Motif

Return

return

A motif of the The Hero's Journey family. Every row below is a tagged passage; each rests on a quote in its source text.

5,501 occurrences

105 traditions

greek

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

One maiden will not kill her couch-partner; she will bear a race of kings in Argos, and from this seed a dauntless archer will arise to free Prometheus from his toils.

Prometheus predicts that from Io's line will spring a dauntless archer who will set him free from his toils.
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Aeschylus' Prometheus Bound and the Seven Against Thebes STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED. / FOOTNOTES; lines 2975-3124 confidence: high

"Adrastus alone had been promised a safe return home."

A note says Adrastus alone had been promised a safe return home.
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Aesop's Fables; a new translation THE LION AND THE BULL / THE WOLF, THE FOX, AND THE APE / THE EAGLE AND THE COCKS / THE ESCAPED JACKDAW; lines 3153-3164 confidence: medium

The jackdaw dislikes living with people; when it seems fairly tame and is not watched closely, it slips away and flies back to its old haunts.

After slipping away, the jackdaw flies back to its old haunts.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5445-5542 confidence: medium

Zeus sends Hermes with a golden wand to Erebus to persuade Hades and lead Persephone from misty gloom to light; Hermes finds Hades with reluctant Persephone, who yearns for Demeter.

Hermes goes to Erebus and the hidden places of the earth to lead Persephone from misty gloom to the light and back to Demeter's temple.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5445-5542 confidence: medium

Zeus sends Hermes with a golden wand to Erebus to persuade Hades and lead Persephone from misty gloom to the light; Hermes descends and finds Hades with reluctant Persephone, who yearns for her mother.

Persephone is in Hades' house as his shy mate, is reluctant and longing for her mother, and is sent back toward Demeter; Hades describes himself as her husband.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5445-5542 confidence: high

Zeus sends Hermes with a golden wand to Erebus to persuade Hades and lead Persephone from misty gloom to the light; Hermes descends and finds Hades with reluctant Persephone, who yearns for her mother.

Hermes is sent down to Erebus to bring Persephone forth from misty gloom to the light and then drives her back to Demeter's temple.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5544-5635 confidence: high

Demeter and Persephone embrace; Demeter asks whether Persephone tasted food below and explains that if she did, she must dwell beneath the earth for a third part of each year and return above when spring flowers bloom.

Persephone comes back from Erebus and is to come up again from darkness and gloom when spring flowers bloom.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5544-5635 confidence: high

Demeter and Persephone reunite and embrace. Demeter asks if Persephone tasted food below and explains that tasting food requires annual return beneath the earth for a third part of the seasons, with spring return from darkness and gloom.

Demeter states that tasting food below determines Persephone's return below; Persephone reports being forced to taste a pomegranate seed, and the settlement establishes repeated return from darkness and gloom.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 1108-1144 confidence: low

The tract's scope includes the descent and relative dates of Homer and Hesiod, their poetical contest at Chalcis, Hesiod's death, and Homer's wanderings and fortunes down to his death.

The Contest includes Homer's wanderings and fortunes down to the time of his death.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 816-912 confidence: high

The Returns is summarized as beginning where the Sack of Troy ends and telling of Agamemnon and Menelaus' dispute, Menelaus' departure, lesser heroes' fortunes, Agamemnon's return and death, Orestes' vengeance on Aegisthus, and Menelaus' return home.

The Returns summary describes departures and returns from Troy, Agamemnon's tragic death, Orestes' vengeance, and Menelaus' return home.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 914-1008 confidence: high

Zeus is forced to bring Persephone back from the lower world, but Hades contrives that she remains partly a lower-world deity; Demeter establishes the Eleusinian mysteries in memory of her sorrows.

Zeus brings Persephone back from the lower world, while Hades' contrivance leaves her partly a lower-world deity.
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Hesiod, the Homeric Hymns, and Homerica THE AETHIOPIS / THE LITTLE ILIAD / THE SACK OF ILIUM / THE RETURNS; lines 8170-8221 confidence: high

Athena causes a quarrel between Agamemnon and Menelaus about the voyage from Troy; Agamemnon stays to appease Athena's anger.

The passage repeatedly describes returns from Troy by sea and land, including safe arrivals, ship losses, delayed departure, and Menelaus' final homecoming.
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Hesiod, the Homeric Hymns, and Homerica THE AETHIOPIS / THE LITTLE ILIAD / THE SACK OF ILIUM / THE RETURNS; lines 8170-8221 confidence: high

Diomedes and Nestor sail and get home safely; Menelaus reaches Egypt with five ships after the rest are destroyed on the high seas.

Menelaus' fleet is partly destroyed on the high seas, and the storm at the Capherides rocks is linked with the end of Locrian Aias.
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Hesiod, the Homeric Hymns, and Homerica THE AETHIOPIS / THE LITTLE ILIAD / THE SACK OF ILIUM / THE RETURNS; lines 8170-8221 confidence: high

Athena causes a quarrel between Agamemnon and Menelaus about the voyage from Troy; Agamemnon stays to appease Athena's anger.

The main fragment summarizes multiple routes home after Troy, including safe arrivals, ship losses, overland travel, delayed return, and Menelaus' final return home.
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Hesiod, the Homeric Hymns, and Homerica THE AETHIOPIS / THE LITTLE ILIAD / THE SACK OF ILIUM / THE RETURNS; lines 8170-8221 confidence: medium

Diomedes and Nestor sail home safely; Menelaus reaches Egypt with five ships after the rest are destroyed on the high seas.

Menelaus loses ships on the high seas, and the storm at the rocks called Capherides is linked with the end of Locrian Aias.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9789-9933 confidence: medium

One version has Aeneas taken to Pharsalia; better-known versions have him founding a new dynasty at Troy or seeking a new home in Italy.

Aeneas is described in one version as taken to Pharsalia, while other traditions place a new dynasty at Troy or a new home in Italy.
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Hesiod, the Homeric Hymns, and Homerica THE EPIGONI / THE CYPRIA / THE AETHIOPIS / THE LITTLE ILIAD; lines 7964-8081 confidence: medium

Odysseus catches Helenus, who prophesies about taking Troy; Diomede brings Philoctetes from Lemnos; Machaon heals Philoctetes, who kills Alexandrus; Menelaus outrages the body and Trojans bury it.

Philoctetes is brought from Lemnos, healed by Machaon, and then kills Alexandrus.
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Hesiod, the Homeric Hymns, and Homerica THE EPIGONI / THE CYPRIA / THE AETHIOPIS / THE LITTLE ILIAD; lines 7964-8081 confidence: medium

Odysseus catches Helenus, who prophesies about Troy's capture; Diomede brings Philoctetes from Lemnos; Machaon heals him; Philoctetes kills Alexandrus, whose body is outraged by Menelaus and buried by the Trojans.

Diomede brings Philoctetes from Lemnos; Machaon heals him, and Philoctetes then fights and kills Alexandrus.
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Hesiod, the Homeric Hymns, and Homerica THE LITTLE ILIAD / THE SACK OF ILIUM / THE RETURNS / THE TELEGONY; lines 8224-8248 confidence: high

Odysseus returns to Ithaca, performs sacrifices ordered by Teiresias, then goes to Thesprotis and marries Callidice, queen of the Thesprotians.

Odysseus repeatedly sails away and returns to Ithaca after sacrifices, marriage, war, and succession events.
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Hesiod, the Homeric Hymns, and Homerica THE LITTLE ILIAD / THE SACK OF ILIUM / THE RETURNS / THE TELEGONY; lines 8224-8248 confidence: high

Odysseus sails back to Ithaca, performs sacrifices ordered by Teiresias, goes to Thesprotis, and marries Callidice, queen of the Thesprotians.

Odysseus repeatedly sails back or returns to Ithaca after sacrifices, marriage, war, and succession events.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3012-3099 confidence: high

Obriareus, Cottus, and Gyes are bound in cruel bonds by their father and made to dwell beneath the earth at its borders in grief.

Obriareus, Cottus, and Gyes are confined beneath the earth and later brought back to the light by Zeus and the gods.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3012-3099 confidence: high

The son of Cronos and the other deathless gods born from Rhea and Cronos brought the captives back to the light at Earth’s advice, because Earth said they would help the gods win victory.

The three bound figures are brought from cruel bondage under misty or murky gloom back to the light.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 confidence: medium

Heracles completes grievous toils, marries Hebe on Olympus, and lives among the undying gods untroubled and unageing.

Heracles finishes grievous toils before marriage to Hebe and divine life; Iason finishes labours before returning to Iolcus with Medea as wife.
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Hesiod, the Homeric Hymns, and Homerica XXXI. TO HELIOS / XXXII. TO SELENE / XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601; lines 7571-7583 confidence: medium

“I come, and I come yearly, like the swallow that perches light-footed in the fore-part of your house. But quickly bring....”

The speaker explicitly says he comes yearly and likens the arrival to a swallow, a recurrent annual movement in the passage.
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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 26156-26418 confidence: high

Entries list ablutions at weddings and funerals, anointing of the dead, body-soul relation and reunion, bones after exhumation, burial demanded by ghosts, lack of burial, and candles thrown into graves.

The index lists Agamemnon as a revenant, dead persons as avengers, burial demanded by ghosts, and Avengers of Blood resembling modern vrykolakes.
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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 27179-27423 confidence: medium

Index entries list murdered persons as avengers, bodily active, personally active, mutilated, and returning in bodily form; murderers are listed with future punishment, penalties, and legal punishment for kin-murder.

Murdered persons are indexed as avenging their own wrongs, being bodily active, and returning in bodily form.
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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 22278-22380 confidence: medium

The author asks whether the benefit of dissolution belongs to body, soul, or both, and says death was not a complete final severance because the soul might re-enter and re-animate the corpse.

The passage states that death was not a final severance because the soul might re-enter and re-animate the corpse.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES:; lines 25918-26114 confidence: medium

“Glycon was Alexander’s new god, a re-incarnation of Asclepius, born in the form of a snake out of an egg discovered by Alexander.”

The note identifies Glycon as a reincarnation of Asclepius in a new snake-form divine manifestation.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 12815-12911 confidence: high

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

The passage says a minstrel and a hero matched themselves with the gods below and that a club or lyre opened the doors for return to earth.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 13699-13793 confidence: high

In a ballad, the speaker wishes to fly as a bird to Mesolonghi; a golden bird answers and says Charos stands over Turkish ships that will turn to ashes.

The golden bird says it is Tsamados, who died fighting at Navarino, has come to the world from the heavens, speaks with the living, and then flies back to heaven.
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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 2085-2164 confidence: high

In Syra, peasants reportedly believe ghosts of ancient Greeks annually come to worship at Delos and speak of the god in Delos.

Ghosts of ancient Greeks are said to come once a year from all parts of Greece to worship at Delos.
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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 4419-4503 confidence: medium

Another dirge has the mother ask the master of the ship bearing away her lost son not to sell him and offers ransom; the dead man tells her to keep her treasure and not expect him until the crow whitens and becomes a dove.

The dead son tells his mother not to look for him again until the crow whitens and becomes a dove.
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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 5370-5466 confidence: high

Folk-stories depict Nereids as passionate lovers or wives who leave husbands, homes, and children, but return secretly to bless children with beauty and wealth, mend clothes, clean house, and vanish before the man returns.

Nereid wives are said to leave husbands and children, then return secretly to bless children with beauty and wealth and perform household tasks before vanishing.
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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 5738-5829 confidence: medium

The most frequent and effective cure is for the sufferer to revisit the scene of the calamity at the same hour of the same day in a later week, month, or year, when the Nereids may remove the hurt.

The sufferer revisits the scene of the injury at the corresponding hour and day so that the Nereids' presence may reverse the earlier harm.
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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 5831-5923 confidence: medium

A Liméni fisherman sleeping in his boat wakes at midnight to find Nereids rowing him out to sea; he lies still as if asleep because Nereids drown anyone they catch looking at them.

The fisherman is unexpectedly carried out to sea by Nereids, travels swiftly to Arabia, and is later returned in a flash to the shore near Liméni.
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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 25288-25390 confidence: medium

A Villa Borghese sarcophagus relief is described as death in the guise of marriage: the god of the dead carries Kore to the lower world; Eros guides; the chariot descends; the bride is compelled, the bridegroom stern, the mother averted; torches, snakes, and Hecate suggest return.

The Villa Borghese scene includes torches, snakes, and Hecate as suggestions of return; the Nazzara scene includes the mother's chariot, ploughman, and sower as signs of renewal of life.
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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 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 16532-16626 confidence: medium

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 passage states that Greek revenants might return from graves to seek vengeance where vengeance was due, while still acting as reasonable men.
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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 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 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 author contrasts older reasonable human revenants with the blood-thirsty modern vrykolakas or Slavonic vampire.
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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

During the journey, birds beside the road say that a fair maiden is escorted by a dead man and that the dead escort the living; Areté hears and questions Constantine, who dismisses the birds’ chatter.

Constantine, identified by the birds as dead, escorts Areté, identified as living, back toward their mother’s house.
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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: medium

They arrive at a locked, barred, spider-webbed home. Areté and Constantine call to the mother; she first refers to Charon, then hears Constantine repeat his oath, and dies as she goes to open the door.

Areté and Constantine reach the locked home; as the mother goes to open the door, her soul passes from her.
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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 16911-17009 confidence: high

“May the earth where thou liest loose thee and thy tomb consume thee.” After the speech, Constantine “became but a handful of earth.”

Constantine is raised or driven from the grave by a curse connected to an unfulfilled oath, completes his mission, and can decay when the curse is revoked.
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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 16911-17009 confidence: high

A normal vrykolakas would devour nearest kin such as the mother and Areté; Constantine instead acts reasonably toward his sister and keeps his oath.

The passage contrasts Constantine and the Greek revenant conception as suffering and pitiable with the ordinary vrykolakas or Slavonic vampire as aggressive and horrifying.
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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 16911-17009 confidence: high

The passage says some stories portray revenants called vrykolakes as harmless or amiable; a Santorini shoemaker returns home, mends children’s shoes, draws water, cuts wood, and is burned only as a precaution.

The Santorini shoemaker helps his family, the Maina shoemaker resumes work and marital life, and the Samos labourer ploughs for his master after death.
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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 16911-17009 confidence: medium

A Maina shoemaker turned vrykolakas leaves his grave every night except Saturday, resumes work, lives with his wife, and is revealed to neighbours by her pregnancy; the story recognizes domestic traits despite later accusations.

The Maina shoemaker revenant leaves his grave every night except Saturday.
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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 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 17440-17546 confidence: high

Those meeting sudden or violent death, including suicides and unavenged murdered persons in Maina, are listed; murdered dead are believed to return from the grave for revenge, and sudden death is said to bar rest.

Sudden or violent death is said to debar the victim from rest, and murdered dead in Maina are believed to return from the grave seeking revenge.
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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 17643-17734 confidence: high

Watchers wait; Philinnion arrives, enters Machates’ room, and sits on the bed. Machates considers that she had regularly eaten, drunk, and lain beside him. Her parents enter and embrace her. She says they begrudged her three days with Machates, that she will go to her appointed place, and that she acted by divine consent.

Philinnion states that her parents begrudged her three days with Machates, that she will go again to her appointed place, and that she acted by divine consent.
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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 says tragedians refer to possible revenants but avoid showing them, and lists Clytemnestra, Polydorus, Patroclus, and Elpenor as dead reappearances where 'literary tradition inclined to substitute ghosts for the corporeal _revenants_'.

The author argues that literary tradition presents the dead as ghosts or shadowy apparitions where popular creed might have imagined corporeal 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 18326-18412 confidence: high

Patroclus and Polydorus both appear as ghosts and request burial, but Patroclus cannot pass the gates of Hades before burial, while Polydorus has entered Hades and returns by permission of the nether gods.

Polydorus has already passed into Hades and returns by permission of the nether gods to demand burial.
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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 18326-18412 confidence: medium

In the Philinnion account, she tells her parents they begrudged her three days with a man at home and says she acted by divine consent; after saying she will go away, she becomes a corpse on the bed, which the passage interprets as the soul leaving while the body remains.

