXPERIENCES IN HADES 175; lines 5310-5372 confidence: medium

The black-coated scribe orders Hong sent safely away; spirit soldiers take him, and Hong awakens, finding he had been dead for four days.

Hong awakens after being sent away from Hades and discovers that he had been dead for four days.
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Korean Folk Tales - Imps, Ghosts and Fairies THE KING OF YOM-NA (HELL) / THE KING OF YOM-NA (HELL) 167 / THE KING OF YOM-NA (HELL) 169 / HONG'S EXPERIENCES IN HADES; lines 5188-5242 confidence: high

In 1594 Hong falls ill with typhus fever, dies after ten days, is prepared for burial, and is placed in a coffin.

Hong is described as dying, being placed in a coffin, then resuming bodily functions and living.
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Korean Folk Tales - Imps, Ghosts and Fairies THE VISIT OF THE MAN OF GOD 53 / THE LITERARY MAN OF IMSIL / THE LITERARY MAN OF IMSIL 55 / THE LITERARY MAN OF IMSIL 57; lines 1772-1798 confidence: high

A man humbly asks the visitors to return for entertainment and lodging and says his daughter fell ill, died, and came to life again.

The daughter is said to have died and later come to life again after her soul was released.
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Korean Folk Tales - Imps, Ghosts and Fairies THE VISIT OF THE MAN OF GOD 53 / THE LITERARY MAN OF IMSIL / THE LITERARY MAN OF IMSIL 55 / THE LITERARY MAN OF IMSIL 57; lines 1772-1798 confidence: high

The daughter says, "A devil caught me and carried my soul off down the main roadway," until a man drove off the spirit and she returned to life.

After the spirit lets her go, the daughter says she returned to life.
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Korean Tales HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. 97 / HYUNG BO AND NAHL BO.; lines 2949-3014 confidence: medium

The other youth presents bottles and tobacco said to restore life to the dead, restore sight to the blind, give speech to the dumb, and prevent age and ward off death.

The youths describe wine that restores life to the dead, another substance that restores sight, tobacco that gives speech, and wine that prevents age and wards off death.
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basque

Basque Legends ARTZAIN DOHATSUA. / THE HAPPY SHEPHERD. / ARTZAIN ZAHARRAC. THE OLD SHEPHERDS. / NOTES; lines 11559-11680 confidence: high

The note says a little wand resembles Mercury's Caduceus in many uses: by touch it renders invisible, puts to death, or restores to life at the will of the Satanic possessor, and it is also given to the hero in many legends.

The wand is said to render invisible, put to death, or restore to life by touch at the possessor's will.
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Basque Legends THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL.; lines 4801-4901 confidence: high

Fidel sets out to search for the waters and meets an old woman. He says he will not return without finding water for blindness and youth; she tells him he will see two animals fighting and should gather the herb that makes the dead live.

Fighting lizards demonstrate a grass that restores life to the dead, enabling Fidel to gather it after the old woman's instruction.
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Basque Legends THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL.; lines 4903-5020 confidence: high

Two brothers-in-law exchange golden apples for water; an old blind dog becomes young again, and the water makes the king very young and restores his sight.

The water rejuvenates an old blind dog, restores the king's youth and sight, and revives Fidel's dead wife.
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Basque Legends THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL.; lines 5022-5165 confidence: medium

At the river, the young lady tells the lad to cut her into pieces with the sabre and throw the pieces into the water. After he does so, a piece of her little finger remains on a nail in his shoe; she emerges from the water missing the finger, gives him the ring, and later pretends she crushed the finger in the door.

The young lady is cut into pieces, the pieces are thrown into the river, and she emerges again, though missing her little finger.
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Basque Legends THE SISTER AND HER SEVEN BROTHERS. / VII.--RELIGIOUS TALES. / JESUS CHRIST AND THE OLD SOLDIER. / THE POOR SOLDIER AND THE RICH MAN.; lines 8103-8205 confidence: high

The Holy Father tells him to place the head on the body at the Elevation; when this is done, the body trembles, the king's son asks where he is, and learns he is in Rome.

At the moment of the Elevation, the widow's son places the head on the body; the body trembles and the king's son speaks.
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Basque Legends THE SISTER AND HER SEVEN BROTHERS. / VII.--RELIGIOUS TALES. / JESUS CHRIST AND THE OLD SOLDIER. / THE POOR SOLDIER AND THE RICH MAN.; lines 8103-8205 confidence: high

The king explains to his wife that the sick man restored him to life and now needs blood to be cured; the queen sacrifices their son, the sick man washes and is cured, and the queen finds the child alive again.

The queen sacrifices her son, he is killed for the blood cure, and she later finds him alive again.
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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 7246-7348 confidence: high

"You will sprinkle one drop on each stone, and they will live." The girl continues despite horrible cries and reaches the top of the mountain.

The water makes stones live, restores the brothers and horses, makes the imprisoned queen young again, and in the variant makes the aged king twenty years old.
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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 3207-3320 confidence: high

The monk reaches the execution procession, asks to go to the grave of the supposed victim, has it opened, restores the dead man to life, and receives his answer that the condemned father was not the killer; the man then dies again.

The monk restores the dead man to life so he can answer whether the condemned father killed him; the man answers and dies again.
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fjort

Notes on the Folklore of the Fjort (French Congo) HOW A NATIVE STORY IS TOLD. 29 / HOW A NATIVE STORY IS TOLD. 31 / HOW THE WIVES RESTORED THEIR HUSBAND / TO LIFE.; lines 2779-2912 confidence: high

Nenpetro follows ox tracks, shoots an ox, and is killed by another angry ox before reloading.

Nenpetro is killed by an ox, and Fulla Fulla gathers herbs and plants and raises him from the dead.
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Notes on the Folklore of the Fjort (French Congo) HOW KENGI LOST HER CHILD. / HOW KENGI LOST HER CHILD. 59 / THE TWIN BROTHERS. 61 / THE TWIN BROTHERS. 63; lines 3770-3845 confidence: high

Luemba assembles Mavungu's bones and the bones of Mavungu's horse, touches them with his charm, and revives them; then the brothers restore hundreds of people from bones with their charms.

Luemba restores Mavungu and his horse from bones, and the brothers restore hundreds of people from bones with charms.
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Notes on the Folklore of the Fjort (French Congo) HOW KENGI LOST HER CHILD. / HOW KENGI LOST HER CHILD. 59 / THE TWIN BROTHERS. 61 / THE TWIN BROTHERS. 63; lines 3770-3845 confidence: high

The brothers quarrel over the followers: Mavungu claims them as elder, Luemba claims them because he gave them life, and Mavungu kills Luemba while Luemba's horse stays by the body.

Luemba's horse remains by his body, takes his charm, touches him, and restores him to life.
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Notes on the Folklore of the Fjort (French Congo) I., 146 / INDEX. / INDEX. / INDEX.; lines 8104-8289 confidence: low

"Resurrection, see Life"

The index directs the entry 'Resurrection' to 'Life.'
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Notes on the Folklore of the Fjort (French Congo) INDEX. / INDEX. / I., 146 / INDEX.; lines 7720-7901 confidence: high

"Life, restoration to, folktale incident" and "How the wives restored their husband to" life

The index names life restoration as a folktale incident and gives a story title in which wives restored their husband to life.
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Notes on the Folklore of the Fjort (French Congo) INDEX. / INDEX. / INDEX. / INDEX.; lines 8292-8427 confidence: high

Wives restored their husband to life, story of How the, 33

The indexed story title says wives restored their husband to life.
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Notes on the Folklore of the Fjort (French Congo) THE FOLKLORE OF THE FJORT. 5 / THE FOLKLORE OF THE FJORT. 7 / THE FOLKLORE OF THE FJORT. 9 / THE FOLKLORE OF THE FJORT. 11; lines 1939-2009 confidence: high

A woman described as a Chimbindi was in love and about to marry; she fell sick, died, and was buried; her lover was accused of bewitching her, took casca, and died; her parents grieved because she was an only child.

The woman is reported to have died and been buried, risen from the dead, eventually returned to her parents, and been treated by them as their daughter's departed spirit.
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Notes on the Folklore of the Fjort (French Congo) Y. THE VANISHING WIFE 39 / VI. ANOTHER YANISHING WIFE 42 / VII. THE JEALOUS WIFE 46 / VIII. NGAMBA'S BALLOON 49; lines 321-350 confidence: medium

"HOW THE WlYES RESTORED THEIR HUSBAND TO LIFE"

A chapter title explicitly states that wives restored their husband to life.
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inca

Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. / AN ACCOUNT / THE ANTIQUITIES OF PEEU. / ANTIQUITIES OF PERU. 69; lines 3556-3641 confidence: high

Christ dies on the cross at Jerusalem, is buried, enters the infernal regions to free the holy fathers' souls, rises on the third day, remains bodily for forty days, ascends to heaven, and sends the Holy Spirit to apostles and disciples.

Christ dies, is buried, rises on the third day, remains bodily for forty days, and ascends into heaven.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 119 / A NAEEATIVE / COLLECTED / CHAPTER I.; lines 5828-5883 confidence: high

The tradition says the dead came back to life on the fifth day and crops sprouted, grew, and ripened on the fifth day.

The tradition says all who died were brought to life again on the fifth day.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU, / AN ACCOUNT / THE ANTIQUITIES OF PERU. / ANTIQUITIES OP PERU. 69; lines 3161-3236 confidence: high

The speaker professes belief in God as creator of heaven and earth, Adam as progenitor of all mankind, Christ's incarnation, death on the cross, descent to the infernal regions, resurrection, forty days bodily presence, ascension, sending of the Holy Spirit, and God as supreme Lord and Judge.

Christ is said to rise from the dead on the third day and remain bodily for forty days.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 119 / A NAEEATIVE / COLLECTED / CHAPTER I.; lines 5216-5269 confidence: high

The tradition says the dead were brought to life again on the fifth day and that what was sown also sprouted, grew, and ripened on the fifth day.