Philinnion says that she had three days with the man in her own home before being discovered and departing 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 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: high

The passage says the clearest references to bodily activity of the murdered man occur in Aeschylus and Sophocles in prayers offered by Agamemnon's children at their dead father's tomb.

Agamemnon's children pray at his tomb or grave, offer or replace offerings, and ask him to come from the earth or be sent up as a helper in conflict.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer A FEW SYNONYMS / THE MANUSCRIPTS OF PAUSANIAS / EDITIONS AND TRANSLATIONS / VOL, I. E; lines 1614-1727 confidence: medium

Cassander makes war on young Pyrrhus before his rule is consolidated; Pyrrhus goes to Ptolemy son of Lagus in Egypt, who gives him a wife and restores him by an Egyptian force.

After being attacked before consolidating his rule, Pyrrhus seeks Ptolemy's protection and is restored by an Egyptian force.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer / A FEW SYNONYMS / THE MANUSCRIPTS OF PAUSANIAS / EDITIONS AND TRANSLATIONS; lines 1074-1201 confidence: medium

Pandion son of Cecrops the second was deposed by the Metionidae, fled to Megara with his banished children, died there, and had a tomb on the Megarid coast on the rock called Athena the Gannet.

Pandion is deposed and dies in exile, but his children return from banishment, expel the Metionidae, and Aegeus becomes king.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer THE MANUSCRIPTS OF PAUSANIAS / EDITIONS AND TRANSLATIONS / VOL, I. E / VOL. 1. F; lines 2059-2166 confidence: medium

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

The Marathon painting represents Theseus as coming up from the under-world.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer THE MANUSCRIPTS OF PAUSANIAS / EDITIONS AND TRANSLATIONS / VOL, I. E / VOL. 1. F; lines 2059-2166 confidence: medium

Pausanias calls Seleucus righteous and religious and cites his sending back to Branchidae for the Milesians the bronze Apollo that Xerxes had carried to Ecbatana.

Seleucus is praised for sending back the bronze Apollo that Xerxes had carried to Ecbatana.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I Q / VOL. I. R / VOL. I. T / VOL. I. U; lines 5849-5973 confidence: medium

Aratus restores exiles' houses and possessions, compensates buyers, induces the Sicyonians to join the Achaean League, is elected general, and leads campaigns against enemy territory.

Aratus restores exiles to their houses and possessions and compensates buyers from his own funds.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I Q / VOL. I. R / VOL. I. T / VOL. I. U; lines 6720-6836 confidence: high

In Tisamenus's reign the Heracleidae return to the Peloponnesus; Pausanias judges their claim to Argos just because Tisamenus descends from Pelops and they descend from Perseus, and their argument invokes Heracles entrusting lands to Tyndareus and Nestor before they expel rival dynasts.

The Heracleidae return to the Peloponnesus and justify claims to Argos through descent from Perseus and acts of Heracles.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I, BB / VOL. I. DD / VOL. I, EE / VOL, 1. FF; lines 8628-8748 confidence: medium

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

A chasm in the place of Clymenus is said to be the route through which Heracles brought up the Hound of Hell, and the surrounding places bear underworld names.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. G / VOL. I. H / VOL. I. K / VOL. 1. M; lines 3701-3794 confidence: low

Prasiae has a monument to Erysichthon, who died returning from Delos after a sacred mission; Lamptrae has a monument to Cranaus after his flight, death, and burial; Potami has the grave of Ion son of Xuthus, commander in the war with Eleusis.

Erysichthon died on the voyage home from Delos after a sacred mission and is commemorated by a monument at Prasiae.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. H / VOL. I. K / VOL. 1. M / VOL, I. N; lines 3961-4074 confidence: low

Pausanias reports an Aeolian story that after Odysseus was shipwrecked, the armor was cast ashore near Ajax's grave; a Mysian informant described the sea-flooded grave and Ajax's knee-pans as large as a boy's quoit.

An Aeolian story says that after Odysseus's shipwreck, the armor was cast ashore near the grave of Ajax.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. H / VOL. I. K / VOL. 1. M / VOL, I. N; lines 4181-4281 confidence: high

A sanctuary originally honoured Apollo; Cephalus, son of Deion, helped Amphitryon, lived at Thebes, and was exiled from Athens because he killed Procris; his descendants Chalcinus and Daetus later asked the god at Delphi for permission to return.

Cephalus’s descendants seek permission to return; the god commands a sign and sacrifice, the sign is interpreted through the snake at the mountain, and the descendants are accepted as citizens.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. P / VOL. I Q / VOL. I. R / VOL. I. T; lines 5698-5816 confidence: high

At Apollo’s feast, children go to the Sythas, pretend to bring the deities to Persuasion’s sanctuary, and then take them back to Apollo’s temple.

Children at Apollo’s feast go to the Sythas, pretend to bring the deities to Persuasion’s sanctuary, and then take them back to Apollo’s temple.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. P / VOL. I Q / VOL. I. R / VOL. I. T; lines 5818-5847 confidence: medium

A few years later Abantidas became tyrant; Cleinias had died, and Aratus went into exile, either voluntarily or under compulsion by Abantidas.

Aratus goes into exile, later attacks the ruling tyrant with exiles and mercenaries, captures the tyrant's house, and restores political equality.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. R / VOL. I. T / VOL. I. U / VOL. I. AA; lines 7298-7331 confidence: medium

Greeks returning from Troy are shipwrecked at Caphereus; Argive survivors suffer cold and hunger and pray that a god might be their saviour.

The Greeks are returning from Troy when they are shipwrecked; the Argive survivors suffer cold and hunger before continuing home after the storm.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. U / VOL. I. AA / VOL. I, BB / VOL. I. DD; lines 8163-8209 confidence: high

In the market-place of Troezen, a temple of Artemis Saviour with images was said to have been founded and named by Theseus when he returned from Crete after overcoming Asterion son of Minos.

Theseus is linked with return from Crete, overcoming Asterion, unravelling the difficult Maze, escaping unnoticed, and the safe return of his company through divine providence.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. U / VOL. I. AA / VOL. I, BB / VOL. I. DD; lines 8163-8209 confidence: medium

Pausanias emphasizes Theseus's unravelling of the difficult Maze, his unnoticed escape, and the saying that divine providence brought Theseus and his company back safely.

Pausanias says the successful escape from the Maze made credible the saying that divine providence brought Theseus and his company back in safety.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2323-2387 confidence: high

Souls require ten thousand years to return and grow wings; the philosopher or philosophical lover may gain wings in the third thousand-year period and depart after three such periods.

The soul grows wings, returns to its original place, and the lover wishes to fly upward from the world below.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 63-152 confidence: medium

The introduction says the Phaedrus is closely connected with the Symposium; together they contain Plato’s philosophy on love, link love and philosophy, and seek recovery of an ideal from a former state of existence.

The introduction states that the ideal is something mankind seek to recover from a former state of existence in the Phaedrus and Phaedo.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 63-152 confidence: medium

The introduction connects Phaedrus with Symposium, says the two contain Plato's philosophy of love, joins love with philosophy, and describes an ideal sought as recovery from a former state of existence.

The passage says the ideal is sought in Phaedrus and Phaedo as something to recover from a former state of existence.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 804-884 confidence: medium

At the completion of ten thousand years all are to return to the place from which they came; the passage adds that return is represented as dependent on good conduct in successive stages of existence.

The passage reports that after ten thousand years all return to the place from which they came, with return depending on conduct through stages of existence.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 804-884 confidence: high

At the completion of ten thousand years all return to their place of origin, but the return is also represented as depending on good conduct in successive stages of existence.

The passage says that after ten thousand years all return to the place from which they came, though return is also tied to conduct across successive existences.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 961-1037 confidence: low

Modern literature is described as passing into criticism; Athenian literature in Plato's age as degenerating into sophistry and rhetoric; young men like Phaedrus admire their literary clique; Michael Angelo or Shakespeare returning to earth would rebuke replacing Art with preliminaries and seeking a new shudder rather than living creations.

Michael Angelo and Shakespeare are hypothetically imagined as returning to earth and rebuking contemporary artistic practice.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 961-1037 confidence: low

Michael Angelo or Shakespeare are imagined returning to earth and courteously rebuking people for putting preliminaries of art in place of art and for seeking artificial effects rather than living creations.

Michael Angelo and Shakespeare are hypothetically imagined as returning to earth and rebuking contemporary art and criticism.
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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 14422-14516 confidence: high

As Thespesius means to return, a marvellous woman takes hold of him and says he should remember what he saw; she prepares to strike him with a red-hot iron pin, another woman prevents her, and he is carried by violent wind back to his body near his tomb.

After witnessing the afterlife punishments, Thespesius is carried by wind back to his own body and wakes near his tomb.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 2071-2113 confidence: high

Stories of Alcestis, Protesilaus, and Eurydice wife of Orpheus are cited to show that Hades pays attention to Love; Hades is described as normally strict but not implacable toward lovers.

The passage explicitly says legendary lore reports that lovers return from Hades to the light of day and links this to Love's power over Hades.
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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. / SYMPOSIUM; lines 1320-1353 confidence: medium

Alcestis, daughter of Pelias, is willing to lay down her life on behalf of her husband when no one else will.

Alcestis is granted the privilege of returning alive to earth after laying down her life.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1746-1831 confidence: high

The speaker says friendship with the God enables people to find true loves, mentions Pausanias and Agathon as possible examples, and extends the argument to men and women everywhere.

The speaker says love leads people back to their own nature and that returning to primeval nature through original true love would bring happiness.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1746-1831 confidence: high

When one meets the other half of himself, the pair are absorbed in love, friendship, and intimacy, remain together, and feel an intense yearning of the soul beyond ordinary intercourse.

The passage repeatedly describes people as halves of an original whole who seek their own true loves and a return to their primeval nature.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1746-1831 confidence: high

The speaker exhorts piety, calls Love lord, minister, and greatest benefactor, says Love leads people back to their own nature, and promises restoration, healing, happiness, and blessedness if humans are pious.

The speaker says Love leads people back to their own nature and promises that, if they are pious, he will restore them to their original state and heal them.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 64-148 confidence: high

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

Orpheus goes down to Hades alive to bring back his wife.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4013-4100 confidence: medium

Jason declares the task of the grievous voyage fulfilled by the maiden's counsels, says he will bring her home as wife according to her will, calls her saviour, expects Aeetes to block the river exit with a host, and orders rowing and shield defense because the fate of family and Hellas depends on the venture.

Jason tells the crew no longer to delay return to the fatherland, anticipates Aeetes and his host blocking the river exit, and orders rowing and shield defense.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4102-4188 confidence: high

An armed man cuts the stern hawsers with a sword, stands by the maiden and steersman Aneaeus, and the crew rows to drive the ship clear of the river.

The passage presents a hurried departure by cutting ship-cables, followed by Aeetes’ command to recover Medea and a Colchian naval pursuit.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4102-4188 confidence: high

Hera sends a swift wind so Medea may quickly reach Pelasgian land; on the third morning the ship is moored at the Paphlagonian shore by the Halys, where Medea tells them to propitiate Hecate with sacrifice.

Hera sends a favorable wind, and a goddess grants a visible heavenly-light sign to show the route.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4190-4284 confidence: high

The Colchians enter the Cronian sea and cut off escape routes; the heroes reach the Brygean isles of Artemis, where one island has a sacred temple and another serves for landing, while the Colchians avoid these through reverence.

The Colchians block the ways to sea, and Jason speaks of enemies barring his homeward way and of the return his heart desires.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4286-4372 confidence: medium

Peleus advises embarking at night and taking an opposite passage, expecting the enemy to scatter when bereft of their king.

After Apsyrtus is killed and the Colchian crew destroyed, Peleus advises immediate night embarkation by a different passage, and the heroes row onward toward Electra near the Eridanus.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4374-4443 confidence: high

After Apsyrtus falls, Zeus is wrathful and ordains that the heroes must be cleansed by Aeaean Circe from the stain of blood and suffer many woes before return, though the chieftains do not know this.

The heroes’ return is delayed by Zeus’ decree of woes, Hera’s storm-winds, and the spoken warning that they cannot escape endless sea until conditions are met.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4445-4522 confidence: high

Rhodanus rises near the ends of the earth at the portals and mansions of Night and has multiple outlets; a branch is bearing the heroes ignorantly toward a gulf of Ocean from which they would not safely return.

A river branch bears the heroes toward a gulf of Ocean from which they would not safely return; Hera’s cry causes them to turn back and find the ordained return path.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4524-4613 confidence: medium

Hera, informed by Iris after watching for the pair’s departure, orders Iris to summon Thetis, tell Hephaestus to still fire until Argo passes, and tell Aeolus to calm the winds except the west wind toward the Phaeacian isle.

Hera commands Iris to summon Thetis and to have Hephaestus still fire and Aeolus calm winds, except for a favorable west wind, until Argo reaches the Phaeacian isle.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4615-4702 confidence: high

Hera expects Hephaestus to stop kindling flame and Aeolus to check the rushing winds except for the steady west wind until the ship reaches the Phaeacian havens.

Hera arranges aid from Thetis, the Nereids, Hephaestus, and Aeolus so the heroes’ ship may pass through dangerous waters toward home-return.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4704-4784 confidence: high

At dawn the crew sets sail and reaches Anthemoessa, home of the Sirens, daughters of Achelous, born of Terpsichore; the Sirens are part bird and part maiden and destroy those they beguile with song.

The Sirens’ song is said to destroy those who anchor, take away their return, and nearly draw the heroes ashore; Butes nearly loses his return after hearing them.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4704-4784 confidence: high

The Sirens sing to the heroes; Orpheus plays his lyre so their ears are filled and the lyre overcomes the Sirens’ voice. Butes leaps into the sea and is saved by Cypris before losing his return.

Butes leaps into the sea under the Sirens’ influence and would have been deprived of return, but Cypris snatches him from the eddies and saves him.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4952-5040 confidence: medium

Alcinous and Arete give gifts of friendship; Arete gives Medea twelve Phaeacian handmaids. On the seventh day the Minyae leave Drepane at dawn with a fresh breeze from Zeus, though they are not yet ordained to reach Achaea.

The Minyae leave on the seventh day with a breeze from Zeus, but the narrator says they are not yet ordained to reach Achaea, and later Ancaeus says hope of return is cut off.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5042-5129 confidence: high

The goddesses say they know the quest for the golden fleece and the heroes’ toils, identify themselves as Libya’s warders and daughters, and instruct Jason to rouse the crew and repay their mother when Amphitrite loosens Poseidon’s car so that they may return to Achaea.

The goddesses explicitly refer to the heroes’ quest for the golden fleece, their toils over land and sea, and the possibility of return to Achaea.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5226-5315 confidence: medium

Orpheus tells the crew to bring out Apollo’s heavy tripod and offer it to the gods of the land as propitiation for their return.

Orpheus instructs the crew to offer Apollo’s tripod to the gods of the land as propitiation for their return before Triton appears and assists them.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5226-5315 confidence: high

After boarding, the Argonauts search for a passage from the Tritonian lake but have no plan and are carried aimlessly all day.

The Argonauts are unable to find a passage from the Tritonian lake until Triton appears in youthful form and gives route directions.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5226-5315 confidence: medium

After boarding, the Argonauts search for a passage from the Tritonian lake but have no plan and are carried aimlessly all day.

Argo is borne aimlessly in the Tritonian lake while the crew searches for a passage out to the sea.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5317-5410 confidence: high

Aeson’s son selects and slays a sheep over the stern and water, prays to the god manifested on the borders of the land, and asks him to grant the desired return home.

Aeson’s son sacrifices a sheep and prays for return home; Triton then guides Argo to the sea.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5412-5491 confidence: high

A fatal starless and moonless darkness covers the Cretan sea; the heroes cannot tell whether they drift in Hades or on the water, and Jason prays to Phoebus with vows of offerings.

The passage describes a fatal starless and moonless night, black chaos, and heroes uncertain whether they are in Hades or on the water during their return voyage.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5412-5491 confidence: high

A fatal starless and moonless darkness covers the Cretan sea; the heroes cannot tell whether they drift in Hades or on the water, and Jason prays to Phoebus with vows of offerings.

After Jason’s prayer, Apollo’s golden bow shines and reveals Anaphe, allowing the heroes to anchor and continue their return.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5412-5491 confidence: high

The narrator closes by saying no further adventure or tempest occurs after Aegina and the heroes gladly reach the beach of Pagasae.

The narrator states that after Aegina no adventure or tempest opposed the heroes, and they gladly reached Pagasae.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1843-1923 confidence: high

Fear and silence seize the hearers; Aeson’s son asks whether they will return to Hellas after the rocks and says Aea lies at the edge of Pontus and the world.

When asked about returning to Hellas, the aged speaker says a deity will guide the travelers from Aea by another track.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2100-2187 confidence: high

Orpheus proposes naming the island sacred to Apollo of the Dawn, building a shore altar, propitiating Apollo with sacrifice and libations, and promising goat-thigh offerings if safe return is granted.

Orpheus says that if Apollo grants safe return to Haemonian land, the heroes will lay horned-goat thighs on his altar.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2277-2362 confidence: high

After the burial, the company lies helpless and silent on the seashore, wrapped up, taking no food or drink, with spirits drooping because hope of return is gone.

After Tiphys’ death and the loss of hope of return, Ancaeus and others volunteer to steer; Ancaeus is chosen and the ship departs again.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2450-2542 confidence: medium

The narrator asks why Phineus told the heroes to land there; the sons of Phrixus are sailing from Aea toward Orchomenus to gain their father’s wealth according to his dying instruction, and they are near the island.

The sons of Phrixus sail toward Orchomenus to obtain the possessions of Athamas in obedience to their father’s dying command.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 2667-2771 confidence: medium

Book III opens by invoking Erato to tell how Jason brought the fleece to Iolcus with Medea's love as aid; Erato is linked with Cypris and love-cares.

Hera and Cypris discuss Jason winning the Golden Fleece and returning to Iolcus, and Hera says Pelias must not mock Jason's failure to return.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 2863-2957 confidence: medium

Medea sees the visitors and cries out; Chalciope recognizes and embraces her sons, then speaks about their return, Phrixus, Hellas, Orchomenus, and Athamas’ wealth.

Chalciope recognizes and embraces her sons after they return to the palace.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3149-3231 confidence: high

The gods send a sign: a dove fleeing a hawk falls into Jason's lap and the hawk is impaled on the stern; Mopsus interprets it as a heavenly sign to seek the maiden and invoke the Cyprian goddess, recalling Phineus' prophecy of return through her help.

Mopsus recalls Phineus' statement that the expedition's return should be with help from the Cyprian goddess.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1012-1108 confidence: high

The crew prepares for departure; the women cluster around them with lament and prayers for safe return, while Hypsipyle holds Jason’s hands, weeps, prays he return unharmed with the golden fleece, and asks remembrance and instructions if she becomes a mother.

The women pray for the men’s safe return, and Hypsipyle prays that Jason return unharmed with the golden fleece.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1110-1188 confidence: medium

Jason replies to Hypsipyle, saying that if she bears a male child, she should send him grown to Iolcus to care for Jason's parents if they live.

Jason departs after instructing Hypsipyle to send any future male child to Iolcus if Jason does not return to Hellas.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 478-575 confidence: high

Women raise hands to the sky praying for return, lament Alcimede and Aeson, and recall Helle's death, Phrixus, and the ram with a human voice.

Women pray for return, Alcimede laments the loss of her only son, Aeson groans, and Jason tries to comfort them before leaving.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 577-664 confidence: high

The speaker says the ship's equipment is ready, departure should await only fair breezes, the return to Hellas and path to Aeetes' land are common to all, and a brave leader should be chosen for quarrels and covenants with strangers.

The speaker names a common return to Hellas before departure, and Jason prays that the ship and comrades be guided safely thither and back, with offerings from those who return.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 666-755 confidence: high

Idmon announces the divine will: the voyagers will return with the fleece after many trials, but he is fated to die far away in Asia and has embarked so that fame may remain at home.

Idmon says the voyagers are destined to return with the fleece after many trials, while he himself has left his homeland and embarked despite foreknowledge of death abroad.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 757-832 confidence: high

The gods look down on the ship and half-divine heroes; nymphs of Pelion wonder; Chiron waves from the surf and blesses good speed and sorrowless home-return; his wife shows Achilles to Peleus.

Chiron waves from the surf and calls out for good speed and a sorrowless home-return as the Argonauts depart.
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The Argonautica The Argonautica / INTRODUCTION; lines 109-153 confidence: low

The second life says some reported that Apollonius returned to Alexandria, recited the poem with utmost success, was honored with the libraries of the Museum, and was buried with Callimachus.

A second life reports that Apollonius returned to Alexandria, recited with great success, received library-related honors, and was buried with Callimachus.
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The Argonautica The Argonautica / INTRODUCTION; lines 155-230 confidence: high

The Argonautica is described as an episodic poem whose major value lies in the love of Jason and Medea; books one and two recount the voyage to Colchis, book four the return, and listed episodes include Hylas, Pollux and Amyeus, Cyzicus, the Amazons, and Talos.

The first and second books are described as the voyage to Colchis, while the fourth book describes the return voyage; the passage says the voyage itself supplies the poem’s unity.
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The Bacchae of Euripides DIONYSUS. / DIONYSUS. / CHORUS. / LEADER.; lines 1912-1928 confidence: low

“Re-enter DIONYSUS from the Castle.”

The stage direction states that Dionysus re-enters from the Castle.
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The Bacchae of Euripides DIONYSUS. / PENTHEUS. / DIONYSUS. / PENTHEUS.; lines 2057-2076 confidence: low

Dionysus: “With me into thine ambush shalt thou come / Unscathed; then let another bear thee home!”

Dionysus says Pentheus will come with him into the ambush unscathed and that another will bear him home.
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The Extant Odes of Pindar FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE. / FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE.; lines 3227-3342 confidence: medium

Karrhotos is called chiefest of Arkesilas' friends; beside the waters of Kastalia he crowned Arkesilas' hair, and the reins were safe in his hands through twelve swift turns.

Karrhotos succeeds in the chariot race, survives a field where many charioteers fell, brings the car unhurt back, and returns from the games to Libya.
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The Extant Odes of Pindar FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE. / FOR TIMODEMOS OF ATHENS, / WINNER IN THE PANKRATION.; lines 4233-4282 confidence: medium

Title and prefatory note identify Timodemos of Athens as pankration winner; the ode seems to have been sung at Athens on his return home, and pankration is described as wrestling combined with boxing.

The contextual note says the ode was probably sung at Athens on the victor's return, and the closing command asks citizens to bring Timodemos home in honour.
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The Extant Odes of Pindar FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE. / FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE.; lines 2918-3015 confidence: high

He says he has returned for his father's ancient honor, says Pelias robbed it, and recounts how his parents staged a funeral and secretly sent him at night in purple swathing-bands to Cheiron.

Jason states that he has come home as Aison's son to seek the ancient honor of his father and asks Pelias to yield the sceptre and throne.
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The Extant Odes of Pindar FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE. / FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE.; lines 3124-3225 confidence: high

The passage says the sorest grief is to know good but lack a share in it; Atlas struggles beneath the firmament far from home; the Titans were freed by immortal Zeus; over time the breeze abates and sails shift.

Demophilos' deprivation is set beside Atlas' burden far from home, the Titans' release by Zeus, and the hope that Demophilos will return home after enduring his plague.
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The Extant Odes of Pindar FOR HIPPOKLEAS OF THESSALY, / WINNER IN THE TWO-STADION FOOT-RACE OF BOYS. / FOR THRASYDAIOS OF THEBES, / WINNER IN THE BOYS' SHORT FOOT-RACE.; lines 3947-4046 confidence: medium

The poet says he has wandered by triple roads and been blown off course like a boat at sea; he asks the Muse, for silver reward, to sing for Thrasydaios or his victorious father.

The poet says he has wound about by triple roads and been blown off course like a boat, then redirects the Muse to the promised praise of Thrasydaios or his father.
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The Extant Odes of Pindar FOR PSAUMIS OF KAMARINA, / WINNER IN THE MULE-CHARIOT-RACE. / FOR PSAUMIS OF KAMARINA, / WINNER IN THE MULE-CHARIOT-RACE.; lines 1161-1225 confidence: high

The headnote says the ode is for the same victory as the previous one, was to be sung after Psaumis’ return home at Kamarina, and invokes Pallas, Zeus, and the tutelary nymph Kamarina.

The headnote situates the ode after Psaumis’ return home, and the ode describes him returning from the sacred dwelling place associated with Oinomaos and Pelops.
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The Extant Odes of Pindar FRAGMENT OF A DITHYRAMB, / TO BE SUNG AT ATHENS. / IN HONOUR OF DELOS. / FRAGMENTS.; lines 6307-6337 confidence: high

Fragment III says Persephone accepts atonement for ancient woe, sends souls back to the upper sunlight in the ninth year, and from those souls arise noble kings, strong and wise men, and holy heroes.

Persephone sends accepted souls back to the light of the sun above in the ninth year, and from those souls arise noble rulers, strong and wise men, and holy heroes.
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The Extant Odes of Pindar PREFATORY NOTE. / OLYMPIAN ODES. / FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE.; lines 714-827 confidence: medium

In the speaker's account, Poseidon, his heart overcome by love, snatches Pelops and carries him behind golden steeds to the high house of Zeus; Ganymede later comes there on a like errand.

After the account of Pelops' removal to Zeus' house, the immortals send him back again to be counted among mortal humans.
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The Extant Odes of Pindar TRANSLATED INTO ENGLISH / INTRODUCTION AND SHORT NOTES / ERNEST MYERS, M.A. / INTRODUCTION.; lines 506-582 confidence: medium

A person who has drunk deeply from the divine well and seen the fair vision turns again without bitterness to the confused modern world, grieving that those days are done.

The passage describes one who drinks from a divine well, gazes at a fair vision of the past, and then turns again to the confused modern world.
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The Extant Odes of Pindar WINNER IN THE BOYS' SHORT FOOT-RACE. / THE PYTHIAN ODES. / FOR HIERON OF AITNA, / WINNER IN THE CHARIOT-RACE.; lines 2266-2387 confidence: medium

Hieron is said to have gone to war after the example of Philoktetes, whom proud men sought for aid when necessity came upon them.

Philoktetes is sought from Lemnos while suffering an ulcerous wound and then sacks Priam's city, ending the Danaoi's labors; this is used as an example for Hieron's war role.
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The Extant Odes of Pindar WINNER IN THE BOYS' SHORT FOOT-RACE. / THE PYTHIAN ODES. / FOR HIERON OF AITNA, / WINNER IN THE CHARIOT-RACE.; lines 2266-2387 confidence: medium

A favorable breeze for departing ships promises safe return; similarly, present good fortune gives hope for future crowns for Aitna's horses and honor in banquet songs.

A favorable breeze for sailors setting out is said to promise that they will come safely home; this analogy supports hope for future victory crowns.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 3154-3228 confidence: high

Zeus sends Hermes, god of the golden wand, to Erebus to persuade Hades to bring Persephone from murky gloom into the light.

Hermes goes beneath the earth to Erebus and brings Persephone up into the light and back to Demeter.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 3230-3303 confidence: high

Persephone says Hermes came with the message that she was to return from Erebus; she adds, "Hades himself compelled me to taste of a sweet pomegranate seed against my will."

Persephone returns from Erebus so Demeter may behold her; the mother and daughter are reunited and comfort one another.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 1050-1139 confidence: high

Persephone must spend one third of the year beneath the earth as Queen of the Dead because she tasted pomegranate seed in Hades; scenes from the tale were likely enacted at the Mysteries, and the year’s death and renewal probably supported teaching or spectacle about future life.

Because Persephone tasted a pomegranate seed in Hades, she must reign beneath the earth as Queen of the Dead for one third of the year.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 977-1048 confidence: medium

The passage says buffoonery brought pilgrims back to common life as they crossed the bridge returning to Athens, just as Baubo's buffooneries made Demeter smile.

The passage says buffoonery brought pilgrims back to common life when they crossed the bridge returning to Athens, and compares this with Baubo making Demeter smile.
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The Homeric Hymns THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE; lines 696-776 confidence: high

The passage says the rites of Adonis concern the vernal year and that decay and revival of vegetation inspire the rite; it adds that Persephone's descent and return typified the same class of ideas.

The passage names the descent and return of Persephone as typifying the same class of ideas as the Adonis vegetation rite.
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The Homeric Hymns XXXI. TO THE MOON / XXXII. TO THE DIOSCOURI / XXXIII. TO DIONYSUS / FOOTNOTES; lines 3977-4044 confidence: high

"whosoever tastes the food of the dead may never return to earth."

The note states that a widely diffused belief declares whoever tastes the food of the dead may never return to earth.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 2674-2859 confidence: high

Orestes invokes Hermes and says he is “from banishment returning” and stands “On this my country” at the grave-mound.

Orestes explicitly returns from banishment to his country, stands at his father’s grave, and prepares for vengeance within the household setting.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 2861-3072 confidence: high

Electra calls on her dead father, says she and Orestes are homeless or dispossessed, says her mother sold them and Aegisthus joined her in the father’s death, describes herself as reduced to slavery and Orestes as banished, and asks that Orestes be brought home.

Electra prays that Orestes return home to his father’s halls and displaced inheritance; Orestes then appears and declares himself.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 3237-3430 confidence: medium

The Chorus says a god can turn tears to joy, drown the dirge beside the urn, and greet the restored child’s homeward-guided feet to kingly halls.

The Chorus imagines a god turning lament to triumph and greeting the restored child with homeward-guided feet into kingly halls.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 3237-3430 confidence: medium

The Chorus urges the dead father to hear, awake, appear, listen, rise to light, aid his loved ones, and stand against the foe; Orestes and Electra join the prayer.

The Chorus urges the dead father to hear, awake, appear, rise to light, and become a champion for his loved ones.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 3586-3728 confidence: high

Orestes commands his sister to pass silently into the house, conceal the design, and says the killers who used craft against a chieftain will be caught by like craft in the death foretold by Apollo.

Orestes returns to the palace with Pylades as a stranger traveler, uses foreign speech and concealment, and seeks entry through the gate.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 3586-3728 confidence: medium

Orestes imagines being kept at the gate, crossing the threshold, finding Aegisthus where his father sat, killing him with steel, and the Fury of the house drinking a third draught of blood.

The chorus says the child is restored and will repay the blood of the slain, while Orestes imagines Aegisthus seated where his father once sat.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 3730-3908 confidence: high

Orestes says Strophius of Phocis told him to report: “Orestes is no more,” and adds that his ashes lie “in brazen compass of an urn.”

The speaker identified as Orestes enters as a traveler and reports that Orestes is dead, while the chorus anticipates Orestes’ victory and hidden action.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 3910-4109 confidence: high

The son goes into his father’s hall “to smite his father’s foes” and is likened to an orphan foal harnessed to doom on a homeward course.

Orestes is framed as entering his father’s hall, striking his father’s foes, and recovering his father’s wealth and political allegiance.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 3910-4109 confidence: high

A deity dwelling in Delphi’s cave is asked to restore the home to its rightful lord; Hermes, Maia’s child, is invoked to save and guide the state, while hidden things and darkness are mentioned.

The home is to be restored to its rightful lord; the chorus anticipates restored commonwealth, freedom, wealth, throne, and city fealty after the violent act.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies THE LIBATION-BEARERS / DRAMATIS PERSONAE / THE FURIES / DRAMATIS PERSONAE; lines 5422-5604 confidence: high

Orestes thanks Pallas, Loxias, and Zeus for restoring him to Argos and vows that no future Argive chieftain will attack Athens; he says the dead will harm oathbreakers and favor loyal allies.