The passage states that all who died were brought to life again on the fifth day.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 57 / FABLES AND RITES OP THE YNCAS. 59 / CO AN ACCOUNT OF THE / FABLES AND RITES OP THE YNCAS. 61; lines 3307-3384 confidence: high

The huacas are said to have made the Indians and land; Indian preachers declare 'the resurrection of the huacas' and say they wander in the air, thirsty and hungry because sacrifices and chicha have ceased.

The preachers explicitly announce the resurrection of the huacas and the restoration of the times of the Yncas.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 55 / FABLES AND RITES OF THE YNCAS. 57 / FABLES AND RITES OP THE YNCAS. 59 / CO AN ACCOUNT OF THE; lines 3267-3304 confidence: high

The narrator attributes to the Devil a belief that huacas burnt and destroyed by Christians had returned to life, divided into two parts, and united with Pachacama and Titicaca.

Huacas burnt and destroyed by Christians are believed to have been brought to life again.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 53 / FABLES AND RITES OF THE YNCAS. 55 / FABLES AND RITES OP THE YNCAS. 57 / FABLES AND RITES OP THE YNCAS. 59; lines 2853-2930 confidence: medium

The account says people believed huacas destroyed by Christians had come to life again and divided into two parts, joining Pachacama and Titicaca.

Huacas burnt and destroyed by Christians are believed to have been brought to life again.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 55 / FABLES AND RITES OP THE YNCAS. 57 / FABLES AND RITES OP THE YNCAS. 59 / FABLES AND RITES OP THE YNCAS. 61; lines 2933-3003 confidence: high

Indian preachers say huacas made the Indians, land, and pre-Spanish possessions, declare the resurrection of the huacas, and say the huacas wander thirsty and hungry because sacrifices and chicha libations have ceased.

The passage explicitly says preachers declared the resurrection of the huacas.
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jewish pseudepigrapha

The Book of Enoch CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.) / THE CONCLUDING SECTION OF THE BOOK. (XCII-CV.); lines 4397-4548 confidence: medium

Enoch's written doctrine of wisdom is for his children and future upright generations; the Holy and Great One appoints days; the righteous arise from sleep and walk in light, while sin perishes in darkness.

The righteous are twice described as arising from sleep, with associated walking in righteousness and receiving wisdom.
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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: high

Earth gives back what was entrusted to it; Sheol gives back what it received; hell gives back what it owes.

Earth, Sheol, and hell give back what they hold, immediately followed by the Elect One arising and choosing the righteous and holy for salvation.
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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

The heading identifies angels going to measure Paradise. In the narrative, long cords are given to angels, they take wings and fly north, and the accompanying angel explains that they have gone to measure.

Angels measure in connection with Paradise and the righteous, and those destroyed by desert, beasts, or fish are said to return on the day of the Elect One.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2771-2914 confidence: medium

The righteous and elect are saved and no longer see the face of sinners and unrighteous persons.

The righteous and elect are saved, are said to have risen from the earth, and receive garments of life from 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 622-703 confidence: high

The passage mentions repentance of the Gentiles and resurrection of the dead: earth, Sheol, and Hell give back what they have received or owe.

The passage explicitly says the Apocalyptist speaks of the resurrection of the dead, with earth, Sheol, and Hell giving back what they have received.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 622-703 confidence: high

The first parable is summarized as judgment on the wicked, kings, and mighty; the Apocalyptist sees resting-places of the righteous praising the Lord of Spirits; the Elect One, four Archangels, other angels, heavenly secrets, and a Wisdom fragment are mentioned, with references to Luke xxiii. 35 and Ecclus. xxiv.

The righteous have resting-places, receive the reserved fountain of righteousness, rise from the earth, and are clothed with garments of glory and life.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 705-784 confidence: high

The dream-vision conclusion includes judgment and condemnation of the wicked, New Jerusalem, conversion and subjection of Gentiles to Israel, gathering of dispersed Israelites, resurrection of the righteous dead, and the Messianic Kingdom with the Messiah’s appearance.

The passage describes judgment and condemnation of the wicked, resurrection of the righteous dead, the appearance of the Messiah, and the setting-up of the Messianic Kingdom.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 787-962 confidence: high

The special points named for study are the problems of evil, dæmonology, future judgment, the Messiah and Messianic Kingdom, the title Son of Man, and the Resurrection.

The passage explicitly lists Resurrection as one of the special points of interest.
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tongan

Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1434-1524 confidence: high

The brothers tear Ahoeitu to pieces and eat him; his head is thrown among hoi plants, explaining a bitter poisonous kind that is not eaten.

Ahoeitu is torn apart and eaten; his flesh, blood, head, and bones are reassembled in a bowl with water and healing leaves, after which he is found alive.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 2049-2207 confidence: high

The elder brothers, jealous and unable to tolerate Ahoeitu as their father's son, tear him apart, eat him, and throw his head into hoi shrubs; the hoi plant is said to become poisonous after this death.

Ahoeitu is torn apart and eaten; his flesh, blood, head, and bones are recovered, treated with water and leaves, and his body reforms until he sits up alive.
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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: high

The pieces of Tununga are placed in a large tub, and he suddenly squeaks and is alive, though one tooth is missing at Mua because Kae had taken it to the Tui Tonga.

Tununga's recovered pieces are placed in a tub, after which he squeaks and is alive again, though missing a tooth.
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Tongan Myths and Tales KOE EAKAMATALA / THE EXPLANATION / KOE LAVE O MUNIMATAMAHAE / THE ADVENTURES OF LONGOPOA AND KAE 104; lines 7406-7461 confidence: medium

Samoan gods assembled by Sinilau collect excrements from people who ate the slain whale, place Kae on top, eat Kae at Sinilau’s command, dump the excrements into a river so the whale is reconstituted, and make a basket said to originate the fakahunga type.

After excrements from people who ate the slain whale are dumped into a river, the deceased whale is reconstituted.
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Tongan Myths and Tales SISIMATAILAA, THE SON OF THE SUN AT FELEMEA98 / TOKEFAUMOETONGA, THE SON OF THE SUN AT KELEFESIA97 / STORIES ABOUT MUNI / PUNGAIX)TOHOA AND MUNIMATAHAE100; lines 6709-6992 confidence: high

Pungalotohoa proposes boxing; he throws Muni, but Muni does not fall flat, then Muni throws Pungalotohoa, breaking his bones and crushing his body; Pungalotohoa dies, comes to life again, and is beaten.

Pungalotohoa is crushed and dies in the boxing contest, then comes to life again after a little while.
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Tongan Myths and Tales STORIES OF HINA AND SINILAU / HINA AND HER HUSBAND120 / HINA AND THE ORIGIN OF SHARKS121 / HINA AND HER BROTHER122; lines 10193-10279 confidence: high

Hina marries the king’s son. During wood cutting, the king’s son becomes angry when Tulifaukiave avoids falling trees, and at the third tree Tulifaukiave is crushed to death.

Tulifaukiave is crushed to death, then rises after Hina collects blood into a bowl and adds saliva.
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Tongan Myths and Tales THE BEAUTIFUL GIRLS OF TONGOLELEKA114 / HOW TWO KINDS OF YAMS WERE BROUGHT FROM SAMOA118 / STORIES OF HINA AND SINILAU / HINA AND HER HUSBAND120; lines 10136-10151 confidence: high

On the fishing trip Sinilau spears Hina’s husband and throws him overboard; Hina immediately sees red foam, the sign of his death.

Hina’s husband is killed, found among the spirits in relation to Pulotu, and allowed to return to earth as a living man.
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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 7562-7657 confidence: high

People attack with axes, spears, and sticks; Tonga is killed and eaten, Samoa escapes wounded, and the whales' struggles are said to have made the fishing pool at Poloa.

The whale Tonga is killed and eaten, but after the dung of those who ate him is collected and thrown into Sinilau's well, Tonga is reconstituted and comes to life again.
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andamanese

On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6465-6586 confidence: high

Earthquakes are attributed to male ancestral spirits shaking the palm-tree supporting the earth in hope of destroying the cane bridge between this world and heaven; female spirits try to restrain them, and the timing is linked to rainy and dry seasons.

The passage explicitly describes prior infant existence, a deceased baby expected to be born again, and ancestral spirits impatient at delay in resurrection.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6816-6939 confidence: high

The world except the sea is flat and rests on an immense palm tree, bd'rata-, in an under-earth jungle called Hades; this gloomy place is partly lit by sun and moon, and departed spirits are sent there by Puluga- to await Resurrection.

Departed spirits are sent by Puluga- to Hades, an under-earth jungle partly lit by sun and moon, to await the Resurrection.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6941-7061 confidence: high

Reflections are regarded as souls; the soul is red and source of evil, the spirit black and source of good. At resurrection they reunite on the new earth after punishments reform wicked souls in .jereg-ldr-mu'gu-.

The soul and spirit have different colors and moral sources, and are said to reunite at resurrection to live permanently on the new earth.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6941-7061 confidence: medium

Reflections are regarded as souls; the soul is red and source of evil, the spirit black and source of good. At resurrection they reunite on the new earth after punishments reform wicked souls in .jereg-ldr-mu'gu-.

The future life occurs on a new earth without sickness or death, inaugurated by a divine-commanded earthquake that turns the earth over and exchanges living people with deceased ancestors.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6413-6502 confidence: high

Mr Man’s Aka-Bea account: the flat world, excluding the sea, rests on an immense palm-tree called barata in an under-earth jungle, čaitan, a gloomy partially lit place where Puluga sends departed spirits to await the Resurrection.

Mr Man’s Aka-Bea account says departed spirits are sent by Puluga to čaitan to await the Resurrection.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6504-6596 confidence: medium

Reflections, not shadows, are called souls; soul is red, spirit black, both invisible and person-shaped; evil comes from soul and good from spirit; at resurrection they reunite on the new earth after punishments reform the wicked.

The account says soul and spirit reunite at resurrection on a new earth, with future life free of sickness and death and with animals reappearing.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6598-6684 confidence: high

The Andamanese speak of unconsciousness as death and regard a person long unconscious as having been dead and returned to life; the author gives a coma case as an example.

The passage describes stories of people returning to life after burial, including a tale of a man who reappears twice after being buried.
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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: medium

The old woman says two months of travel remain and instructs the daughter not to fear lions, leopards, elephants, and wild beasts asleep at the door; she must enter the hall and take twelve keys from the mouth of a great lion for twelve rooms.

The old woman instructs the daughter to use twelve keys for twelve rooms, carry twelve jugs upstairs, and cry and fan until the twelfth overflows, at which point Fele Milanda will revive.
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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

Fenda Maria carries twelve jugs upstairs and fills eleven and a half with tears while weeping and fanning; with half a jug remaining for Fele to revive, she hears a seller offering a slave with water.

Fenda Maria and then Kamasoxi fill jugs by weeping and fanning; when the final jug overflows, Fele Milanda revives.
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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 1852-2035 confidence: medium

Fenda Maria pleads before the objects, recounts all the trouble she passed through to revive Fele Milanda, and declares that, if she lies, the truth-telling stone, dolls, razor, and chain should cut or hang her.

Fenda Maria recounts troubles undergone to revive Fele Milanda and later says Kamasoxi was credited with saving Fele Milanda’s life.
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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: high

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.

The shepherd says Vidiji Milanda can revive through a fixed number of jugs of tears, and he wakes after the jug-filling is completed.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUHATU, UASEMA MBIJI. / THE WOMAN WHO LONGED FOR FISH. / SUDIKA-MBAMBI.811 / SUDIKA-MBAMBI.311; lines 3539-3620 confidence: high

Na Kalunga-ngombe tells Sudika-mbambi to kill Kimbiji kia Malenda a Ngandu, who catches his goats and pigs. Sudika-mbambi baits a hook with a suckling pig, casts into the water, pulls, falls into the water, and Kimbiji swallows him.

Kimbiji swallows Sudika-mbambi; Kabundungulu later cuts Kimbiji open, gathers Sudika-mbambi's bones, commands him to arise, and Sudika-mbambi arises.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NGANA KAMUAMBATA NI NGANA KAMUAMBELA. / MR. CARRY-ME-NOT AND MR. TELL-ME-NOT. / MUTELEMBE NI NGUNGA. / MUTELEMBE AND NGUNGA.; lines 4748-4841 confidence: medium

The elder kills one dog, saying the dogs will report him at home as having killed the younger; the killed dog comes again singing.

The elder kills one dog, and the killed dog comes again singing; after he kills and buries both dogs, the dogs come again singing and later reveal the murder.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes THE CHILD OF HUNTER AND THE CHILD OF DEER. / DINIANGA DIA NGOMBE AND DEER. / NGANA NGO NI NGULUNGU NI HIMA. / I. NGANA NGO NI NGULUNGU.; lines 5825-5861 confidence: high

“Deer is done being flayed; he pulls the hide from under Deer; Deer stands up!”

The passage repeatedly states that Deer was killed and skinned/flayed, then stood up and left the hide in the hunter’s hands.
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nahua maya inca

The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11909-12095 confidence: medium

Papantzin is listed as sister of Montezuma II, with a story of her return from the tomb.

Papantzin is associated with a story of return from the tomb.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2473-2557 confidence: high

Huitzilopochtli's Toxcatl follows a similar Tezcatlipoca Toxcatl; at the December festival a dough image kneaded with sacrificed children's blood is pierced with an arrow to signify the god's death until resurrection next year.

The December rite pierces a dough image made with sacrificed children's blood, and the act is said to signify Huitzilopochtli's death until resurrection in the next year.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2654-2749 confidence: high

Other accounts say Quetzalcoatl casts himself on a funeral pyre, his ashes become brilliant birds, his heart becomes the morning star, he is called Lord of the Dawn, remains invisible four days, wanders the underworld eight days, resurrects, and ascends his throne as a god.

Variant accounts describe Quetzalcoatl's funeral pyre, upward-moving ashes, heart becoming the morning star, four days of invisibility, eight days in the underworld, resurrection, and divine enthronement.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 4538-4649 confidence: high

Papantzin's resurrection is called well authenticated; Princess Papan is said to have embraced Christianity and received baptism from the Spanish Conquistadores.

The passage explicitly calls Papantzin's resurrection an incident and connects Princess Papan with later Christian baptism.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 5920-6034 confidence: high

Itzamna's chief temple stood on a lofty pyramid with four roads to Tabasco, Guatemala, Chiapas, and Cozumel. The halt, maimed, blind, and dead were brought for succour and resurrection through Kab-ul, the Miraculous Hand. Spaniards found the Maya cross at Cozumel and interpreted it through a St. Thomas tradition.

The halt, maimed, blind, and dead are brought to Itzamna/Kab-ul's temple for succour and resurrection.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7142-7244 confidence: high

Hun-Apu and Xbalanque arrange resurrection with Xulu and Pacaw, die, have powdered bones thrown into the river, return as men-fishes and old men, perform restorations, and kill the Lords of Hell without reviving them.

The brothers die, have their bones ground and cast into a river, reappear after several days, and repeatedly kill and restore beings to life.
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The Myths of Mexico & Peru LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS; lines 4445-4536 confidence: high

The legend is introduced as Papantzin, sister of Montezuma II, returning from her tomb to prophesy Montezuma's doom and the fall of his empire at the hands of the Spaniards.

Papantzin is said to have died and been buried, then appears alive and says she returned from the dwellings of the dead to prophesy.
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buddhist

The Jataka; or, Stories of the Buddha's Former Births, Vol. I C, J. / CONTENTS. / I 10, SABBASAMHARAKA-PANHA 254 / I 16. DUBBACA-JATAKA 259; lines 1265-1298 confidence: high

A youth who has learned a charm for restoring the dead to life tries it on a tiger, with fatal effects to himself.

A youth who knows a charm for restoring the dead to life tries it on a tiger, and the result is fatal to him.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I NANGUTTHA-JATAKA. / RADHA-JATAKA. / PUPPHARATTA-JATAKA. / EKAPANNA-JATAKA.; lines 18640-18696 confidence: high

Sanjiva is taught the spell for raising the dead to life, but not the counter-charm.

Sanjiva uses a charm and a potsherd to raise a dead tiger to life.
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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 2915-3014 confidence: medium

The poison interrupts Sama's speech; his breath ceases, his mouth and eyes close, his hands and feet stiffen, his body is bloody, and the king laments loudly.

Sama lies unconscious as if dead from poison, and the goddess says a solemn asseveration will overpower the poison and restore his life.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA. / J. VI. 4; lines 3159-3274 confidence: medium

The parents ask the Kasi king to guide them with the end of a staff to the place where their loved son Sama lies, saying they will touch him and wait for death near him.

Sama is treated as lying near death or deathlike, compared to a fallen sun or moon, and later springs up young, fair, and vigorous.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA. / J. VI. 4; lines 3276-3363 confidence: medium

“An hour ago I saw thee dead,—who now stand here alive and well!”

The king says he saw Sama dead and now alive, while Sama explains the condition as a swoon rather than actual death.
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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: low

A miraculous stupa appears; Sakyamuni opens it and reveals the frame of expired Tathagata Prabhutaratna, who wants to hear the Lotus exposition.

An opened stupa reveals the frame of an expired Tathagata who desires to hear the Lotus exposition.
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caucasian

Caucasian Folk-Tales A TATAR VARIANT 237 / A TATAR VARIANT 239 / A TATAR VARIANT 241 / A TATAR VARIANT 243; lines 10396-10471 confidence: high

Rustumsal prays God to restore his son; a voice from heaven tells him to lay Djambachysch in a trough and carry him on his head for forty days so he will live again.

A heavenly voice promises that Djambachysch will return to life if Rustumsal carries him in a trough for forty days; Djambachysch is nearly alive, but dies again when Rustumsal stops the task.
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Caucasian Folk-Tales ETSEMEJ, SON OF ETSEJ 211 / ETSEMEJ, SON OF ETSEJ 213 / ETSEMEJ, SON OF ETSEJ 215 / ETSEMEJ, SON OF ETSEJ 217; lines 9454-9524 confidence: high

Kuba’s wife dismisses the watchers, rubs Etsemej’s body with her magic towel, and at its touch the bullets fall out; his body shivers and he opens his eyes.

Etsemej is treated as dead, then revived when Kuba’s wife rubs his body with a magic towel; bullets fall out and he opens his eyes.
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Caucasian Folk-Tales M 163 / THE CHEATED FOX 165 / THE DONKEY AND THE CAMEL 167 / THE BEAR, WOLF AND FOX 169; lines 7530-7617 confidence: medium

The fox tells the wolf to lie down and pretend to be dead, promising that when he is later thrown into the water he can come to life again.

The passage repeatedly describes a lake or water as bringing the dead to life, but the demonstrated case is the wolf pretending to be dead and then coming alive after immersion.
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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

Enäj, Ajdaha’s mother, finds him cut to pieces and angrily kills fish until a big fish tells her that another big fish has eaten her son’s soul and should be killed.

Enäj recovers Ajdaha’s soul from a fish and brings him back to life after he has been cut to pieces.
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Caucasian Folk-Tales THE EARTH WILL HAVE ITS OWN 25 / THE EARTH WILL HAVE ITS OWN 27 / THE ROSE OF PARADISE 29 / THE ROSE OF PARADISE 31; lines 2015-2089 confidence: high

Rose finds a coffin holding a handsome youth, the king’s son; after shooting at the sun, he has been dead during the day and alive at night, and his father built the house for him.