Orestes says Athena has given him back to dwell in his fatherland and father’s wealthy hall after wandering.
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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 1147-1299 confidence: high

The leader greets the chief of Atreus returning from Troy, discusses true and false displays of feeling, admits former disapproval of the war for Helen, and asks time to reveal loyalty and faithlessness in the city.

The leader hails the chief of Atreus’ race returning from subdued Troy, and Agamemnon enters and speaks to Argos.
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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 1301-1460 confidence: high

"Now, to my palace and the shrines of home, / I will pass in"; he also says the gods bade him forth and home again.

Agamemnon says the gods sent him forth and home again, and Clytemnestra prepares a ceremonial passage into the home for the returned king.
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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 143-321 confidence: medium

A beacon-light reddens the distant sky; the watchman hails the night-fire and says it brings Argos light, dance, and song, and should make Agamemnon’s queen welcome the blaze announcing Ilion’s fall.

The watchman greets the beacon as the sign of victory and hopes to clasp the hand of his restored master.
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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

Agamemnon: "Let some one stoop to loose / Swiftly these sandals"; he prays no god look with jealous eye, calls Cassandra a slave prize, and says he will pass in on purples.

The passage repeatedly frames Agamemnon as returning to hearth and home, as the proper lord of the household, and as the victorious chief receiving the army's prize.
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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 1826-2009 confidence: high

Cassandra says the gods will heed her death; one will avenge his father's blood with a matricidal hand and come from exile to fulfil vengeance sworn by the high gods.

Cassandra says a banished wanderer in a stranger's land will come home to avenge his father's blood.
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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 2398-2554 confidence: medium

Aegisthus says the curse caused the present death; he was an infant sent into banishment with his father, Justice brought him home grown, and he plotted the chieftain’s death, seeing him taken in Justice’s ambush.

Aegisthus says he was sent into banishment as an infant, later brought home by Justice as a grown man, and planned the killing.
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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 2556-2671 confidence: high

The Chorus asks that, if Orestes is alive, guardian fate return him to kill the woman and her paramour.

The Chorus hopes Orestes will return safely by guardian fate and kill the pair responsible for the king’s death; Aegisthus refers to exiles feeding on hopes of return.
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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 481-650 confidence: medium

Victors range through captured Troy for food and rest; Clytemnestra warns them to reverence the city’s gods and shrines, avoid forbidden gain, and complete the homeward course without wantonness before the gods.

Clytemnestra says the Greeks must still go homeward unharmed and round the course once more before the race is won.
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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 652-811 confidence: medium

Homes mourn those sent to war; “Only a spear and sword, and ashes in an urn” return. Ares is “War’s money-changer, giving dust for gold.”

The passage states that from the place to which warriors went, nothing returns except spear, sword, and ashes in an urn.
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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 813-983 confidence: high

The Herald enters, greets Argos after ten years, hails earth, sun, Zeus, Apollo, Hermes, gods, and Heroes, and asks them to receive the spear-spared Argives.

The Herald returns to Argos after the tenth year, Agamemnon is announced as coming home after many days, and the Chorus and Herald speak of mutual longing.
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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 985-1145 confidence: high

Clytemnestra prepares a welcome for Agamemnon, calls him her husband and lord of Argos, and declares herself faithful as a watch-dog to his home and sealed store; the herald briefly praises the speech if truthful.

Clytemnestra prepares to receive Agamemnon, her lord and husband, home from war; the herald also frames his news as safe return from toil and hopes Menelaus may come home.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22139-22276 confidence: medium

The argument summarizes the redemption of Hector's body: gods deliberate; Jupiter sends Thetis to Achilles and Iris to Priam; Priam travels with presents under Idus, guided by Mercury; Priam supplicates Achilles; Achilles returns the body; Trojans and named women lament at the funeral.

Apollo asks whether Hector's family must be denied the funeral fire; the argument states that Achilles later sends Priam home with the body and that funeral laments and solemnities follow.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22278-22424 confidence: medium

Jove acknowledges Thetis' maternal grief, says the gods have pleaded for Hector, rejects having Hermes steal the body, and orders Achilles to restore the corpse, cease vengeance on the sacred dead, and accept ransom and the father's prayer.

The central action ordered by Jove is that Hector's body be restored to the mourning father rather than kept by Achilles.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22976-23120 confidence: medium

Priam and the herald rest in the porch; Hermes alone remains awake, considers how to get the king past ramparts and watch, warns Priam, and guides the mules silently through hostile land.

Hermes plans to pass the ramparts and blind the watch, warns Priam, guides him silently through hostile land, and then departs to Olympus.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22976-23120 confidence: high

At Xanthus, Hermes leaves and flies to Olympus; Aurora brings day, and Priam and the herald proceed slowly to Ilion with the mournful load.

Hector's body is brought back to Ilion at dawn, and Cassandra summons the Trojans to meet him dead and mourn together.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22976-23120 confidence: medium

Achilles gives Priam his hand, Priam and the herald rest in the porch, and Hermes stays awake, plans Priam's return, appears in a vision, and warns him of Atrides' danger.

Hermes warns Priam, guides him silently through hostile land past the ramparts and watch, and leaves near Xanthus as Priam returns to Ilion.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 23122-23268 confidence: medium

Troy's people leave the walls in universal grief, meet the mourning wain at the Scaean gates, cling around the slain, and Priam commands that the car proceed to the palace before further mourning.

Hector's body is brought by wain through the gates and into the palace while the city mourns.
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The Iliad BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE.; lines 23271-23326 confidence: medium

Agamemnon, on his return, was murdered by gysthus at Clytemnestra's instigation after she had dishonoured his bed with gysthus.

Agamemnon is murdered upon his return by gysthus at Clytemnestra's instigation.
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The Iliad BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE.; lines 23271-23326 confidence: high

Ulysses returned safely to Ithaca after innumerable troubles by sea and land; this is identified as the subject of Homer's Odyssey.

Ulysses returns safely to Ithaca after innumerable troubles by sea and land.
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The Iliad BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE.; lines 23271-23326 confidence: medium

Diomed was expelled after Troy's fall, barely escaped from his wife gial, was received by Daunus in Apulia, shared his kingdom, and has an uncertain death.

Diomed is expelled from his own country, received by Daunus in Apulia, and shares his kingdom.
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The Iliad BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE.; lines 23271-23326 confidence: high

Agamemnon was murdered at his return by gysthus at Clytemnestra's instigation; Clytemnestra had dishonoured his bed with gysthus during his absence.

Agamemnon is murdered at return, Diomed is displaced after Troy's fall, Nestor lives peacefully at home, and Ulysses returns safely to Ithaca after troubles.
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The Iliad CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1303-1376 confidence: medium

Fable is divided into probable, allegorical, and marvellous; probable fable includes actions that might have happened or that became fables through added episodes and narration. Examples include the return of Ulysses and Trojan settlement in Italy.

The passage identifies Ulysses' return as an epic subject and says he is detained from return by Calypso, with Aeneas and Rinaldo given as parallels.
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The Iliad CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1303-1376 confidence: high

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

Ulysses is detained from return by Calypso, with Aeneas by Dido and Rinaldo by Armida presented as parallel cases.
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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 14275-14412 confidence: medium

Jove foretells Greece driven to Achilles’ fleet, Patroclus sent out, Sarpedon falling, Patroclus slain by Hector, Achilles rising, Hector dying, Pallas assisting, and Ilion burning.

Jove foretells that Achilles sends Patroclus, Patroclus falls to Hector, and only then Achilles rises and Hector dies.
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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 what immortal "wakens Hector from the sleep of death" and says Ajax "had almost sunk me to the shades below."

Hector speaks of being awakened from the sleep of death and nearly sent to the shades; Thoas later describes him as rising from Stygian shades, and Apollo's aid restores him to battle.
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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: high

Apollo breathes immortal ardour into Hector. Hector is compared to an unbound pampered steed and rushes forward full of the god while his hosts pursue.

Hector's restored appearance reverses Greek momentum: they had been pursuing victory, but upon seeing him they fear, and Thoas reorganizes the army defensively.
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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 14667-14798 confidence: medium

Patroclus tends wounded Eurypylus with balms and speech, sees the Trojan advance, and leaves to urge Achilles to return to battle.

Patroclus leaves his wounded friend to urge Achilles to rise in arms and return to the war.
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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 14667-14798 confidence: medium

Patroclus tends wounded Eurypylus with healing balms and comforting speech, then sees victorious Troy ascending the fleet and decides to go urge Achilles to take arms again.

Patroclus resolves to urge Achilles to rise in arms and shine again in war.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2060-2206 confidence: low

Inspired by Juno, Achilles convenes the Greeks, asks whether they should return by sea, and calls for a prophet, sacred sage, or dream to explain Apollo's rage and restore Greece by atonement and hecatombs.

Achilles asks why the Greeks do not leave the Trojan shore and cross back over the seas they came by, because plague destroys those whom war spared.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6234-6371 confidence: high

Apollo brings neas from his sacred fane alive, unhurt, and vigorous from his wound.

Apollo produces neas from the sacred fane alive, unhurt, and vigorous from his wound, returning him to the shouting train.
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The Iliad THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3770-3911 confidence: medium

Achilles leads fifty ships of related Thessalian groups, but his troops are inactive by the shore because Briseis was taken from him; the passage anticipates his later return to battle.

Achilles is withdrawn and mourning, but the passage states he will soon rise in slaughter, blood, and war.
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The Iliad THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 10589-10688 confidence: high

Minerva's voice tells Diomedes to stop further slaughter and return to the ships; Diomedes obeys, mounts, and Ulysses drives the swift white horses.

The passage centers on Diomedes and Ulysses leaving the scene of night slaughter under divine direction and returning to the Greek camp with horses and spoils.
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The Iliad THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 10589-10688 confidence: high

Nestor hears trampling steeds, hopes Diomedes and Ulysses return with Trojan horses, fears pursuit or death, and then the chiefs arrive and are greeted by the Greeks.

Nestor fears the chiefs may be pursued or dead, but they arrive safely with the captured horses and are greeted by the Greeks.
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The Iliad THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 9928-10052 confidence: medium

After Achilles refuses to return, Agamemnon is distressed; leaders are awakened; a council sends scouts; Diomed chooses Ulysses; they surprise Dolon, learn enemy positions, kill Rhesus and officers, seize horses, and return.

The argument describes Diomed and Ulysses undertaking a dangerous night enterprise, surprising Dolon, killing Rhesus and officers, seizing horses, and returning to camp in triumph.
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The Iliad THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX. / BOOK XVI. / ARGUMENT / THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS; lines 15781-15909 confidence: medium

The goddess advises a glorious death for Sarpedon, then commands that Sleep and Death carry his body to his native land for tomb, pyramid, honors to his ashes, and lasting fame.

The goddess says Sleep and Death should carry Sarpedon's body to his native land, where his people will build a tomb and pyramid and honor his ashes.
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The Iliad THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN. / BOOK XIX. / ARGUMENT. / THE RECONCILIATION OF ACHILLES AND AGAMEMNON.; lines 18220-18337 confidence: medium

Achilles goes to the strand and calls the assembly; the Greek host gathers, eager to see him return to arms, and wounded leaders including Tydides, Ulysses, and Agamemnon attend.

The assembly is eager to see Achilles, long lost to battle, shine in arms again; Achilles ends his anger and calls for renewed war against Troy.
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The Iliad THE RECONCILIATION OF ACHILLES AND AGAMEMNON. / BOOK XX. / ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES.; lines 19044-19173 confidence: high

Poseidon sees Aeneas near death and says fate does not will this; Jove preserves him as future father of the Dardan line, whose sons will continue it.

Poseidon says fate does not will Aeneas's death and that he will become father of a continuing Dardan line.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23583-23696 confidence: high

The summary says an injured hero, moved by resentment toward his general, retires to his tent and withdraws himself and his troops from war; victory abandons the army during this interval.

The hero withdraws from war after injury by the general and later returns to battle after his friend's death.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23583-23696 confidence: high

The hero receives new armor from a divinity, reconciles with the general, returns to battle, slays the enemy chief, performs funeral rites for his friend, takes vengeance on the destroyer's body, and finally restores the corpse to the father for burial after tears and prayers.

The hero exercises cruel vengeance on the destroyer's body but later restores the corpse to the father, who buries it with solemnities.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 confidence: medium

The note discusses an annual Egyptian sacred-ship procession, the deity's return from Ethiopia, the sacred ship of Ammon, and an interpretation that Homer alludes to this in Jupiter's visit to the Ethiopians and twelve-day absence.

The passage reports an annual procession of a sacred ship and the deity's return from Ethiopia after absence, connected by interpretation with Jupiter's twelve-day absence.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 confidence: medium

The note discusses an annual Egyptian sacred ship procession of Ammon, a deity's return from Ethiopia after absence, a relief at Karnak, and an interpretation that Homer alludes to this when speaking of Jupiter's visit to the Ethiopians and twelve-day absence.

The Egyptian sacred ship procession of Ammon and the deity's return from Ethiopia are linked to Jupiter's visit to the Ethiopians and twelve-day absence.
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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: medium

Antenor, like Aeneas, is said to have favored the restoration of Helen.

Antenor and Aeneas are described as favorable to the restoration of Helen.
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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: medium

"Antenor, like Aeneas, had always been favourable to the restoration of Helen."

Antenor and Aeneas are described as favoring the restoration of Helen.
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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

Neptune recounts that he spread a cloud before the victor's sight, sustained Aeneas, and secured his flight.

Neptune protects Aeneas by concealing him with a cloud and securing his flight.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9012-9150 confidence: high

Book argument: after defeat Agamemnon proposes return; Diomed and Nestor oppose and advise; Ulysses, Ajax, and Phoenix go to Achilles, who rejects the embassy; the scene is at the sea-shore by the Grecian ships.

The book argument and Agamemnon’s speech both describe abandoning the siege and returning to the native country by ship.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9283-9389 confidence: medium

Ulysses praises Achilles' hospitality but says the Greeks mourn the dead, fear for the living, stand at fate's brink, and have no help but Achilles' hands.

Ulysses asks Achilles to return, save the Greeks, and stop the course of Fate when the army faces destruction.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9283-9389 confidence: high

Nestor advises the embassy, especially Ulysses, to avoid offense and deprecate the chief; the group marches by night near the shore and vows to Neptune for success in calming Achilles.

Achilles is apart in his tent and angry; Ulysses urges him to return to save the Greeks and stop Fate's course.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9391-9475 confidence: medium

The speaker calls the offers the repentance of a suppliant king, asks Achilles to aid suppliant Greece, and appeals to his fame by describing Hector's challenge.

The speaker asks Achilles to redress suppliant Greece and appeals to Achilles' glory by naming Hector as the opponent who deserves his hands.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9477-9612 confidence: high

Achilles says the next day they will implore the gods, his departing vessels will sound on the Hellespont, and Pythia will receive him if Neptune sends favorable gales.

Achilles announces that his vessels will depart and that Pythia will receive him and his goods.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9477-9612 confidence: high

Achilles questions the need for his defense when the ships have walls, ramparts, and a trench; recalls Hector’s former caution before Achilles; and announces departure over the Hellespont toward Pythia if Neptune sends favorable winds.

Achilles declares that his vessels will leave for Pythia and that he will carry his wealth and captives home.
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The Iliad THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17693-17832 confidence: medium

Iris tells Achilles that although he lacks arms, he should go clothed in terrors and appear over the trench so Troy will fear and Greece take courage.

Iris says Achilles' mere appearance will make Troy tremble and Greece take courage; the Trojan council later treats Achilles' reappearance as decisive for their fate.
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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. / VOL, I. D / VOL. I, E; lines 3876-4016 confidence: medium

An alternate account says the skin dispute leads to war between Curetes and Calydonians; Althaea curses Meleager, he stays home in anger, and later reluctantly goes out after the citizens and his wife appeal to him.