The prince lies in a coffin and is dead during the day, comes alive each night, eats, and returns to the coffin each morning.
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Caucasian Folk-Tales THE FIRE-HORSE 153 / THE FAITHFUL SON 155 / THE FAITHFUL SON 157 / THE FAITHFUL SON 159; lines 7099-7176 confidence: high

Three special purchases are described: a horse that compresses a three-month journey into three hours, a telescope that sees events worldwide, and a medicine whose drop can revive a dying person.

The medicine is described as able to bring a dying person back to life, and one drop restores the dying girl.
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filipino

Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3662-3779 confidence: high

The spirit says the seven men were sent by the spirit of the great stone because the stone spirit saw the widow's son would marry the orphan girl he desired; the spirit orders much wine prepared and says the enemies will be brought back to life so all can live in peace.

The spirit says he will bring the enemies to life again; former enemies and spirits then attend a feast together.
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Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3781-3889 confidence: high

At Mt. Bita, a great bird descends; Sulayman cuts off its wing, the bird falls dead, and the severed wing crushes Sulayman.

Indarapatra finds Sulayman's bones, pours water from a jar he understands as heaven-sent over them, and Sulayman comes to life.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1069-1196 confidence: high

Kanag tells Gawigawen he came to get his father; Gawigawen mocks him and says Kanag will stay there like his father.

Kanag seeks his father, finds his dismembered remains, gathers them, and uses magical power so that Aponitolau comes to life.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1733-1861 confidence: high

Danepan begs Sayen to spare some people so she can borrow fire; she prepares betel-nut, he chews it, spits on the killed people, they revive, and he marries Danepan.

After Danepan prepares betel-nut, Sayen chews it, spits on the people he killed, and they come to life again.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 779-928 confidence: high

During dancing, Gawigawen seizes Aponibolinayen; Kadayadawan kills him with a spear; the victim is revived and says Aponibolinayen was his lost wife.

Kadayadawan kills Gawigawen with a spear, and the victim is then brought back to life.
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Philippine Folk Tales PREFACE / CONTENTS / TINGUIAN / IGOROT; lines 2843-3002 confidence: high

The boy watches the jar grow; the Moon looks up, sees him, strikes him with her paddle, and cuts off his head.

The Sun replaces his son's severed head and the boy becomes alive again.
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khoekhoe

Reynard the Fox in South Africa; or, Hottentot Fables and Tales TEH LOST CHILD. 43 / THE LION AND SIS MOTHER. 49 / LION FABLHS. / TSU LION WHO TOOK A WOMAN'S SHAPE. 53; lines 2566-2691 confidence: high

The fire flares near the heart, the woman's heart jumps to the ground, and the Mother puts it into a calabash.

The woman's heart is recovered from the fire, kept in a calabash, and nourished with first milk until the girl grows again and returns.
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Reynard the Fox in South Africa; or, Hottentot Fables and Tales TSU LION WHO TOOK A WOMAN'S SHAPE. 53 / VARIOUS FABLES, / THE ELEPHANT. / TEE NAMA WOMAN AND THE ELEPHANTS. 63; lines 3030-3172 confidence: high

The Moon sends an Insect to Men with the message that as the Moon dies and lives, Men shall also die and live; the Hare overtakes the Insect and tells Men instead that they will die and come wholly to an end.

Across the Moon-Hare variants and the Zulu version, humans are meant to hear a life, renewal, or non-death message, but instead receive a death or non-return message.
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Reynard the Fox in South Africa; or, Hottentot Fables and Tales TSU LION WHO TOOK A WOMAN'S SHAPE. 53 / VARIOUS FABLES, / THE ELEPHANT. / TEE NAMA WOMAN AND THE ELEPHANTS. 63; lines 3030-3172 confidence: high

The Moon sends an Insect to Men with the message that as the Moon dies and lives, Men shall also die and live; the Hare overtakes the Insect and tells Men instead that they will die and come wholly to an end.

The Moon's own dying and living, rising, or renewal is repeatedly stated as the model for what Men were to do.
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Reynard the Fox in South Africa; or, Hottentot Fables and Tales VARIOUS FABLES, / THE ELEPHANT. / TEE NAMA WOMAN AND THE ELEPHANTS. 63 / AND OTHER LEGENDS.; lines 3174-3333 confidence: high

"Heitsi Kabip died several times, and came to life again"; when people pass one of his graves, they throw a stone on it for good luck.

Heitsi Kabip is explicitly said to have died several times and come to life again.
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Reynard the Fox in South Africa; or, Hottentot Fables and Tales VARIOUS FABLES, / THE ELEPHANT. / TEE NAMA WOMAN AND THE ELEPHANTS. 63 / AND OTHER LEGENDS.; lines 3335-3482 confidence: high

The young wife urges quick burial; Heitsi Eibip dies, is covered flatly with soft stones according to his command, and the family goes away from him.

Heitsi Eibip dies, is buried under soft stones, later sings that he died and lives, is caught near the grave, and is brought home fresh and hale.
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Reynard the Fox in South Africa; or, Hottentot Fables and Tales XX PREFACE. / PEIJFACE. XXI / XXIV PREIACE. / PREFACE. XXV; lines 779-907 confidence: medium

The footnote list includes titles such as 'The Spectre Sweethearts,' 'The Lion Husbands,' 'Tenacity of a Loving Mother's Care,' 'The Girl who ran after her Father's Bird,' 'The Little Bushman Woman,' and 'The Spectre who Fell in Love with his Son's Wife.'

The passage identifies seven ghost stories and lists titles involving spectres, a ghost, conjugal love after death, and Hambeka as a spirit risen from the dead.
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samoan

Samoa, A Hundred Years Ago And Long Before CHAPTER III. / A FUTURE STATE--RELIGION, ETC. / CHAPTER IV. / GODS SUPERIOR--WAR AND GENERAL VILLAGE GODS.; lines 1243-1341 confidence: high

Pava prepares ava; a child upsets it; Tangaloa kills and revives the child; Pava departs on a taro leaf to Fiji, returns with a Fijian king's son, and after death enters the Samoan pantheon.

Tangaloa kills the child who upsets the ava and then makes the child live again.
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Samoa, A Hundred Years Ago And Long Before CHAPTER V. / GODS INFERIOR, OR HOUSEHOLD GODS. / CHAPTER VI. / THE PEOPLE--INFANCY AND CHILDHOOD.; lines 2407-2452 confidence: high

She seized the body, patted his head, and prayed for life.

The passage presents a body, a prayer for life, wounds closing and healing, the lad sitting up, and a later statement that a child had been killed.
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Samoa, A Hundred Years Ago And Long Before CHAPTER X. / AMUSEMENTS. / CHAPTER XI. / MORTALITY, LONGEVITY, DISEASES, ETC.; lines 3799-3831 confidence: high

They saw gods from the mountain Fiso sitting in the doorway and passing the dying chief's soul, which was wrapped in a leaf.

The chief's soul is treated as separated from his body and later returned to him, after which he brightens up and lives.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XXI. / POLITICAL DIVISIONS AND PLACES OF NOTE ON UPOLU. / CHAPTER XXII. / POLITICAL DIVISIONS AND PLACES OF NOTE ON SAVAII.; lines 6425-6512 confidence: medium

Villagers shut coconut-leaf blinds after dark against passing spirits; the coconut tree of Leosia, the Watcher, stood near the entrance, and a spirit striking it returned to its body.

If a spirit strikes the tree of Leosia, the Watcher, the soul goes back to its body and the family celebrates return from the gates of death.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XXII. / POLITICAL DIVISIONS AND PLACES OF NOTE ON SAVAII / CHAPTER I. / POSITION OF THE ISLANDS--EARLY VISITORS AND TRADITIONARY ORIGIN.; lines 331-452 confidence: high

All the gods meet on Upolu to decide the end of human life; one god proposes revival after sickness and death like a relightable cocoa-nut-leaf torch, while Supa proposes final extinction like a candle-nut torch that cannot be blown in again.

The gods meet to decide the end of human life; one proposal would allow humans to rise again after sickness and death, while Supa proposes irreversible extinction.
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Samoa, A Hundred Years Ago And Long Before NOVEMBER. / DECEMBER. / CHAPTER XIX. / THE ORIGIN OF FIRE, AND OTHER STORIES.; lines 5499-5604 confidence: medium

A keel-searching party cuts Toa down, but Pale repeatedly raises him; after repeated cutting and raising until night, the story yields the saying, 'What a Toa it has been to you!'

Toa is repeatedly cut down, and Pale repeatedly raises him again until the cutters abandon the effort.
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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: high

The four boys travel through the bush, follow a small road, reach a river, and the last boy finds the father’s gun and skull.

The father is found as skull and bones, reconstructed, and brought back to life when the horn is blown at his nose.
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Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales PREFACE / CONTENTS / CHAPTER PAGE / INTRODUCTION 1; lines 145-219 confidence: medium

Chapter VIII is “Children of Nature” and lists tales of three twins, a twin restoring his father to life, greed, Mr. Spider creating a tornado, Mr. Leopard, other animals, fatal prescriptions, and Mr. Spider obtaining meat.

A title asks which twin restored his father to life.
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Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales THE MAN WHO COULD NOT KEEP SECRETS. / CHAPTER X / KONAH TURNS STORY-TELLER / THE DEVIL'S MAGIC EGGS.; lines 5174-5300 confidence: high

The devil has told the girl how to make her mother come out of the grave: pick, beat, and soak rice, take mortar and pestle to the grave, beat rice on the grave, and sing.

The devil instructs the girl to beat rice on her mother's grave and sing; the grave cracks open and the mother's head comes out as the girl calls her back to the world.
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Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales THE MAN WHO COULD NOT KEEP SECRETS. / CHAPTER X / KONAH TURNS STORY-TELLER / THE DEVIL'S MAGIC EGGS.; lines 5174-5300 confidence: medium

The girl beats and sings until the grave cracks and opens and the mother's head comes out; the devil had warned her not to pull the mother out, so she continues beating and singing.

The girl is warned not to draw her mother out of the grave, because doing so would cut the mother in the middle and prevent her from coming out again.
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Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales THE MAN WHO COULD NOT KEEP SECRETS. / CHAPTER X / KONAH TURNS STORY-TELLER / THE DEVIL'S MAGIC EGGS.; lines 5302-5390 confidence: medium

The child remembers the devil's instruction, sings for her mother to return, the mother emerges from the grave, and the child takes her into the house before sending the stick or spoon to the stepmother.

The child sings for the mother to come back to the world, and the mother emerges from the grave.
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Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales THE ORIGIN OF THE AXE. / CHAPTER XIII / KONAH HAS A WONDERFUL DAY / THE NEW VERSION OF EVE AND THE APPLE.; lines 6349-6417 confidence: high

A speaker says God has a large cottah or head-pad to carry people’s troubles, gives thanks to God, and says the Lord died for people, rose in three days, will do good for them, and will not forget them.

A speaker says the Lord died for people and got up in three days.
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afro caribbean

Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 7194-7287 confidence: medium

Jack tells his wife he will set up a trick, lies as if dead, is struck with a stick by one of the men, rises, calls it the 'stick of life,' and sells it to them for one hundred fifty pounds.

Jack feigns death, rises after being struck, calls the object the 'stick of life,' and sells it; the later attempt on the princess fails.
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Jamaica Anansi Stories RIDDLES. / INDEX TO RIDDLES. / ABBREVIATIONS OF TITLES. / NOTES.; lines 12389-12526 confidence: medium

For “The Law Against Back-biting,” Parkes learned the story on a ship from Africa; it is common in Jamaica; in Junod’s Ba-ronga version Piti neglects cattle, reproachers fall dead, and he later restores them by fire.

In the Ba-ronga version, Piti’s reproachers fall dead and are later restored to life by fire.
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Jamaica Anansi Stories SONG AND DANCE. / PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY.; lines 4550-4695 confidence: medium

The neighbor advises placing a pail of milk and a pail of hot water under a white sheet at the doorway; the dead woman steps or falls into them, is wrapped, looks up, and tells the gentleman her sister pushed her down while picking peas.

The narrative calls the visitor a dead woman; after she steps or falls into hot water and milk under a sheet, she is wrapped, looks up, and speaks to identify her murderer.
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Jamaica Anansi Stories SONG AND DANCE. / PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY.; lines 4834-4972 confidence: medium

The other daughter repeats the song, catches the fish, and the family cooks it; the first daughter refuses to eat, sings, and the fish come up and become a big fish which she puts back in the river.

In “Fish fish fish,” the fish is caught and cooked, but after the first daughter sings, the fish come up and turn into a big fish which she returns to the river.
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Jamaica Anansi Stories SONG AND DANCE. / PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY.; lines 6062-6207 confidence: medium

Tiger repeats the procedure in the other order, burning his throat first and eating the meat afterward, gaining a clearer voice than the woman. He sings the mother’s song; the girl thinks it is her mother, answers, the door opens, and Tiger catches and swallows her.

Tiger swallows the girl; after he is killed, his belly is opened, the daughter is removed with a little life left, and life is restored to her.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIX / THE LAST FEAST OF THE HEROES / CANTO XX / ARMAGEDDON; lines 4047-4139 confidence: medium

Kalevide's soul flies down from heaven to reanimate his body; the gods and Taara's wisdom cannot restore his legs, so he is mounted on a white charger and sent to his post.

Kalevide's soul returns to reanimate his body, but the gods cannot restore his legs.
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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 wanders toward Lake Peipus, steps into brook Käpä, and his sword cuts off his legs; his soul goes to the halls of Taara, the gods bid it reanimate his body, and he is placed on horseback at Põrgu's gates to guard Sarvik and his hosts.

After the Kalevide's legs are cut off by his sword, his soul takes flight to the halls of Taara, but the gods command it to reanimate his body.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MAN IN THE MOON. / THE MAIDEN AT THE VASKJALA BRIDGE. / RED RIDING-HOOD. / SNOWWHITE, THE GLASS MOUNTAIN, AND THE DESPISED YOUNGEST SON.; lines 9939-10020 confidence: high

The elder sisters murder and bury the youngest sister, a shepherd makes a flute that sings of her death, and the prince has her exhumed and reanimated with water from the healing well in his courtyard.

The murdered maiden is reanimated with water from a healing well in the prince's courtyard.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 17000-17240 confidence: medium

Entries include Water-mother, water-sprite gifts, Waters/Lady of the Waters, and water of strength and weakness, with a note that it is perhaps connected with Russian Water of Death and Life, one healing a dead body's wounds and the other restoring life.

The index entry for water of strength and weakness notes a possible connection with Russian Water of Death and Life, one healing wounds of a dead body and the other restoring life.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE TREASURE-BRINGER. / THE WOODEN MAN AND THE BIRCH-BARK MAID. / MARTIN AND HIS DEAD MASTER. / THE COURAGEOUS BARN-KEEPER.; lines 13056-13141 confidence: medium

The barn-keeper opens the coffin, finds a little old bearded man, warms and feeds him, and the old man thanks him, promises a princely reward, and warns him to secure the door against the furious cat.

The old man is found stiff in a coffin and revives after the barn-keeper warms him by the fire and feeds him porridge.
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kikuyu

With a Prehistoric People: The Akikuyu of British East Africa INDEX / INDEX / INDEX / INDEX; lines 24201-24371 confidence: high

The index lists resurrection of a victim of poison in a folktale.

The index lists resurrection of a victim of poison in a folktale.
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With a Prehistoric People: The Akikuyu of British East Africa THE LOST SISTER 293 / THE LOST SISTER 295 / THE FOUR YOUNG WARRIORS / A TALE WHICH INCULCATES KINDNESS TO ANIMALS; lines 18079-18144 confidence: high

Kacham'bi leaves the baby in the bed and goes to the stream; the bird slips to the empty hut, perches on the bed, and suffocates the child by pinching its throat with its beak.

The child is suffocated and described as dead; after the bird makes medicine, the child breathes once more and is said to be given back.
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With a Prehistoric People: The Akikuyu of British East Africa THE LOST SISTER 295 / THE FOUR YOUNG WARRIORS / A TALE WHICH INCULCATES KINDNESS TO ANIMALS / THE GIRL AND THE DOVES; lines 18147-18205 confidence: high

Wanjiru is beaten by her mother, dies, and doves gather her bones, join them with chains, repair her back, make her alive again, and find her a cave house by the riverside.

Wanjiru dies, her bones are gathered and joined by doves, she becomes alive again, later falls apart, and is assembled again.
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With a Prehistoric People: The Akikuyu of British East Africa THE STORY OF THE GREEDY HYENA / THE ELEPHANTS AND THE HYENAS / THE GIANT OF THE GREAT WATER 309 / THE GIANT OF THE GREAT WATER; lines 18417-18504 confidence: high

The warrior confronts Mukun'ga M'Bura, who fears him and asks him not to strike the heart but to open the middle finger; from the large opening come the father, young men, women, cattle, sheep, houses, and food stores as before.

After the warrior opens Mukun'ga M'Bura's middle finger, the eaten father, people, livestock, houses, and stores emerge as before and are described as restored.
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With a Prehistoric People: The Akikuyu of British East Africa WITCHCRAFT / WITCHCRAFT 273 / WITCHCRAFT 275 / MEDICINES 277; lines 17314-17409 confidence: high

The wizard cuts off pieces of the corpse's flesh to make medicine; "The victim then comes to life," and the wizard may kill him again unless a friend intervenes.

The passage states that the victim comes to life after the wizard cuts corpse flesh for medicine, and that a friend can apply good medicine to a corpse so that the person comes to life.
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maori

Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE ADVENTURES OF RATA. 109 / THE ADVENTURES OF RATA. 11 / THE ADVENTUEES OF RATA. 115 / IIG POLYNESIAN MYTHOLOGY.; lines 3773-3799 confidence: high

Rata repeats the incantation Titikura; “his slain warriors were by its power once more restored to life,” return to combat, and the Ponaturi are slain.

The passage says Rata repeats the incantation Titikura and his slain warriors are restored to life and re-enter combat.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CUESE OF MANAIA. 177 / THE CURSE OF MANAIA. 179 / THE CURSE OF MANAIA. 181 / HATUPATU AND HIS BROTHERS. 183; lines 5758-5875 confidence: high

Hatupatu's parents send a spirit, Tamumu-ki-te-rangi, whose form is a flag; it reaches the burial place, finds Hatupatu, performs enchantments, and he comes to life again.

Hatupatu's parents send a spirit that finds his burial place, performs enchantments, and Hatupatu comes to life again.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER IV / TAMA-TEA AND RONGO-KAKO. / PAWA AND HOU-NUKU. 93 / HORO-UTA AT EAST CAPE. 95; lines 4610-4704 confidence: medium

At Ana-ura the pursuers cook in ovens; at Whanga-ra they find Pou-heni's sacred party like dead men, covered with blowflies, weak from hunger, and with clenched teeth.

People described as like dead or apparently dead are revived when a sacred fire is lit, urine is heated, their jaws are opened, and the liquid is poured into their mouths.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 DEATH OF KANA-TE-PU. 239 / II IM / APOKA AND HIS WIVES. 241 / HINE-MAKA SAVED FROM DEATH. 245; lines 11067-11141 confidence: medium

Te-rangi-tau-neke is later reported killed in an ambush, but his guardian gods lick up his blood; he recovers, retakes the pā from enemies, sets it on fire, withdraws south, and eventually dies at Waiho-pai.