In the alternate account, Meleager remains at home in anger after Althaea curses him, then later yields reluctantly to his wife and goes out when citizens supplicate him as enemies approach the walls.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1263-1424 confidence: high

The Aeolid section lists Oeneus and Meleager, the Calydonian boar hunt, Athamas as father of Phrixus and Helle with the Golden Fleece, deaths of Athamas and Ino, Sisyphus and his stone, Salmoneus and mock thunder, Tyro, Neleus and Pelias, Melampus, Admetus and Alcestis, and Jason being sent by Pelias to fetch the Golden Fleece.

Jason is sent to fetch the Golden Fleece; the Argonauts build the Argo, travel to Colchis, obtain the fleece with Medea's help, and return.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1426-1563 confidence: medium

The Heraclids flee, are helped by Athenians, repeatedly attempt to conquer Peloponnese, then under Oxylus conquer and divide Peloponnese by lot.

The Heraclids flee, repeatedly attempt to conquer Peloponnese, then conquer and divide it by lot under Oxylus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1699-1850 confidence: high

The returns include a quarrel between Agamemnon and Menelaus, Calchas defeated by Mopsus, Agamemnon’s fleet scattered by storm off Tenos, Ajax’s shipwreck and burial, and many deaths caused by Nauplius’ false lights at Cape Caphereus.

The returns include storms, shipwrecks, false lights, wanderings, and Ulysses’ eventual return home.
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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 1971-2065 confidence: medium

When Zeus is grown, he takes Metis, daughter of Ocean, to help him; she gives Cronus a drug that forces him to disgorge first the stone and then the swallowed children.

Metis gives Cronus a drug that forces him to disgorge the stone and then the children he had swallowed.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2340-2459 confidence: high

Orpheus persuaded Pluto to send Eurydice up; Pluto promised this if Orpheus did not turn around until reaching his house.

Pluto imposes a no-turning condition; Orpheus turns around, sees Eurydice, and she turns back.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2819-2945 confidence: medium

Oenopion makes Orion drunk, blinds him in sleep, and casts him on the beach; Orion reaches Hephaestus’s smithy, carries a lad on his shoulders as guide to the sunrise, is healed by the sun’s rays, pursues Oenopion, and Oenopion has an underground house prepared by Poseidon and built by Hephaestus.

After Oenopion blinds him, Orion has a lad guide him to the sunrise, where the sun’s rays heal him, after which he returns against Oenopion.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer; lines 484-584 confidence: medium

The passage says real and fabulous elements in legend blend closely, and that the return of the Heraclids seems substantially correct while Hercules is obscured by 'fable and romance.'

The passage mentions the tradition of the return of the Heraclids to Peloponnese as substantially correct.
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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; lines 71-211 confidence: low

The author gives no self-account, does not refer to contemporary events, names the death of Ulysses and return of the Heraclids among the latest recorded occurrences, and never mentions Rome or the Romans; Romulus and Remus and the Seven Hills are mentioned in Frazer's comment on that silence.

The return of the Heraclids is named as one of the latest occurrences recorded in the Library.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11689-11815 confidence: high

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

A note says Dionysus descends to hell at Lerna through the Alcyonian Lake to fetch Semele, his mother, and returns.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. D / VOL. I, E / VOL. I. G / VOL, I. H; lines 5345-5450 confidence: high

Jason returns, surrenders the fleece, wants vengeance but waits, sails with the chiefs to the Isthmus, dedicates the ship to Poseidon, and asks Medea to devise punishment for Pelias.

Jason returns, surrenders the fleece, and dedicates the ship to Poseidon.
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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

Medea comes unknown to Colchis, finds Aeetes deposed by his brother Perses, kills Perses, and restores the kingdom to her father.

Medea returns unknown to Colchis, kills the usurping Perses, and restores Aeetes, her father, to the kingdom.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 10584-10705 confidence: high

Cresphontes is murdered with two sons; Polyphontes takes the throne and marries Merope, the murdered man's wife, against her will.

Polyphontes takes the throne and forcibly marries Merope; Aepytus is preserved by being raised elsewhere, returns secretly, kills Polyphontes, and recovers the paternal kingdom.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. 1, N / VOL, I. Q / VOL I. R / VOL. I, T; lines 10256-10356 confidence: high

"After Eurystheus had perished, the Heraclids came to attack Peloponnese and they captured all the cities."

The Heraclid attack on the Peloponnese is described in the note as a return because Hercules regarded Mycenae and Tiryns as his ancestral true home.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. 1, N / VOL, I. Q / VOL I. R / VOL. I, T; lines 10358-10485 confidence: high

A plague visits Peloponnese; an oracle attributes it to the Heraclids returning too early, so they leave Peloponnese and retire to Marathon.

The Heraclids’ return before the proper time is identified by an oracle as the cause of a plague, and they then leave Peloponnese for Marathon.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. 1, N / VOL, I. Q / VOL I. R / VOL. I, T; lines 10358-10485 confidence: high

Hyllus marries Iole according to his father’s commands, seeks the Heraclids’ return, consults the god at Delphi, hears that they should await the third crop, interprets this as three years, and returns with an army to Peloponnese.

The oracle’s “third crop” is clarified as a generational interval rather than an agricultural crop or a three-year wait.
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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 Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, E / VOL. I. G / VOL, I. H / VOL. 1. K; lines 6030-6136 confidence: medium

Acrisius defeats and drives Proetus from Argos; Proetus goes to Lycia to Iobates or Amphianax and marries the ruler's daughter, called Antia by Homer and Stheneboea by tragic poets.

Proetus is expelled from Argos, marries the Lycian ruler's daughter, and is restored to his land by his father-in-law with a Lycian army.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, T / VOL. I, U / VOL. I. Y / VOL. I. Z; lines 12395-12524 confidence: medium

Eteocles and Polynices made a compact to rule the kingdom alternately for a year; versions differ over who ruled first, but Polynices was banished from Thebes and came to Argos with the necklace and robe.

Polynices, banished from Thebes, comes to Argos; Adrastus accepts him into a marriage alliance and promises to restore him to his native land by mustering chiefs against Thebes.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, U / VOL. I. Y / VOL. I. Z / VOL. I. AA; lines 13703-13811 confidence: high

Frazer says these traditions explained rites on Mount Lycaeus: a human victim's inward parts were mixed with animal victims and eaten, and the person tasting human flesh was believed to become a wolf for eight years and regain human form in the ninth if abstaining from human flesh.

The Lycaean Zeus ritual note, the Euanthes/Varro account, and the Damarchus account describe wolf-transformation for a fixed period followed by possible or actual recovery of human form.
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The Odyssey BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1232-1327 confidence: high

After Priam’s city is sacked and the Achaeans set sail, Jove vexes the Argives on their homeward voyage; Minerva’s displeasure brings a quarrel between the sons of Atreus.

The passage repeatedly concerns the Achaeans’ voyage home after Troy, including divided departures, sea routes, safe returns, losses, and Nestor’s own return to Pylos.
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The Odyssey BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1232-1327 confidence: high

After Priam's city was sacked, Jove vexed the Argives on their voyage home, and Minerva's displeasure brought about a quarrel between the sons of Atreus.

Nestor describes the Achaean return from Troy as divided, delayed, and dangerous, with uncertainty over who reached home safely.
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The Odyssey BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1329-1422 confidence: high

Minerva tells Telemachus that heaven can save a man if it chooses, compares safe homecoming with Agamemnon's murder at home, and says death cannot be averted even by gods when a man's hour comes.

Minerva contrasts safe homecoming with Agamemnon's murder in his house, while Nestor recounts Menelaus' delayed return and Orestes' later return.
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The Odyssey BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1329-1422 confidence: high

Aegisthus rules Mycene for seven years after killing Agamemnon; in the eighth year Orestes returns from Athens, kills his father's murderer, holds funeral rites and a banquet, and Menelaus arrives with treasure the same day.

Orestes returns from Athens in the eighth year and kills the murderer of his father.
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The Odyssey BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1329-1422 confidence: high

Minerva says heaven can save a man, that safe homecoming is worth suffering for, and that not even the gods can save a man when his hour of death comes.

Minerva contrasts arduous safe return with Agamemnon's quick return and murder at home; Nestor's narrative includes Menelaus' storm-delayed return and warns Telemachus about dangers at home during absence.
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The Odyssey BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1329-1422 confidence: high

Aegisthus rules Mycene seven years after killing Agamemnon; in the eighth year Orestes returns from Athens, kills him, and holds funeral rites and a banquet.

Orestes returns from Athens and kills Aegisthus, explicitly identified as the murderer of his father.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1561-1661 confidence: high

Menelaus says no mortal can hold his own with Jove, because Jove's house and everything about him are immortal.

Menelaus says it took nearly eight years to get home with his fleet after much travel and hardship, during which he gained riches.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1561-1661 confidence: high

Menelaus grieves most for an Achaean who worked and risked more than others, has long been gone, is of unknown fate, and is mourned by his old father, Penelope, and Telemachus.

Menelaus grieves for an Achaean who has long been gone, whose survival is unknown, and whose father, wife Penelope, and son Telemachus are plunged in grief.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1561-1661 confidence: high

Menelaus says no one can equal Jove's immortal house, then says he traveled much and suffered hardship for nearly eight years before returning with his fleet through Cyprus, Phoenicia, Egypt, Ethiopia, Sidon, the Erembians, and Libya.

Menelaus says he travelled widely and suffered hardship for nearly eight years before reaching home with his fleet.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1663-1760 confidence: high

Menelaus says he is hosting the son of a dear friend, Ulysses; he recalls hopes of giving Ulysses a city and house near him, but says heaven prevented Ulysses from getting home.

Menelaus says he had hoped to renew friendship with Ulysses after return from overseas, but heaven prevented Ulysses from getting home.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1762-1847 confidence: high

Telemachus says he has come for news of his father, that suitors are wasting his estate and killing livestock while courting his mother, and that he asks as a suppliant for plain truth.

Telemachus reports suitors consuming his estate and courting his mother; Menelaus frames them as cowards trying to usurp a brave man’s bed and imagines Ulysses returning to destroy them.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1762-1847 confidence: medium

Menelaus is shocked, compares the suitors to young laid in a lion’s lair, invokes Jove, Minerva, and Apollo, predicts Ulysses would give the suitors a sorry wedding, and promises to report what the old man of the sea told him.

Menelaus uses a lion returning to its lair as a simile for Ulysses returning to the suitors.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1762-1847 confidence: medium

Telemachus says he came to learn about his father, describes suitors wasting his estate while courting his mother, and asks Menelaus as a suppliant to tell plainly what he saw or heard about Ulysses.

Telemachus reports suitors consuming his estate and courting his mother; Menelaus says Ulysses would destroy them if he returned.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1849-1948 confidence: high

The speaker says gods detained him in Egypt because his hecatombs had not satisfied them; Pharos is described as an island with a harbour; the gods becalm him twenty days, threatening starvation, until Idothea takes pity.

The speaker is stranded and asks how to reach home; Idothea pities him and gives instructions for obtaining the needed route information.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1849-1948 confidence: medium

The speaker says the gods detained him in Egypt because his hecatombs had not given them full satisfaction and the gods are strict about their dues.

The speaker is detained and seeks instruction on how to sail home, with Proteus identified as the one who can tell him the route.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1950-2039 confidence: high

Proteus says Menelaus must offer sacrifices to Jove and the gods before embarking, return to the stream of Egypt, and offer holy hecatombs before the gods let him finish the voyage.

Proteus states that Menelaus must offer sacrifices and holy hecatombs to the gods before they let him finish his voyage home.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1950-2039 confidence: high

Menelaus asks which immortal is hindering him and how he may sail the sea to reach home.

Menelaus is hindered from returning, Ajax dies during return, Agamemnon is storm-driven before reaching home, and Ulysses remains unable to return across the sea.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1950-2039 confidence: medium

Juno protects Agamemnon and his ships; a gale near Malea drives him away, but later the gods shift the wind and he reaches home, kisses his native soil, and weeps with joy.

Aegisthus lures the newly returned Agamemnon to a banquet and kills him after the feast, with followers killed in the cloisters.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1950-2039 confidence: high

Proteus names Ulysses of Ithaca as the third man, sorrowing on an island in Calypso's house, kept prisoner and unable to reach home for lack of ships or sailors.

Ulysses is alive on an island in Calypso's house, kept prisoner and unable to reach home because he lacks ships and sailors.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1950-2039 confidence: high

Proteus says Menelaus must sacrifice to Jove and the gods, return to Egypt, and offer holy hecatombs before the gods will let him finish his voyage.

Menelaus cannot finish his voyage until he returns to Egypt and offers holy hecatombs to the gods.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1950-2039 confidence: medium

Menelaus asks the old man which immortal is hindering him and how he may sail the sea to reach home.

Menelaus asks which immortal hinders him, and Proteus says the gods will permit the voyage after sacrifice.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1950-2039 confidence: high

Agamemnon and his ships escape under Juno's protection, are driven by a gale, then reach home, where Agamemnon kisses his native soil and weeps for joy.

Agamemnon returns home but Aegisthus plots an ambush, invites him to a banquet, and kills him after the feast.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1950-2039 confidence: high

Proteus says the third man is Ulysses of Ithaca, alive on an island, sorrowing in Calypso's house, kept prisoner and unable to return for lack of ships and sailors.

Ulysses is alive on Calypso's island but cannot get home because he has no ships or sailors.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2041-2133 confidence: high

An unnamed figure dives under the waves; Menelaus returns to the ships with companions, camps at the beach, sails to the stream of Egypt, offers hecatombs, raises a barrow for Agamemnon, and receives a fair wind home.

Menelaus offers hecatombs to appease heaven's anger and then receives a fair wind for a quick passage home.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2041-2133 confidence: high

Antinous and Eurymachus are angry; Antinous wishes Jove would take Telemachus and asks for a ship with twenty men to ambush him in the straits between Ithaca and Samos; the others applaud.

Antinous calls for a ship and twenty men to lie in wait for Telemachus in the straits between Ithaca and Samos when he returns.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2041-2133 confidence: medium

Antinous is angry, says Telemachus has escaped with a picked crew, asks for a ship and twenty men, and proposes lying in wait in the straits between Ithaca and Samos so Telemachus will rue his search for news of his father; the others approve.

Antinous proposes lying in wait for Telemachus in the straits between Ithaca and Samos when Telemachus returns from his voyage.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2135-2239 confidence: medium

Medon says the suitors plan to murder Telemachus as he returns from Pylos and Lacedaemon, where he went for news of his father.

The suitors intend to kill Telemachus as he comes home, then prepare a ship and wait for nightfall.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2135-2239 confidence: medium

“They are going to try and murder Telemachus as he is coming home from Pylos and Lacedaemon” after seeking news of his father.

Telemachus, son of Ulysses and heir to the house, is targeted for murder as he comes home, and Penelope frames the danger as an attempt to exterminate the family line.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2241-2286 confidence: medium

The vision addresses sleeping Penelope and says the gods will not allow her grief to continue and that her son will come back because he has done them no wrong.

Telemachus has gone away by ship, Penelope fears for him, and the vision says Minerva has gone with him and that he will return.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2241-2286 confidence: high

The vision addresses sleeping Penelope and says the gods will not allow her grief to continue and that her son will come back because he has done them no wrong.

The vision foretells Telemachus’s return while the suitors plot to kill him before he can return and set an ambush at Asteris.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2241-2286 confidence: medium

“Your son has done them no wrong, so he will yet come back to you.”

Telemachus is expected to come back, but the suitors plan to kill him before he can return and lie in ambush at Asteris.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2289-2384 confidence: high

Jove sends Mercury to tell Calypso that Ulysses is decreed to return; he will travel twenty days by raft to Scheria, be honored by the Phaeacians, sent home by ship, and given gifts.

Jove decrees that Ulysses is to return home, and Mercury repeats that he must not perish away from his people but return to house, country, and friends.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2289-2384 confidence: high

Minerva says Ulysses lies in pain on an island where Calypso will not let him go, lacks ships and sailors, and that people are trying to murder Telemachus on his way home.