Te-rangi-tau-neke is reported killed, but his guardian gods lick up his blood and he recovers.
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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: high

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.

Mahi-rua is said to be dead after falling before Pawa and is restored to life when Pawa lays the fish tail on him.
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romanian

Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3004-3097 confidence: medium

The griffin asks why its children have not eaten the little girl, swallows Wild-Rose, and she reappears seven times more beautiful.

Wild-Rose is swallowed by the griffin and then appears again seven times as beautiful as before.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5360-5480 confidence: low

The youth reaches home; his father is said to die of joy and come to life again on seeing his son grown tall, handsome, and sensible.

The father is said to have died of joy and come to life again when he saw his son.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 7002-7089 confidence: medium

"Go into the world, every one of you, move every thing that can be moved, and find Petru. Bring him to me dead or alive!"

Petru is sought dead or alive, found at the bottom of a well, and Holy Friday immediately sends for a gold crucible and the water of life because he is in a sad case.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 7091-7187 confidence: high

At the deserted well, Petru is reduced to bones and ashes. Holy Wednesday gathers and fits the bones; Holy Friday orders whirlwinds to collect the ashes; Holy Thursday makes a fire and boils dew from flowers in a gold crucible.

Petru's bones and ashes are collected, ritually treated with boiling dew, the herb of life, ashes, wind, and repeated salving, after which he springs up alive and enhanced.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 885-998 confidence: medium

At the field from which they started, the companion says the stone pillars are the narrator's brothers, transformed because of their treatment of him; at the narrator's request, he restores them to human form after warning of regret.

The stone pillars are revealed as the narrator's brothers and are restored to human form when the narrator pleads for them.
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tibetan buddhist

The Buddhism of Tibet, or Lamaism NAN-SA, 557 / NAN-SA. 559 / NAN-SA. 561 / NAN-SA. 563; lines 30038-30142 confidence: high

Yama tells Nan-sa she is not sinful, instructs her to return to the human world, recover her old body, become a death-returned person, and benefit animal beings.

Yama sends Nan-sa back to life, tells her to recover her body and become a death-returned person, and she later speaks from the resumed body.
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The Buddhism of Tibet, or Lamaism SCOOPION CHARM / A BLACK-HAT SORCERER,. / DEVIL-DANCING SORCERERS. 477 / GOVERNMENT SOOTHSAYER. 479; lines 25556-25656 confidence: high

In a legend, Pehar enters a resident of Ts’al-gun-tan; Lama Z’an encloses the possessed man in a box and throws it into the Kyi river; De-pung’s abbot prophesies the box; pupils retrieve it; fire emerges into a tree; a dead body is found; prayer causes the spirit to return; the resuscitated corpse asks for a small dwelling at the place.

A dead body is found in the box; by the abbot’s prayers the spirit returns, and the corpse is described as resuscitated.
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The Buddhism of Tibet, or Lamaism WANS. DDD / NAN-SA, 557 / NAN-SA. 559 / NAN-SA. 561; lines 29902-30009 confidence: low

The act title announces Nan-sa's return from the dead; the prince finds his mother dead, tells his father, and the father urges Nan-sa to arise, but the corpse remains still because the spirit has fled.

The act title names Nan-sa's return from the dead, and the scene establishes that Nan-sa is dead, her corpse is still, and her spirit has fled.
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The Tibetan Book of the Dead INTERPRETATION OF REBIRTH DOCTRINE 41 / ESOTERICISM OF REBIRTH DOCTRINE 43 / ESOTERICISM OF REBIRTH DOCTRINE 45 / ESOTERICISM OF REBIRTH DOCTRINE 47; lines 3094-3208 confidence: high

Er son of Armenius is slain in battle, found undecayed after ten days, returned to life on the twelfth day while on the funeral pile, and says his soul journeyed with a great company after leaving the body.

Er is slain, later returns to life, and reports what he saw after death.
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The Tibetan Book of the Dead THE AFTER-DEATH JUDGEMENT 39 / INTERPRETATION OF REBIRTH DOCTRINE 41 / ESOTERICISM OF REBIRTH DOCTRINE 43 / ESOTERICISM OF REBIRTH DOCTRINE 45; lines 2890-2985 confidence: high

The passage summarizes a belief that the human soul remains after death for three thousand years, while bodily constituents transmigrate through animals and plants, then are gathered so the soul can rebuild and be reborn in a human body.

The passage repeatedly frames after-death processes as rebirth or resurrection, including the three-thousand-year human rebirth summary, Mystery teachings, the Bardo interpretation, and Purnavijaya's recall to human life.
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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 A MURDEROUS ATTACK / INDIAN CLAY PIPE-BOWL. / CHAPTER XXVI / IN DANGER OF BURIAL ALIVE; lines 10825-10935 confidence: high

Reports had circulated that the narrator had died and was mysteriously resuscitated; the people became shy and frightened on his arrival.

Reports say the narrator had died and been resuscitated, and Hunt reports that he was regarded as one who had risen from the dead.
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco A MURDEROUS ATTACK / INDIAN CLAY PIPE-BOWL. / CHAPTER XXVI / IN DANGER OF BURIAL ALIVE; lines 10937-11001 confidence: medium

The narrator says the incidents show the Indians believed he had died, doubted whether he was the living embodiment of his former self, and viewed his condition as resuscitation or miraculous preservation that encouraged acceptance of the Gospel.

The narrator reports that the Indians believed he had actually died, doubted whether he was the living embodiment of his former self, and interpreted his condition as resuscitation or miraculous preservation.
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco A MURDEROUS ATTACK / INDIAN CLAY PIPE-BOWL. / CHAPTER XXVI / IN DANGER OF BURIAL ALIVE; lines 10937-11001 confidence: medium

Esoabyabam introduces the narrator to Kisapang visitors: “There sits the body of Yiphenabanyetik.” The visitors stand at a safe distance, whisper, and leave.

Visitors keep a safe distance from the narrator's perceived uncanny presence, and after his return some touch him to see whether he is flesh and blood.
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco GENERAL CHARACTERISTICS / GENERAL CHARACTERISTICS / CHAPTER XXI / MORALS; lines 8330-8442 confidence: low

A story is reported, with truth not vouched for, of a woman supposed to have escaped from her grave; her footprints wander from the path into woods and open country, and she is not seen again.

A woman was supposed to have escaped from her grave, leaving footprints and disappearing; the narrator considers premature burial and subsequent madness possible.
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islamicate folklore

The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10947-11054 confidence: medium

The princess asks the bird to identify her brothers among the black stones; the bird reluctantly tells her to take a pitcher and sprinkle its water over every black stone while descending.

Water from a pitcher changes black stones back into men, including the princess's brothers.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10947-11054 confidence: medium

Holding the three wonders, Princess Parizade asks about her brothers as black stones; the bird tells her to sprinkle water from a nearby pitcher over every black stone while descending.

Water from a pitcher sprinkled on black stones makes them instantly become men; the princess says she delivered the transformed people by sprinkling them.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 5485-5587 confidence: high

The hunchback, already half drunk, comes to the tailor singing and playing a drum; the tailor brings him home, the wife invites him to supper, and he chokes on a fish bone and is believed to die.

The hunchback is treated as dead for a night and most of a day, but the barber removes the obstructing bone and the hunchback sneezes, stretches, and opens his eyes.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 5485-5587 confidence: medium

The tailor reports that the hunchback came half drunk, singing and playing a drum; at supper a fish bone lodged in his throat, he was believed dead, and the body was moved to the Jewish physician, the purveyor, the street, and was associated with the merchant.

The hunchback is believed dead after choking, is treated as a corpse, and later revives after the barber removes the fish bone.
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japanese

Japanese Fairy Tales THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER / THE STORY OF THE OLD MAN WHO MADE WITHERED TREES TO FLOWER; lines 4627-4745 confidence: high

Some ashes accidentally scatter on the garden trees; although it is late autumn and the trees are leafless, cherry trees, plum trees, and other shrubs burst into bloom like spring.

Ashes from the burned mortar make leafless autumn trees bloom and are sought for a withered or dead cherry tree.
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Japanese Fairy Tales THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER / THE STORY OF THE OLD MAN WHO MADE WITHERED TREES TO FLOWER; lines 4627-4745 confidence: medium

In late autumn, ashes scattered on the garden trees make cherry trees, plum trees, and other flowering shrubs burst into bloom like spring.

Ashes from the burned mortar make leafless autumn trees bloom and are brought to revive the Daimio’s withered cherry tree.
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Japanese Fairy Tales THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER / THE STORY OF THE OLD MAN WHO MADE WITHERED TREES TO FLOWER; lines 4747-4816 confidence: medium

A withered tree blooms; the Daimio rejoices, gives the old man sake and valuable rewards, names him Hana-Saka-Jijii, and sends him home with honor.

The passage centers on a withered tree bursting into bloom and on a later failed attempt to make a dead tree blossom by the same apparent method.
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Kwaidan: Stories and Studies of Strange Things THE STORY OF AOYAGI / JIU-ROKU-ZAKURA / RIKI-BAKA / HI-MAWARI; lines 2655-2729 confidence: medium

The passage names enchanted plants that heal sickness, a magical grass that quickens the dead, and fairy water whose single drink confers perpetual youth.

The passage says a magical grass quickens the dead and fairy water grants perpetual youth after a single drink.
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shan

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: high

Sakya comes in the form of an old man with “magic water of marvellous power” and says to sprinkle it on the dead so “they will live again.”

Sakya appears as an old man and gives magic holy water, saying that sprinkling it on the dead will make them live again.
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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 10577-10734 confidence: high

Hsa-pu-te-hsa receives the visitors with a sitting place, water gourd, and betel-box; Kap-pa-ra explains King Hpung-ka-lit sent him to ask her to be his wife; she says previous suitors died and are stone by the stairway; Kap-pa-ra pours magic water on the stones and they become men.