Ulysses is kept by Calypso on an island and lacks passage, but Jove orders Calypso to let him go.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2289-2384 confidence: high

Jove sends Mercury to tell Calypso that Ulysses is decreed to return; he will travel twenty days by raft to Scheria, be honored by the Phaeacians, sent home by ship, and given gifts.

Jove states that Ulysses will make a perilous twenty-day voyage on a raft to Scheria before being sent onward.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2289-2384 confidence: high

At the divine council, Minerva pities Ulysses in Calypso’s house, says Calypso will not release him, and reports danger to Telemachus from would-be murderers.

The passage centers on a divine decision that Ulysses, detained by Calypso and grieving far from home, must be released and return to his country, house, and friends.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2289-2384 confidence: high

Jove orders Mercury to tell Calypso that Ulysses is decreed to return: he will travel by raft for twenty perilous days to Scheria, and the Phaeacians will send him home with gifts.

Jove states that Ulysses will travel without divine or human convoy, endure twenty days on a raft, and reach Scheria before being sent home.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2386-2472 confidence: high

Calypso says she found Ulysses alone on a keel after Jove’s lightning sank his ship and drowned the crew; she cherished him, planned to make him immortal, but cannot oppose Jove and will let him go with advice though she lacks ships and men.

Calypso, under Jove’s authority, agrees to let Ulysses leave, gives instructions for a raft and provisions, and Ulysses states that he wants only to get home.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2386-2472 confidence: high

Calypso asks if Ulysses truly wants home, warns him of future suffering, offers household life and immortality, and compares herself to his wife; Ulysses says Penelope is mortal and less beautiful, yet he wants home and will bear another wreck. At sunset they go to the inner cave and bed.

Calypso offers Ulysses immortality and life with her, but he chooses the desire for home and Penelope despite the likelihood of suffering.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2386-2472 confidence: high

Mercury says to send Ulysses away or Jove will be angry and punish Calypso.

Mercury orders Calypso to send Ulysses away, and Calypso offers means for him to voyage home.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2386-2472 confidence: high

Calypso asks whether Ulysses would leave at once and says that if he knew his future suffering he would stay, keep house with her, and let her make him immortal despite his longing for his wife.

Calypso offers immortality if Ulysses stays; Ulysses acknowledges her superiority to Penelope in beauty but says he wants only to get home.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2474-2559 confidence: medium

On the fifth day Calypso sends Ulysses off with clothing, wine, water, provisions, meat, and fair wind; he steers by stars and sees Phaeacian mountains on the eighteenth day.

Ulysses departs by raft, sails over the sea, navigates by stars, sees Phaeacian land, and speaks of trouble by sea before getting back home.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2474-2559 confidence: medium

Ulysses steers by the Pleiads, Bootes, and the Bear, following Calypso’s instruction, and after eighteen days sees the mountains of the Phaeacian coast.

Ulysses sails by raft, keeps the Bear to his left as instructed, approaches the Phaeacian coast, and speaks of trouble before getting back home.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2561-2653 confidence: medium

Neptune sends a great wave that breaks the raft; Ulysses rides a plank, removes Calypso's clothes, binds Ino's veil under his arms, plunges into the sea to swim, and Neptune taunts him before driving to Aegae.

Ulysses leaves the wrecked raft, swims for the Phaeacian coast, endures two nights and days in the sea, sees land, and seeks a landing place.
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The Odyssey BOOK IV / BOOK V / BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES.; lines 2694-2792 confidence: high

Ulysses sleeps, overcome by sleep and toil, while Minerva goes to the country and city of the Phaeacians.

Minerva goes to Alcinous’s house explicitly in furtherance of Ulysses’s return while Ulysses is asleep from toil.
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The Odyssey BOOK IV / BOOK V / BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES.; lines 2694-2792 confidence: high

Ulysses sleeps; Minerva goes to the Phaeacians. The Phaeacians had moved from Hypereia near the Cyclopes to Scheria under Nausithous, who built and divided the city; Alcinous now reigns, and Minerva goes to his house to further Ulysses' return.

Minerva explicitly goes to Alcinous' house in furtherance of Ulysses' return while Ulysses sleeps from toil.
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The Odyssey BOOK IV / BOOK V / BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES.; lines 2882-2972 confidence: high

Nausicaa tells Ulysses to wait at Minerva’s poplar grove with a well and meadow, then find Alcinous’ house, approach her mother by the fire where she spins purple wool, and lay hands upon her knees to gain hope of returning home.

Ulysses is instructed how to gain an escort and help home, and Nausicaa says winning her mother over may let him see his country again.
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The Odyssey BOOK IV / BOOK V / BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES.; lines 2882-2972 confidence: high

Nausicaa instructs Ulysses to ask for Alcinous's house, pass through gates and courts, approach her mother by the fire as she spins purple wool, clasp her knees, and gain hope of returning home.

Nausicaa says Ulysses may hope to see his own country again if he gains her mother over by clasping her knees.
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The Odyssey BOOK IV / BOOK V / BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES.; lines 2974-2989 confidence: high

Ulysses addresses Minerva as daughter of Aegis-bearing Jove, recalls Neptune wrecking him, and asks for pity, friends, and hospitable reception by the Phaeacians.

The passage states that Neptune is furious and seeks to prevent Ulysses from getting home, while Ulysses prays for social aid among the Phaeacians.
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The Odyssey BOOK IV / BOOK V / BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES.; lines 2974-2989 confidence: high

Minerva hears the prayer but does not appear openly because she fears Neptune, who remains furious and tries to prevent Ulysses from getting home.

Neptune is described as still furious and trying to prevent Ulysses from getting home.
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The Odyssey BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 2992-3088 confidence: medium

Ulysses goes toward town; Minerva hides him in thick mist, appears as a little girl with a pitcher, and Ulysses asks for Alcinous's house as a distressed foreigner.

Ulysses identifies himself as a distressed foreigner, is directed to the royal house, and is told that gaining Arete's goodwill may let him see friends and return home safely.
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The Odyssey BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 2992-3088 confidence: high

Minerva points out the house, tells Ulysses to seek Arete, recounts the descent of Alcinous and Arete from Neptune, describes Arete's exceptional honor, and says her goodwill may enable Ulysses' return home.

Minerva tells Ulysses that if he gains Arete's goodwill he may hope to see his friends and return safely to his home and country.
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The Odyssey BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3090-3174 confidence: high

Ulysses addresses Queen Arete, her husband, and guests, asking for help returning to his own country because he has long been in trouble and away from his friends.

Ulysses asks to be helped home, and Alcinous promises to discuss escorting him safely and joyfully back to his own country.
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The Odyssey BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3090-3174 confidence: high

Alcinous tells the Phaeacian councillors to go to bed, announces a sacrificial banquet for the guest, and says they will discuss escorting him safely and joyfully to his own country.

Alcinous proposes a banquet and discussion of how to send the guest back rejoicing to his own country without trouble or harm.
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The Odyssey BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3176-3259 confidence: high

Ulysses says he has nothing immortal in body or mind, asks to eat and drink despite sorrow, and requests help getting home at daybreak.

Ulysses explicitly asks for help getting home and says he would be content to die after seeing his house, while his narrative emphasizes movement toward Alcinous' coast after many sufferings.
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The Odyssey BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3176-3259 confidence: high

Ulysses asks to sup despite sorrow and asks that at daybreak they help him get home.

Ulysses explicitly asks for help getting home and frames his wish around seeing his property, bondsmen, and house again.
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The Odyssey BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3261-3292 confidence: high

Alcinous promises to arrange Ulysses' escort, says he may sleep during the voyage, and says the men can sail him over smooth waters to his home or any chosen place; he cites a former voyage carrying Rhadamanthus to see Tityus son of Gaia beyond Euboea in a single day.

Alcinous promises to arrange an escort that can sail Ulysses to his home, and Ulysses prays that he may return to his country.
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The Odyssey BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3261-3292 confidence: high

Alcinous says no one shall keep Ulysses there against his will and promises to address the matter of his escort the next day.

Alcinous promises to arrange an escort by ship to Ulysses' home or wherever he chooses, and Ulysses prays that this will let him return to his country.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 3801-3898 confidence: high

Jove raises the North wind into a hurricane; clouds hide land and sky, night comes, sails tear, and the crew rows toward land, then rests two days and nights.

Ulysses explicitly frames the story as hazardous adventures met on his return from Troy, and multiple episodes delay or divert that return.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 3801-3898 confidence: high

The Lotus-eaters live on food from a flower; after Ulysses' crew lands for water and a meal, three scouts go among them, and the Lotus-eaters give them lotus without doing harm.

The lotus makes those who eat it stop caring about home or return, forcing Ulysses to remove them and depart.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 3801-3898 confidence: medium

Jove raises the North wind into a hurricane; clouds hide land and sky, night comes, sails tear, and the crew rows toward land, then rests two days and nights.

Jove raises the North wind into a hurricane, and hostile winds and currents push Ulysses off the homeward course.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 3801-3898 confidence: high

Calypso kept Ulysses in her cave and wanted marriage; Circe also wanted marriage; Ulysses says home and parents are dearer than a splendid foreign home, and he will tell of adventures on his return from Troy by Jove's will.

Ulysses frames the following adventures as events met on his return from Troy, including hostile encounters, storms, and delay before reaching later lands.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 3801-3898 confidence: medium

Calypso kept Ulysses in her cave and wanted marriage; Circe also wanted marriage; Ulysses says home and parents are dearer than a splendid foreign home, and he will tell of adventures on his return from Troy by Jove's will.

Ulysses says Calypso and Circe wanted marriage, but he was not persuaded and emphasizes country and parents as dearer than a splendid foreign home.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 3801-3898 confidence: high

Ulysses sends three men to learn about the people; the Lotus-eaters do not harm them but give them lotus, after which the eaters stop caring about home or reporting back and want to remain eating lotus.

Lotus makes its eaters stop caring about home or return, requiring Ulysses to force the affected men back to the ships.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 4170-4268 confidence: high

After Ulysses says even Neptune cannot cure the eye, Polyphemus raises his hands to heaven and prays to Neptune that Ulysses never reach home alive, or return late in distress after losing all his men and find trouble at home.

Polyphemus prays that Ulysses may never reach home alive, or if he does return, that it be late, in distress, without his men, by another man's ship, and with trouble in his house.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 4170-4268 confidence: high

Polyphemus raises his hands to heaven and prays to Neptune that Ulysses may never reach home alive, or may return late, in distress, after losing all his men, in another man's ship, and find trouble at home.

Polyphemus prays that Ulysses may never reach home, or may arrive late, suffering, without his men, in another man's ship, and find trouble in his house.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 4270-4293 confidence: high

The voyagers reach the island where the rest of the ships and comrades wait, beach the vessel, land the Cyclops’ sheep, divide them, and assign the ram to the narrator as an extra share.

The voyagers reach the island where the rest of the ships were left and find comrades awaiting their return.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 4270-4293 confidence: high

At the island where the rest of the ships were left, the returning men find comrades lamenting and waiting, beach the vessel, land the Cyclops' sheep, and divide them equitably.

Ulysses' party reaches the island where comrades have been anxiously awaiting them and later sails onward, glad to have escaped death.
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The Odyssey BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4296-4397 confidence: medium

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

The crew, believing the sack contains wealth, opens it; the hidden winds escape and reverse the near-completed return.
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The Odyssey BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4296-4397 confidence: high

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

Odysseus' native land is visible, but the crew's opening of the sack raises a storm that carries the fleet away from home.
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The Odyssey BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4296-4397 confidence: high

After nine days and nights, native land appears on the horizon close enough for stubble fires to be seen; Ulysses, exhausted from steering, falls asleep.

The fleet nearly reaches home, but companions suspect treasure in the sealed sack, open it, and release a storm that carries them away from their country.
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The Odyssey BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4680-4781 confidence: high

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

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

Ulysses and his men stay with Circe for a twelvemonth feasting on meat and wine; after the year passes, the men urge Ulysses to think of home.

The men remain with Circe for a full year feasting before the crew urges Ulysses to think about home and he petitions Circe for departure.
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The Odyssey BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4680-4781 confidence: high

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

Ulysses seeks homeward passage, but Circe says he must first go to the house of Hades and Proserpine.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4876-4967 confidence: high

Teiresias says Odysseus’s return will be hard because Neptune still grudges him; he warns that the Sun’s flocks on Thrinacia must be left unharmed, or Odysseus’s ship and men will be destroyed and he will return in bad condition to a troubled house with suitors consuming his property.

Teiresias says Odysseus’s return will be hard because Neptune still nurses a grudge and then lays out conditions and future events for the homecoming.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4876-4967 confidence: medium

Teiresias says Odysseus’s return will be hard because Neptune still grudges him; he warns that the Sun’s flocks on Thrinacia must be left unharmed, or Odysseus’s ship and men will be destroyed and he will return in bad condition to a troubled house with suitors consuming his property.

Teiresias predicts suitors devouring Odysseus’s substance, while the mother reports the wife’s distress, Telemachus’s holding of the lands, and the father’s grief.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4876-4967 confidence: high

Teiresias says heaven will make Odysseus' return hard and that Neptune still bears a bitter grudge because Odysseus blinded his son.

Teiresias gives Odysseus conditional instructions and forecasts the hardships, losses, revenge, and later rites connected to his return.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4876-4967 confidence: high

Odysseus must carry a well-made oar to a country where people do not know the sea, ships, or oars; when a wayfarer calls it a winnowing shovel, he must plant it and sacrifice a ram, bull, and boar to Neptune.

Odysseus must carry an oar inland until people no longer recognize it as an oar, then plant it and perform sacrifice.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 confidence: medium

The Phaeacian queen praises Ulysses as tall, good-looking, clever, and needy, and urges the Phaeacians to send him away generously rather than hastily.

The Phaeacian hosts deliberate over presents for Ulysses and his escort home, and Ulysses connects gifts with his honored return to Ithaca.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 confidence: high

Agamemnon answers that he was not lost in a storm; Aegisthus and his wife killed him after inviting and feasting him, and his companions were slaughtered around him like animals for a banquet.

Agamemnon expected welcome by children and servants after return but says his wife and Aegisthus murdered him before he could see his son.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 confidence: high

Agamemnon warns Ulysses not to tell even his wife everything, praises Penelope, imagines Ulysses' grown son embracing him, says his own wife killed him before he saw his son, advises a secret return to Ithaca, and asks about Orestes.

Agamemnon advises Ulysses not to tell his wife everything and to approach Ithaca secretly rather than openly announcing his ship's arrival.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 confidence: medium

The queen asks the Phaeacians whether Ulysses is tall, good-looking, and clever, and urges them not to send him away hastily or be stingy with gifts.

The Phaeacian hosts discuss gifts, delay, and escort for Ulysses' homeward return.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 confidence: high

Agamemnon denies death by Neptune's storm and says Aegisthus and his wife killed him after feasting him; his comrades were slain around the mixing bowl and loaded tables, with the ground reeking with blood.

Agamemnon says he was invited to Aegisthus' house, feasted, and then killed with his companions amid banquet objects.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 confidence: high

Agamemnon says Cassandra screamed as Clytemnestra killed her; he lay dying with a sword in his body, and Clytemnestra did not close his lips or eyes.

Agamemnon condemns Clytemnestra for murdering him and contrasts her with Penelope, whom he calls admirable and unlikely to murder Ulysses.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 confidence: high

Agamemnon advises Ulysses not to tell even his wife everything, but says Penelope is admirable and unlikely to murder him; he expects Ulysses and his grown son to have a joyful meeting.

Agamemnon advises Ulysses to conceal knowledge even from his wife and to bring his ship to Ithaca secretly.
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Ulysses says he came to consult Teiresias for advice about returning to Ithaca and tells Achilles that he was honoured in life and is a great prince among the dead.

Ulysses says he came to consult Teiresias for advice about his return home to Ithaca.
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Hercules returns into Hades; Ulysses waits for other mighty dead such as Theseus and Pirithous, but many ghosts crowd him and he fears Proserpine may send up the Gorgon’s head.