Kap-pa-ra pours water of magic power on stones identified as dead princes, and they become men again and are described as returning to life.
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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 12222-12362 confidence: high

The fairy asks to die outdoors near green trees, prays that her eyes become two green parrots, is cut down by swords, dies, and her eyes become two green parrots that fly into a tree and talk.

The fairy is killed, her eyes transform into parrots, and the parrots state she was born again in a lotus and later descends from the sky.
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Shans at Home, With Two Chapters on Shan History and Literature WOMAN IN WORKING DRESS. / YOUNG MARRIED WOMEN. / A FUNERAL. / THE HOME; lines 4905-5017 confidence: high

Friends, relations, and lovers who die are expected to meet, recognize, and love each other again; this is not bodily recognition, and resurrection of the body is said to be impossible and inconceivable to a Shan.

The passage says resurrection of the body is impossible or inconceivable because the spirit has inhabited innumerable spirit and material forms.
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shinto

Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 310 / BOOK XI. / NINTOKU. 273 / NINTOKU. 275; lines 15812-15919 confidence: high

The Prince Imperial says his elder brother will not change his resolution and asks why he should prolong his life and trouble the Empire; he dies by his own hand.

The Prince Imperial dies by his own hand; after three days Oho-sazaki mourns and calls three times, and the Prince comes to life and sits up.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 582. / A.D. 583. / XX. 10, / BIDATSU. 99; lines 5514-5630 confidence: high

“Illa came to life again” and said the act was done by “our slaves, and not of Silla,” then died.

After Illa is slain, he comes to life again, speaks a final statement, and then dies.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 684. / X XIX. 49. / A.D. 685. / KIX. 58.; lines 20928-21043 confidence: high

“The priests Pép-chang and Gonju presented to the Emperor an infusion of Wokera.” The same entry says the ceremony of “calling on the spirit” was performed for the Emperor’s sake.

The passage records a ceremony of calling on the spirit for the Emperor; the note says the rite renews vigor and prolongs life, and its origin account says the dead will come to life when the treasures are shaken with the formula.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XT. 25. / SUIKO. 143 / A.D. 613. / SUIKO. 145; lines 8062-8122 confidence: low

The Prince says the man was no ordinary man and must have been upright; inspection finds the mound undisturbed, the tomb empty, and “nothing but the garment folded up and laid on the coffin.”

The mound is reported undisturbed, but the opened tomb contains no corpse and only a folded garment on the coffin.
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sikh

The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter I / Chapter II / Chapter III / Chapter IV; lines 6418-6543 confidence: high

Guru Nanak arrives in Dihli; Ibrahim Lodi’s elephant has died, and its keepers bewail the loss of the animal that maintained them.

The elephant is introduced as dead, stands after the Guru’s instruction and invocation, and later dies again; the Guru attributes reanimation to 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 9728-9927 confidence: medium

The hymn compares humans to herdsmen briefly in pasture, calls sleepers to awake, says the body falls and soul departs, says the dead do not hear, and says the one who laid them to sleep will awake them.

The hymn says the dead do not hear and that the one who laid them to sleep will awake them.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SIKH RELIGIO / Chapter XI / SIKH. / Chapter XII; lines 11535-11724 confidence: medium

"God killeth and restoreth animals to life ; none else may preserve them."

The passage states that God kills animals and restores them to life, and that none else can preserve them.
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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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zuni

Zuni Folk Tales A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS:; lines 1225-1329 confidence: high

The Owl-being refuses to hand over the sleep medicine to the eager youth, says he will sleep and wake at morning star with his dead wife before him, predicts she will wake with sunrise, and forbids approaching or kissing her until they reach home.

The Owl calls her the young man's dead wife, predicts she will wake with the rising sun, and she opens her eyes when the first ray brightens her face.
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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 12956-13078 confidence: high

The Sun-father instructs that after the dance, once sleepers snore, the boys must take the mother's bones, two dried eyes, and heart; if no part is missing, she will live again. The boys agree.

The mother is expected to come to life again when her bones, eyes, and heart are recovered, with the condition that no part be missing.
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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 13201-13327 confidence: high

The younger brother gathers his mother's bones from the niche into his blanket; a ladder rung creaks, dancers wake, and he drops one of his mother's eyes while escaping.

The younger brother gathers his mother's bones, and at the spring she comes to life, though one missing eye leaves her impaired.
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Zuni Folk Tales THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES / THE WARRIOR SUITOR OF MOKI / HOW THE COYOTE JOINED THE DANCE OF THE BURROWING-OWLS; lines 6221-6341 confidence: medium

Coyote reaches the roof where the female body lies stiff, washes her head, sews her head to her body with sinew, blows into her throat, and finds that air leaks through holes in her neck with no animation.

Coyote explicitly hopes to resuscitate the dead female through rejoining, breath, and meal-water pap, but the attempt fails.
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christian

Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles / NOTES / THE TITLE; lines 1114-1189 confidence: high

The document is described as concluding with a vision of the Lord coming upon the clouds of heaven with all the saints; the resurrection is of the dead, but not all the dead, and no second resurrection or interval is explicitly indicated.

The passage explicitly states that the resurrection is of the dead, while also noting that it is not of all the dead.
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Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles; lines 566-682 confidence: high

The signs of truth are a sign of outspreading in heaven, a trumpet voice, and resurrection of the dead, not of all; the Lord comes with all the saints and the world sees him coming on the clouds of heaven.

The signs of truth include resurrection of the dead, and the Lord comes with the saints and is seen on the clouds of heaven.
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Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles; lines 895-958 confidence: high

The signs of truth are an opening in heaven, the trumpet's sound, and the resurrection of the dead, not of all; the Lord comes with the saints and is seen on the clouds of heaven.

The signs of truth include resurrection of the dead, followed by the Lord coming with the saints on the clouds of heaven.
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khoisan south african

South-African Folk-Tales HORSE CURSED BY SUN / LION'S DEFEAT / THE ORIGIN OF DEATH / ANOTHER VERSION OF THE SAME FABLE; lines 2750-2762 confidence: high

"The Moon dies, and rises to life again."

The Moon dies and rises to life again, and the original message says humans should likewise die and rise to life again.
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South-African Folk-Tales LION'S DEFEAT / THE ORIGIN OF DEATH / ANOTHER VERSION OF THE SAME FABLE / A THIRD VERSION OF THE SAME FABLE; lines 2765-2780 confidence: high

The Moon sends the Hare to tell Men that “as she (the Moon) died away and rose again, so mankind should die and rise again.”

The Moon’s intended message grants mankind death followed by rising again, but the Hare delivers the opposite message that Man should die and rise no more.
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South-African Folk-Tales THE ZEBRA STALLION / WHEN LION COULD FLY / LION WHO THOUGHT HIMSELF WISER THAN HIS MOTHER / LION WHO TOOK A WOMAN'S SHAPE; lines 2639-2666 confidence: high

The fire flares near the heart; the Woman's heart jumps onto the ground, and the Mother places it in a calabash.

The daughter's heart is placed in a calabash; first milk is added; the calabash grows and the girl grows again inside it.
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taoist

Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XV. / CHAPTER XVI. / O 2 / CHAPTER XVII.; lines 10122-10273 confidence: high

Chuang Tzu asks whether the skull would accept body reborn, bones and flesh renewed, and return to parents, wife, and youthful friends.

When Chuang Tzu proposes renewed body, bones, flesh, and return to family and friends, the skull refuses to exchange death’s happiness for mortal troubles.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BOOK XVIII. / Part II. Section XI. / PT. II. SECT. XI. THE WRITINGS OF X-WANG-3ZE. 3 / PT. II. SECT. XI. THE WRITINGS OF XWANG-3ZE. 5; lines 376-471 confidence: medium

Kwang-tze asks whether the skull would wish the Ruler of Destiny to restore its body, family, and acquaintances; the skull refuses to cast away its royal-court enjoyment for the toils of life.

When asked whether it would wish its body and former relations restored, the skull refuses to abandon the enjoyment of death for human toil.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book XXIII. / Book XXIV. / Book XXV. / Book XXVL; lines 12861-12884 confidence: medium

"The Resurrectionist Students."

The paragraph topic is explicitly titled Resurrectionist Students.
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ainu

Aino Folk-Tales INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1391-1474 confidence: high

The shark laughs; Okikurumi cuts the rope, reaches land, and revives dead Samayunguru. The shark dies at the river-mouth of Saru with the harpoon tip in its flesh; the harpoon's plant materials grow in its skin; scavengers refuse it and it rots away.

Okikurumi revives Samayunguru, who is explicitly described as having been dead.
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Aino Folk-Tales INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1391-1474 confidence: high

The shark laughs at Okikurumi; Okikurumi cuts the rope, reaches land after a long time, and revives the dead Samayunguru.

Okikurumi revives Samayunguru, who is explicitly described as having been dead.
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maya quiche

The Popol Vuh THE POPOL VUH / THE FIRST BOOK / THE MYTH OF VUKUB-CAKIX / THE SECOND BOOK; lines 437-521 confidence: high

Hun-Ahpu and Xbalanque confide in Xulu and Pacaw, explain that the Xibalbans failed because animals were not on their side, instruct them about their bones, die on a funeral pile, have their bones powdered and thrown into a river, and reappear as men-fishes and then ragged old men performing wonders.

The brothers die together, their bones are powdered and thrown into a river, and they later reappear in new forms before resuming action.
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The Popol Vuh THE POPOL VUH / THE FIRST BOOK / THE MYTH OF VUKUB-CAKIX / THE SECOND BOOK; lines 437-521 confidence: high

Hun-Ahpu and Xbalanque confide in Xulu and Pacaw, explain that the Xibalbans failed because animals were not on their side, instruct them about their bones, die on a funeral pile, have their bones powdered and thrown into a river, and reappear as men-fishes and then ragged old men performing wonders.