Ulysses flees the ghosts, orders his men aboard, and his ship moves away down Oceanus.
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Thousands of ghosts gather with appalling cries, and Ulysses fears Proserpine may send up the Gorgon's head from Hades.

Ulysses leaves the gathering ghosts, returns to his ship, and departs down the river Oceanus.
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After clearing Oceanus, the crew reaches the Aeaean island, draws the ship onto the sands, and sleeps on shore until daybreak.

Circe explicitly says the voyagers went down alive to the house of Hades and returned, and the passage begins after their departure from Oceanus.
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The Odyssey BOOK XI / THE VISIT TO THE DEAD.88 / BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN.; lines 5320-5420 confidence: high

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

Circe explicitly says the group went down alive to Hades and returned, and the passage opens after their departure from Oceanus toward Aeaea.
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The goddess says Scylla is not mortal but savage and invincible; Ulysses should pass her rock quickly, because six heads could seize another half-dozen men, and he should call on Crataiis, Scylla's dam, to stop a second raid.

Circe gives practical forewarnings for multiple hazards on the homeward voyage, and Ulysses communicates and applies those instructions to the crew.
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The goddess warns that if the flocks are left unharmed Ulysses may reach Ithaca after hardship, but if harmed, the ship and comrades will be destroyed and Ulysses will return late and in bad condition if he survives.

Circe says Ulysses may reach Ithaca after hardship if the herds are unharmed, and the passage immediately continues with sequential maritime dangers.
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Jove releases thunderbolts; the ship is struck, filled with fire and brimstone, and the men fall into the sea and are deprived of homecoming.

The crew is destroyed at sea, while Ulysses survives by lashing together mast and keel and continuing his journey on the wreckage.
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Book XIII heading names Ulysses leaving Scheria and returning to Ithaca; Alcinous says Ulysses should get home without further misadventure.

The passage heading names Ulysses' return to Ithaca, and the action carries him from Scheria by ship toward Ithaca.
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Ulysses crosses the threshold; Alcinous sends a guide, Arete sends maidservants with clothing, a strong box, corn, and wine, and the crew puts these and other provisions aboard.

The book heading and narrated action present Ulysses leaving Scheria by ship and arriving near Ithaca.
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At the appearance of the bright star before dawn, the ship draws near land.

The ship reaches Ithaca at dawn and the harbor is described as enclosed and protected from storms.
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The Phaeacians enter the harbour, land the sleeping Ulysses on the sand with his coverings, place Minerva-prompted gifts by an olive tree away from the road, and return home.

Ulysses is transported asleep, landed in Ithaca, and later wakes on his own soil.
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The Phaeacian chiefs and rulers pray around Neptune's altar while Ulysses wakes on his own soil; Minerva has made the day foggy to conceal his return and speak with him before others recognize him and before revenge on the suitors.

Minerva conceals Ulysses' arrival with fog and then approaches him disguised as a young shepherd after he wakes in his homeland.
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The Phaeacians land the sleeping Ulysses with his bedding, place his gifts by the root of an olive tree away from the road, and depart.

Ulysses is transported home while asleep, wakes on his own soil, and fails to recognize his native land because of long absence and divine fog.
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The Odyssey BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN. / BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA.; lines 5921-5999 confidence: high

Minerva says the land is Ithaca, known far away, rugged but fertile, producing corn and wine, watered by rain and dew, with cattle, goats, timber, and watering places that do not run dry.

The passage identifies Ithaca as Ulysses’s own country, shows his uncertainty about whether he is truly home, and includes Minerva’s order that he reveal his return to no one.
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Minerva smiles, caresses Ulysses, takes a woman’s form, calls him crafty and deceitful, identifies herself as Jove’s daughter Minerva, says she watched over him and favored him with the Phaeacians, and instructs him to hide the treasure, keep his return secret, and endure coming troubles in his house.

Minerva warns of troubles awaiting Ulysses in his house and instructs him to keep his return secret and bear insolence without speaking.
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The Odyssey BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN. / BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA.; lines 5921-5999 confidence: high

Minerva says the country is well known as Ithaca and describes it as rugged but fertile, with corn, wine, rain, dew, cattle, goats, timber, and never-failing water places.

The passage centers on Ulysses’ arrival in Ithaca, recognition that it is his own country, and Minerva’s instruction to tell no one he has come home.
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Minerva calls Ulysses plausible, shrewd, and shifty; says he would return safely though losing his men; and mentions Neptune's anger over the blinding of his son.

Minerva says Ulysses has returned from a long voyage; after the mist is dispersed, he recognizes his own land, rejoices, and kisses the soil.
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By the root of the great olive, Minerva and Ulysses consult about destroying the suitors; Minerva describes their conduct in the house and Penelope's lamenting and messages.

Minerva and Ulysses plan the destruction of the suitors, who are described as ruling his house, courting his wife, and consuming his substance; Minerva promises to stand by him.
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The Odyssey BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN. / BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA.; lines 6001-6093 confidence: medium

Minerva promises not to lose sight of Ulysses, predicts bloody punishment for some suitors, says she will disguise him, and sends him to the loyal swineherd near Raven rock and Arethusa.

Minerva says no human being shall know Ulysses after she disguises him, and she then changes his body, hair, eyes, clothing, and equipment with her wand.
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The Odyssey BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN. / BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA.; lines 6001-6093 confidence: high

Minerva describes Ulysses' shrewdness, says he returned safely but lost his men, notes Neptune's anger, and identifies the haven of Phorcys, the olive tree, the Naiad cave, the cavern of offerings, and mountain Neritum.

The passage explicitly describes Ulysses' return after a long voyage and his joy at seeing his own land again.
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The Odyssey BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN. / BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA.; lines 6001-6093 confidence: high

Minerva promises to stay attentive, predicts bloodshed among those consuming Ulysses' substance, and says she will disguise him so no human being will know him.

Minerva disguises Ulysses so no human will know him before he goes among the suitors, wife, son, and loyal servant.
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The Odyssey BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN. / BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA.; lines 6001-6093 confidence: medium

Ulysses asks why Minerva did not tell Telemachus; Minerva answers that Telemachus is comfortable with Menelaus, while the suitors wait at sea to kill him before he returns, though she expects they will fail.

Minerva reports that Telemachus is away and that suitors lie in wait at sea to kill him before he can return home.
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Ulysses leaves the haven, crosses wooded country and the mountain crest, and reaches the swineherd’s hut and yards where Minerva said he would find him.

Ulysses reaches his own homestead and estate but is received at the swineherd’s hut under the address of old man and stranger.
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The Odyssey BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6096-6194 confidence: high

Ulysses leaves the haven, travels through wooded country over a mountain crest, and reaches the place where Minerva said he would find the swineherd.

Ulysses, newly in Ithaca, moves from the haven through a mountain route to the hut of his loyal swineherd rather than directly to a palace.
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The Odyssey BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6196-6288 confidence: high

Ulysses swears by king Jove, hospitality rites, and Ulysses’ hearth that Ulysses will return by the next moon and take vengeance on those mistreating his wife and son.

Ulysses swears that Ulysses will return within a specified lunar period and take vengeance on those mistreating his wife and son.
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The Odyssey BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6196-6288 confidence: medium

Eumaeus says travelers with news will not be believed and that tramps seeking lodging tell falsehoods to his mistress, who receives and questions them while weeping.

Eumaeus says many needy travelers come to Ithaca with false stories about Ulysses, while Ulysses himself gives a sworn report of return that Eumaeus does not believe.
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The Odyssey BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6196-6288 confidence: high

Ulysses swears by king Jove, the rites of hospitality, and Ulysses' hearth that Ulysses will return within the year and take vengeance on those mistreating his wife and son; he refuses reward until this occurs.

The speech centers on the promised homecoming of Ulysses within the year and his vengeance on those harming his household.
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The Odyssey BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6196-6288 confidence: medium

Ulysses swears by king Jove, the rites of hospitality, and Ulysses' hearth that Ulysses will return within the year and take vengeance on those mistreating his wife and son; he refuses reward until this occurs.

Ulysses is present in the hut while speaking of Ulysses' return in the third person and then gives a detailed Cretan autobiographical account as the old stranger.
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The speaker says his house grew and he became great among the Cretans; Jove counselled the Trojan expedition, and the people required him and Idomeneus to lead ships. They fought nine years, sacked Priam's city in the tenth, and sailed home as heaven dispersed them.

The speaker is compelled with Idomeneus to lead ships to Troy, fights for nine years, sails home after Troy's sack, and is dispersed by heaven.
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Pheidon reports having entertained Ulysses and shows treasure attributed to him. He says Ulysses went to Dodona to learn Jove's mind from the god's high oak tree about whether to return to Ithaca openly or secretly. Pheidon swears with drink-offerings that a ship and crew were ready for Ulysses.

Pheidon reports that Ulysses went to Dodona to learn Jove's mind from the god's high oak tree and decide whether to return to Ithaca openly or secretly.
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The Odyssey BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6290-6372 confidence: high

The speaker says he rose among the Cretans, led ships to Troy with Idomeneus, fought nine years, sacked Priam’s city, returned home briefly, then fitted out nine ships, sacrificed, feasted, and sailed from Crete toward Egypt.

The speaker describes sailing home after Troy, and Pheidon reports that Ulysses seeks divine guidance on whether to return to Ithaca openly or secretly after long absence.
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Eumaeus calls him an unhappy stranger, says he does not believe the part about Ulysses, speaks of the absent master's unknown fate, and says he lives with the pigs and goes to town when Penelope summons him for news.

Eumaeus discusses the return of his master Ulysses, rejects unreliable news of it, Ulysses proposes a bargain concerning the return, and Eumaeus prays for Ulysses to return home.
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Eumaeus calls him an unhappy stranger, says he does not believe the part about Ulysses, speaks of the absent master's unknown fate, and says he lives with the pigs and goes to town when Penelope summons him for news.

The narrator identifies the speaker as Ulysses, while Eumaeus treats him as a poor stranger and debates reports about Ulysses in the third person.
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Eumaeus says he doubts the stranger's claims about Ulysses, describes Ulysses as absent and carried away by storm winds, and notes that Penelope calls him when news about Ulysses arrives.

Eumaeus discusses the absent master Ulysses, rejects reports, and later prays for Ulysses to return home.
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Ulysses thinks about whether Eumaeus will give him a cloak or have one of his men do so, then begins speaking to Eumaeus and the others.

The passage places Ulysses in Eumaeus' hut and says Ulysses tests Eumaeus' care and is glad to see him looking after property during the master's absence.
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Ulysses asks whether they thought he would not return from Troy, accuses them of wasting his goods, forcing his women servants, wooing his wife, and fearing neither god nor man, then says they will die.

Ulysses explicitly frames the confrontation around his return from Troy and punishes those who occupied his household, consumed his goods, and wooed his wife.
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Ulysses tells the suitors they thought he would not return from Troy, accuses them of wasting his goods, abusing women servants, wooing his wife, and fearing neither God nor man, and says they shall die.

Ulysses explicitly identifies himself as returned from Troy and condemns the suitors for occupying his household, wooing his wife, wasting his goods, and plotting against his son and local authority.
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Ulysses tears off his rags, takes his bow and quiver, lays arrows at his feet, and says the contest is ended before aiming at another mark.

Ulysses tears off his rags, stands with his bow and arrows, and begins killing the suitors after the contest has ended.
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Amphinomus attacks Ulysses at the door, and Telemachus strikes him from behind with a spear before returning to his father's side.

Telemachus kills an attacker, stands at his father's side, fetches armor, and arms himself and the loyal servants near Ulysses.
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Eumaeus sees Melanthius going again to the store-room and asks whether to kill him or bring him to Ulysses; Ulysses orders the servants to bind him, shut him in the store-room, fasten a noose about him, and string him near the rafters so that he lingers in agony.

Ulysses fights suitors in his own house, commands loyal helpers, and is contrasted with his prior heroic action at Troy.
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After leaving Melanthius in cruel bondage, the allies arm themselves and return to Ulysses; four men stand in the cloister while the suitors remain many in the court.

Ulysses fights armed suitors in his own house with his son and loyal allies, while opponents threaten to kill father and son and seize property.
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The suitors aim again; Minerva again makes most weapons ineffective, though Telemachus and Eumaeus are grazed. Ulysses' party kills more suitors, and the stockman says his blow repays Ctesippus for kicking Ulysses when he begged in his own house.

Ulysses is fighting in his own house, where he had previously appeared as a beggar, and rejects Leiodes' plea by referring to prayers against his homecoming and for marriage to his wife.
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Ulysses and his companions strike back: Ulysses hits Eurydamas and Agelaus, Telemachus hits Amphimedon and Leocritus, Eumaeus hits Polybus, and the stockman kills Ctesippus after taunting him.

Ulysses is identified as acting in his own house against suitors who had sought his wife and harmed him during his absence.
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A spared man asks that Ulysses be told not to kill him; Ulysses says Telemachus has saved his life and sends him and the bard outside while he finishes the slaughter.

Ulysses, identified as Telemachus’ father and Penelope’s husband, commands the post-slaughter restoration of his house, including punishment, cleanup, and purification.
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At rosy-fingered Dawn, Telemachus puts on sandals, takes a strong spear, says he will go to town to show himself to his mother, and tells the swineherd to bring the unfortunate stranger to town to beg.

Telemachus goes to town to show himself to his mother, reaches home, and is greeted with intense emotion by Euryclea, the maids, and Penelope.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7434-7526 confidence: high

Euryclea sees Telemachus, runs to him crying, and the maids come up and kiss his head and shoulders.

Telemachus returns to his house and is emotionally received by Penelope, Euryclea, and the maids; Penelope also asks about the expected return of Ulysses.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7434-7526 confidence: medium

At dawn Telemachus puts on sandals, takes a spear, says he will go to town to show himself to his mother, and tells the swineherd to take the unfortunate stranger to town to beg for drink and bread.

Ulysses is present under the social status of a stranger and beggar who will go into town seeking bread and drink.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7528-7613 confidence: high

Telemachus recounts visits to Nestor and Menelaus; Nestor hosted him and had no news, while Menelaus reported that the old man of the sea said Ulysses was sorrowing in Calypso's house without ships or sailors to return home.

Ulysses is described first as unable to reach home, then as already in Ithaca, and finally as moving toward the city with Eumaeus.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7528-7613 confidence: medium

Ulysses and Eumaeus leave the station for town; Ulysses asks for a stick, takes his tattered wallet, receives a staff, and follows Eumaeus looking like a ragged old tramp.

Ulysses approaches town with staff, tattered wallet, and ragged clothing, looking like a broken-down old tramp.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7528-7613 confidence: high

Menelaus says the suitors would usurp a brave man's bed and compares them to young animals in a lion's lair; the returning lion will make short work of them, as Ulysses would of the suitors.

Menelaus frames the suitors as usurping Ulysses' bed and predicts their destruction if Ulysses returns; Theoclymenus says Ulysses is already in Ithaca preparing a reckoning.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7528-7613 confidence: medium

Ulysses throws a shabby tattered wallet over his shoulders, receives a stick from Eumaeus, and follows him in rags, looking like a broken-down old tramp leaning on a staff.

Ulysses travels toward the city in rags, with a shabby wallet and staff, looking like a broken-down old tramp while his identity as master is known to the narration.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7615-7715 confidence: high

Eumaeus addresses the 'Fountain nymphs' and asks them to 'grant my prayer that heaven may send him home,' invoking Ulysses' former burned thigh-bone offerings.

Eumaeus prays that Ulysses be sent home, Melanthius denies that Ulysses will return, and Ulysses stands at his own house where Argos recognizes him as master.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7615-7715 confidence: medium

Melanthius insults Ulysses as a miserable beggar-like person and threatens that stools will be flung at him if he goes near Ulysses' house.

Melanthius insults and kicks Ulysses, while Ulysses considers immediate violence but chooses endurance.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7615-7715 confidence: medium

Eumaeus addresses the 'Fountain nymphs' and asks them to 'grant my prayer that heaven may send him home,' invoking Ulysses' former burned thigh-bone offerings.