The brothers demonstrate killing and restoring to life, induce the Xibalban monarchs to request the experience, then kill them without restoring them.
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micronesian

The Island of Stone Money: Uap of the Carolines CHAPTER IX / RELIGION / RELIGION / RELIGION; lines 3331-3380 confidence: high

Yalafath commands the daughter to marry the kan who had killed and revived her, and gives them a large canoe with a sail.

The daughter is ordered to marry the kan/han who had earlier killed her and brought her to life again.
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The Island of Stone Money: Uap of the Carolines THE ISLAND OF STONE MONET / CHAPTER IX / RELIGION / RELIGION; lines 3280-3328 confidence: high

The daughter sees devils or kan on the driftwood; they are clothed, she is naked, and they kill her and preserve her body in salt.

The daughter is killed and preserved in salt, then restored to life when Yalafath commands the killers to work a charm.
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vietnamese

Stories and Legends of Annam Q 225 / SOUSSYAMA / THEY WHO DIED FOR THEIR COUNTRY / THE CITIZEN OF CU-LAC; lines 8492-8691 confidence: medium

The captain cuts off Nguyen's head; the Nguyen host cries out in terror, falls into bewilderment, and doubts the genii for permitting their best warrior to be shamefully slain.

After being beheaded, Nguyen picks up his head, carries it, kills the enemy captain, and later has the head fastened back to his shoulders through supernatural aid.
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Stories and Legends of Annam XVII I / THE RIVAL GENII / SONG ON THE DEATH OF A YOUNG MAIDEN / HONG-LO THE GIANT; lines 4105-4318 confidence: high

Hong-Lo searches all night, draws up his nets at dawn, finds Sen's body in the meshes, tries to revive her, and lays her on seaweed and moss in his dwelling.

After Sen's body is recovered from the sea, good and powerful genii aid Hong-Lo in bringing her back to life.
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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 I30 KAFFIR FOLK TALES, / THE STORY OF MBULUKAZL 151 / IS2 KAFFIR FOLK TALES, / THE STORY OF MBULUKAZL 153; lines 6471-6531 confidence: high

The next day Mbulukazi's ox comes to the village, lows, tears down Mahlunguluza's old ruined house with its horns, and draws the attention of men.

Mbulukazi's ox alerts the village, leads men to the drowning-place, retrieves her body, and licks her until life comes back.
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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: high

The daughter loves Sikulume, drives the eland into a great fire, takes out the little coal, puts it in water, and Sikulume becomes a young man again.

The eland form is burned into a little coal; when the coal is put in water, Sikulume becomes a young man again.
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yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. CHAPTER VII. / THE INDWELLING SPIRITS AND SOULS OF MEN. / THE JND WELLING SPIIUTS AM) SOULS OF MEN. 1 20 / THE IND WELLING SPIRITS AND SO ULS OF MEN. 1 8 1; lines 4801-4957 confidence: medium

The father tells the king; the king comes, hears the olu address him, summons the elder brother, and the elder confesses after hearing what the olu sang.

The king says the elder brother will be slain so the child will come back to life; the elder is killed and the younger returns to life.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. REMARKS ON THE FOREGOING. / CHAPTER V. / PRIESTS AND WORSHIP. / CHAPTER VI.; lines 3857-3983 confidence: medium

“Egungun really means ‘bone,’ hence ‘skeleton,’ and Egungun himself is supposed to be a man risen from the dead”; the part is acted by a man in a long robe and wooden mask.

Egungun is supposed to be a man risen from the dead and to return from the land of the dead, although the passage also says the role is acted by a disguised man.
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aboriginal australian

Ethnological Studies among the North-West-Central Queensland Aborigines FIGHTING. FIGHTING- WEAPONS. 147 / LIGHTING. FIGHTING-WEAPONS. 151 / CHAPTEE XI. / DISEASE, ACCIDENT, DEATH. CANNIBALISM.; lines 12819-12907 confidence: high

An aspirant may travel to a Goa encampment, give gifts to a teacher, be put to death, spend four days in a water-hole, be smoke-dried by surrounding fires on the fifth day, become alive again, and be taught use of the bone and songs.

At the Goa encampment the aspirant is put to death, placed in a water-hole for four days, dried by fires on the fifth day, and made alive again before instruction.
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akan

West African Folk-Tales XVIII. WHY THE MOON AND THE STARS RECEIVE THEIR LIGHT FROM THE SUN / II. MISCELLANEOUS TALES / XIX. OHIA AND THE THIEVING DEER / XX. HOW THE TORTOISE GOT ITS SHELL; lines 1829-1893 confidence: high

The rain continues for nearly two months; the people remain inside, and Klo dies outside under the weight of the load he cannot remove from his back.

Klo dies under his load and is later restored to life by wonderful medicines.
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arthurian

The High History of the Holy Graal TITLE I. / BRANCH XV. / TITLE I. / VIII.; lines 8798-8861 confidence: medium

The damsel says she has made a vow and that a holy hermit told her the enemy knight cannot be overcome unless she brings cloth covering the altar in the chapel of the Grave-yard Perilous; the cloth is holy because the Lord God was covered with it in the Holy Sepulchre when He came back from death to life.

The cloth is described as having covered the Lord God in the Holy Sepulchre when He came back from death to life, and it is required for overcoming the enemy knight.
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bavili

At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa VI MEASURES, SIGNS, AND SYMBOLS 73 / VI MEASURES, SIGNS, AND SYMBOLS 75 / CHAPTER VII / BAVILI PSYCHOLOGY; lines 4282-4362 confidence: medium

A prior example is recalled: a girl living in Malela was said to have died and been buried, then been sold in Boma as a slave, later returned to her family, and was supposed by her parents to be under Nyungala's influence.

The passage gives two cases of girls said to have died and been buried and then returned or been found alive, with one explicitly described as living as a Ximbindi.
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burmese

The Soul of a People DEATH, THE DELIVERER / DEATH, THE DELIVERER 305 / DEATH, THE DELIVERER 307 / DEATH, THE DELIVERER 309; lines 10328-10398 confidence: medium

She comes to the Buddha, who is teaching under a fig-tree, tells him of her losses, and demands that he restore those she has lost.

The woman demands restoration of her dead, and the Buddha says he can bring back their lives if she obtains mustard-seed under an impossible condition.
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confucian

The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XXVII. FANG At / BOOK XXVIII. AUNG YUNG / BOOK XXIX. PIAO At / RULES ON HURRYING TO MOURNING RITES?.; lines 14860-14995 confidence: medium

Corpse-dressing begins only after three days because the filial son grieves as if the dead might come back to life; after three days without return, the father is not alive.

The three-day delay before dressing is explained as waiting to see whether the dead parent will come back to life.
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daoist

Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVII. / AUTUMN FLOODS. / CHAPTER XVIII. / PERFECT HAPPINESS.; lines 7624-7756 confidence: medium

Chuang Tzŭ asks if the skull would accept renewed body, bones, and flesh to return to family and friends; the skull refuses to exchange its happiness for mortal toil.

Chuang Tzŭ proposes that the skull's body, bones, and flesh be renewed so it can return to family and friends, but the skull refuses to abandon the happiness of death for mortal toil.
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fijian

Tales from Old Fiji CAME UP TO WINDWARD 3 / CAME UP TO WINDWARD 5 / CAME UP TO WINDWARD 7 / CAME UP TO WINDWARD 9; lines 2223-2342 confidence: low

The orator reports that the voyagers have come from Bau bringing the king's daughter Lady Langi; the king replies that the death-feast has long been eaten and mourning for his daughter has ended.

The king calls the visitors gods and asks Bulu, Spiritland, whether it has brought his daughter back to him after her death-feast.
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ganda

The Baganda: An Account of Their Native Customs and Beliefs VII THE KING 217 / VII THE KING 219 / VII THE KING 221 / VII THE KING 223; lines 12184-12228 confidence: medium

A person brings Mawanda a lying message that an old king has risen from the dead to fight him; Mawanda, despite a prior order that no war drum be sounded, sends Kangwao to collect an army.

A lying message says an old king has risen from the dead and is coming to fight Mawanda, prompting military action.
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jain

Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 2, LECTURE 2. 357 / BOOK 2, LECTURE 2. 361 / BOOK 2, LECTURE 2. 363 / BOOK 2, LECTURE 2. 365; lines 20441-20534 confidence: low

The note says the Vaitali art teaches raising a stick by spells and the Ardhavaitalika removing it; it adds that Pali vētālam means the magic art of bringing dead bodies to life by spells.

A note says that in Pali vētālam means the magic art of bringing dead bodies to life by spells.
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malagasy

Madagascar Before the Conquest: The Island, the Country, and the People ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I97 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I99 / CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES.; lines 9745-9919 confidence: high

Children play Petapetaka Inenibe by choosing one child as a dead granny figure, described as dead or extinguished by day and living or lighted by night, placing her in the middle, and covering her with clothes.

The game treats the granny player as dead, includes lamentation and a dream-period promise of rising, and ends with the player getting up alive again amid rejoicing.
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maya

The Maya Chronicles CONQUEST AND MAP. / NOTES. / U THAN AHAU PECH AHKIN. / THE WORD OF THE LORD PECH, THE PRIEST.; lines 6436-6553 confidence: high

Francisco Hernández, as reported by Las Casas, is cited for a Maya mythological account in which the Bacab god or gods support the four corners of heaven, are identified with year bearers or Dominical days, died on One Imix, and came to life after three days.

The Bacab god or gods are said to die on One Imix and come to life again after three days.
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nahua

Rig Veda Americanus: Sacred Songs of the Ancient Mexicans LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA / GLOSSARY.; lines 2150-2259 confidence: low

“Compound of miqui, to die, and yecaui, to cease; ‘to cease dying.’”

Mozcaltizqui is derived from a term glossed as to resuscitate or animate; Miquiyecauiz is glossed as to cease dying.
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