Eumaeus appeals to the fountain nymphs on the basis of Ulysses' prior burned thigh-bone offerings and asks that Ulysses be sent home.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7615-7715 confidence: high

Melanthius mocks Ulysses as a miserable beggar, calls him unfit for honorable gifts or work, and says stools will be thrown at him if he approaches Ulysses' house.

Ulysses reaches his own house in poor condition, is not publicly acknowledged as the master, and hears a prayer for his return while hostile figures deny it.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7615-7715 confidence: high

Melanthius mocks Ulysses as a miserable beggar, calls him unfit for honorable gifts or work, and says stools will be thrown at him if he approaches Ulysses' house.

Ulysses is insulted and kicked, considers killing or beating Melanthius, but chooses endurance and self-control.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7615-7715 confidence: high

Argos, bred by Ulysses before Troy and formerly used for hunting, lies neglected on mule and cow dung heaps and is full of fleas.

Argos, Ulysses' old dog, recognizes him when he comes to the house and dies after the recognition.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7615-7715 confidence: medium

Melanthius reaches the house, sits among the suitors opposite Eurymachus, and receives meat and bread from servants.

The suitors feast in Ulysses' house, Melanthius joins them, and Eumaeus states that servants neglect work when the master's hand is absent.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7615-7715 confidence: high

Eumaeus prays to the fountain nymphs, children of Jove, that heaven may send Ulysses home to end the insults and bad shepherding of men like Melanthius.

Eumaeus prays to the fountain nymphs that heaven may send Ulysses home to end the insults of men like Melanthius.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7717-7818 confidence: high

Ulysses comes inside looking like a poor old beggar with staff and rags, sits on the ash-wood threshold by a cypress-wood post, and Telemachus sends him bread and meat with instructions to beg from the suitors.

The narrator identifies Ulysses entering the house in the appearance of a poor old beggar, sitting at the threshold, and begging among the suitors.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7717-7818 confidence: medium

Ulysses enters looking like a poor miserable old beggar, leaning on a staff, wearing rags, and sits on an ash-wood threshold by a cypress-wood bearing-post.

Ulysses comes inside the house in the appearance of a poor old beggar and is treated as a stranger while present among Telemachus, Eumaeus, and the suitors.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7820-7923 confidence: high

Antinous throws a footstool, hitting Ulysses on the right shoulder blade; Ulysses stands firm, silently broods on revenge, and sits at the threshold with his wallet.

The narrator names Ulysses as present in beggar form while Penelope and Eumaeus discuss Ulysses as absent or near; Penelope says that if he came again, he and his son would take revenge on the suitors consuming his household.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7820-7923 confidence: high

Antinous insults the beggar, orders him out, refuses food, and Ulysses replies that Antinous would not give a poor man salt or bread.

Ulysses, identified by the narration as Telemachus' father and Penelope's husband, appears as a poor stranger in the household and is insulted and struck by Antinous while his son and wife await revenge.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7925-7968 confidence: medium

Ulysses promises truth, claims knowledge of Penelope’s husband and shared affliction, fears the cruel suitors, reports being struck, and asks that Penelope wait until sundown, seat him by the fire, and ask about her husband’s return.

The passage centers on Penelope being asked to wait until sundown to question the stranger about the return of her husband.
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The Odyssey BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7925-7968 confidence: high

Ulysses tells Eumaeus he will speak truthfully to Penelope, fears the cruel suitors, reports being struck, and asks to wait until sundown to sit near the fire and answer questions about her husband's return.

The interview is to concern the return of Penelope's husband, and Ulysses asks that Penelope wait until sundown to question him.
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The Odyssey BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII; lines 7971-8072 confidence: medium

Irus insults Ulysses at the doorway, threatens to drag him out, and tries to drive him from Ulysses' own house.

Ulysses appears as a ragged stranger while Irus tries to drive him from the doorway of Ulysses' own house; Ulysses answers and eventually defeats the challenger.
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The Odyssey BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII; lines 7971-8072 confidence: high

Book XVIII opens with a common tramp named Arnaeus, called Irus, who begs around Ithaca and insults Ulysses, trying to drive him from the doorway of his own house.

Ulysses is in his own house but appears as an old ragged stranger; he must endure challenge and conceal his identity while acting within the household.
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The Odyssey BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII; lines 8074-8175 confidence: high

Ulysses addresses Amphinomus, speaks about changing human fortune and reverence toward God, condemns the suitors’ wasting of the estate and dishonour to the wife, and predicts the absent man’s soon return and bloodshed.

Ulysses says the suitors are dishonouring the wife of one certain to return soon and that the returning man and the suitors will not part bloodlessly.
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The Odyssey BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII; lines 8074-8175 confidence: high

Ulysses puts a dirty tattered wallet over his shoulder, sits on the threshold, and is mocked by suitors who invoke the gods and threaten to send him to king Echetus.

Ulysses is present in the house as a poorly treated stranger while his speech says the dishonoured wife’s husband is certain to return soon and that the suitors will not part from him bloodlessly.
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The Odyssey BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII; lines 8177-8277 confidence: high

Telemachus tells Penelope that the stranger defeated Irus and wishes Jove, Minerva, and Apollo would make all the suitors as helpless as Irus at the outer gate.

The narrator names Ulysses while he remains in the hall as the stranger who has defeated Irus and offers menial service among the suitors.
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The Odyssey BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII; lines 8279-8350 confidence: medium

The women withdraw trembling; Ulysses stands near burning braziers with torches and broods on things that will come to pass.

The narrator identifies the stranger as Ulysses in the house of Ulysses; Eurymachus treats him as a beggar, while Ulysses warns that if Ulysses comes to his own again, Eurymachus will find escape difficult.
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The Odyssey BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII; lines 8279-8350 confidence: high

Eurymachus addresses Ulysses as stranger, offers servant work building fences or planting trees, and accuses him of preferring begging to labor.

Ulysses is present in his own house as a stranger or beggar, is mocked by a suitor, and speaks of Ulysses coming to his own again.
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The Odyssey BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 8864-8959 confidence: high

Ulysses tosses like food before a hot fire while thinking how to kill the suitors; Minerva comes down from heaven in the likeness of a woman and says his wife and son are safe in his house.

Ulysses is in his own house with his wife and son inside, but the suitors occupy the household; he later says Jove brought him home over land and sea.
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The Odyssey BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 8864-8959 confidence: high

Ulysses lies in the cloister on a bullock’s hide, sheep skins, and a cloak; he lies awake brooding on how to kill the suitors; laughing women leave the house after being with the suitors, provoking his anger.

Ulysses is identified as being in his own house with wife and son inside, while he plans how to kill the suitors occupying it.
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The Odyssey BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 8961-9043 confidence: medium

Jove hears Ulysses' prayer and thunders from Olympus; a miller-woman still grinding grain treats the clear-sky thunder as a sign and prays that this be the suitors' last dinner in Ulysses' house.

Ulysses is present as the stranger in the house identified as Ulysses' own; he is given rough lodging, receives both kind and hostile responses from servants, is mocked as a beggar by Melanthius, and is recognized by Philoetius as possibly having been a great man.
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The Odyssey BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 8961-9043 confidence: medium

The maids light the hearth fire. Telemachus arms himself and asks Euryclea about the stranger's bed and board; Euryclea says the stranger drank wine, declined more bread, refused bed and blankets, and slept on a bullock hide and sheepskins with a cloak.

Ulysses is present in his own house but is repeatedly addressed as a stranger; household figures respond differently, including care from Euryclea and the swineherd, hostility from Melanthius, and pity from Philoetius.
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The Odyssey BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 9045-9146 confidence: high

The stockman greets Ulysses as a poor stranger, says the stranger's rags remind him of Ulysses, laments Ulysses' possible death in Hades, describes managing Ulysses' cattle, and says he stays because he believes Ulysses will return and drive out the suitors.

The stockman says he stays because he believes Ulysses will return, Eumaeus prays for that return, and Ulysses swears that Ulysses will return before the stockman leaves.
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The Odyssey BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 9045-9146 confidence: high

The stockman greets Ulysses as a poor stranger, says the stranger's rags remind him of Ulysses, laments Ulysses' possible death in Hades, describes managing Ulysses' cattle, and says he stays because he believes Ulysses will return and drive out the suitors.

The stockman laments his absent master, remains loyal despite hardship, promises aid if Ulysses returns, and Eumaeus also prays for the return.
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The Odyssey BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 9045-9146 confidence: medium

The stockman greets Ulysses as a poor stranger, says the stranger's rags remind him of Ulysses, laments Ulysses' possible death in Hades, describes managing Ulysses' cattle, and says he stays because he believes Ulysses will return and drive out the suitors.

Ulysses appears as a poor stranger, receives abuse from Ctesippus, avoids the thrown object, and is associated with an oath that Ulysses will return and kill the suitors.
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The Odyssey BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 9045-9146 confidence: high

Philoetius greets the poor stranger, says he reminds him of Ulysses, laments the possibility that Ulysses is dead in Hades, describes the suitors consuming cattle and seeking Ulysses’ property, and says he still believes his master will return.

Philoetius hopes for Ulysses’ return, and Ulysses swears that Ulysses will return and kill the suitors.
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The Odyssey BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 9045-9146 confidence: high

Philoetius greets the poor stranger, says he reminds him of Ulysses, laments the possibility that Ulysses is dead in Hades, describes the suitors consuming cattle and seeking Ulysses’ property, and says he still believes his master will return.

Philoetius remains attached to Ulysses despite hardship and says he would help him; Eumaeus prays for the return.
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The Odyssey BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 9148-9215 confidence: medium

Agelaus son of Damastor tells the suitors not to mistreat the stranger or servants, then advises Telemachus to have Penelope marry the best suitor because Ulysses is not expected to return.

The suitors claim Ulysses will not return, while Telemachus later watches his father and expects him to begin an attack upon the suitors.
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The Odyssey BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 9148-9215 confidence: medium

Theoclymenus says he has his own eyes, ears, feet, and understanding mind; he sees mischief overhanging those insulting and plotting ill in Ulysses' house, says none will escape, and goes back to Piraeus, who welcomes him.

Telemachus watches his father, expecting him to begin an attack upon the suitors who are in Ulysses' house and have brought doom on themselves.
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The Odyssey BOOK XVIII / BOOK XIX / BOOK XX / BOOK XXI; lines 9218-9315 confidence: medium

Antinous expects to string the bow, but the narrator says he will be first to taste arrows from Ulysses' hands because he dishonors Ulysses in his own house.

The narrator says Antinous, who dishonors Ulysses in his own house, will be the first to be struck by arrows from Ulysses' hands.
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The Odyssey BOOK XVIII / BOOK XIX / BOOK XX / BOOK XXI; lines 9218-9315 confidence: medium

The bow's history is recounted: Iphitus and Ulysses meet while pursuing lost livestock; Iphitus gives Ulysses the bow, Ulysses gives a sword and spear in return, and Hercules later kills Iphitus as his guest and keeps the mares.

The bow belongs to absent Ulysses, the suitors dishonour him in his own house, and the narrator foreshadows Antinous' death by Ulysses' arrows.
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The Odyssey BOOK XVIII / BOOK XIX / BOOK XX / BOOK XXI; lines 9317-9414 confidence: high

Ulysses follows the swineherd and stockman outside and quietly asks whether they would side with the suitors or with Ulysses if a god brought him back.

Ulysses privately tests servants, reveals that he is Ulysses returned in the twentieth year, and prepares for action against the suitors.
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The Odyssey BOOK XVIII / BOOK XIX / BOOK XX / BOOK XXI; lines 9317-9414 confidence: high

Ulysses reveals his identity, says he has suffered much and returned to his country in the twentieth year, and promises wives, houses, and holdings to the two servants if heaven delivers the suitors into his hands.

Ulysses offers the scar from the boar’s tooth as convincing proof of identity, and the servants recognize him after examining it.
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The Odyssey BOOK XVIII / BOOK XIX / BOOK XX / BOOK XXI; lines 9317-9414 confidence: high

Outside the gates, Ulysses asks the stockman and swineherd whether they would support Ulysses or the suitors; the stockman and Eumaeus express longing for Ulysses’ return, after which Ulysses reveals himself and promises rewards if heaven delivers the suitors to him.

Ulysses privately tests two servants, reveals that he has returned in the twentieth year, and is recognized after showing his scar.
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The Odyssey BOOK XVIII / BOOK XIX / BOOK XX / BOOK XXI; lines 9505-9596 confidence: high

Penelope returns indoors with her handmaids, mourns her husband, and Minerva sends sweet sleep over her eyelids.

Penelope mourns her absent husband; the narrator identifies the bow-holder as Ulysses, notes his absence, and Telemachus later stands armed beside his father’s seat.
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The Odyssey BOOK XVIII / BOOK XIX / BOOK XX / BOOK XXI; lines 9505-9596 confidence: medium

Ulysses takes an arrow from the table, draws the bow while seated, and shoots through every axe handle-hole into the outer courtyard.

After Ulysses’ signal, Telemachus arms himself and stands beside his father’s seat, following the successful handling of the bow.
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The Odyssey BOOK XVIII / BOOK XIX / BOOK XX / BOOK XXI; lines 9505-9596 confidence: high

Ulysses handles and examines the bow to see whether worms damaged its horns during his absence, while bystanders mock him as a tricky old bow-fancier.

Ulysses is associated with absence, receives his own bow as a seeming stranger, proves he is still strong, and is joined by his son armed beside his seat.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10017-10117 confidence: high

“Ulysses has at last indeed come home again, and has killed the suitors who were giving so much trouble in his house, eating up his estate and ill treating his son.”

Euryclea repeatedly reports that Ulysses has come home, is in his own house, and has returned to wife and son alive.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10017-10117 confidence: high

Euryclea wakes Penelope and announces that Ulysses has come home and killed the suitors who troubled his house.

Euryclea repeatedly reports that Ulysses has come home, and Penelope descends to confront the man said to be her husband.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10017-10117 confidence: high

Euryclea wakes Penelope and announces that Ulysses has come home and killed the suitors who troubled his house.

Ulysses' return is linked to killing the suitors, finding wife and son alive, and taking revenge in his own house.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10119-10211 confidence: high

Telemachus asks Penelope why she keeps away from his father after his return from twenty years of absence and says her heart is hard as stone.

The passage repeatedly frames Ulysses as Penelope's husband returning home after twenty years of absence and hardship.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10119-10211 confidence: high

Penelope says she is lost in astonishment and that she and Ulysses have “tokens with which we two are alone acquainted.”

Penelope says she and Ulysses have hidden tokens known only to them, and she tests him by ordering the bed moved.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10119-10211 confidence: medium

Eurynome washes, anoints, and clothes Ulysses; Minerva makes him taller, stronger, and more beautiful, and he comes from the bath looking like an immortal.

After Ulysses is washed and clothed, Minerva makes him taller, stronger, and more beautiful before he faces Penelope.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10119-10211 confidence: high

Telemachus asks why Penelope keeps away from his father after twenty years of absence and hardship, and says her heart is hard as stone.

The passage repeatedly frames Ulysses as the husband and father who has returned after twenty years and must be accepted by Penelope.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10119-10211 confidence: medium

Eurynome washes, anoints, and clothes Ulysses; Minerva enhances his stature, strength, hair, and beauty; he sits opposite Penelope and calls her heart hard as iron.

After Ulysses is washed, clothed, and beautified by Minerva, he appears stronger and more splendid in his own house before facing Penelope.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10213-10296 confidence: high

Penelope breaks down, embraces and kisses Ulysses, explains fear of deception, and says his knowledge of their bed proves his identity because only they and one maidservant have seen it.

Penelope accepts Ulysses after a proof known only to their household, embraces him, and they later exchange accounts after reunion.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10213-10296 confidence: medium

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

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

Penelope breaks down, embraces Ulysses, explains her fear of deception, invokes Helen, and says she can no longer mistrust him because he knows the secret of their bed.

Penelope accepts Ulysses after he demonstrates unique knowledge of their bed, ending her fear of deception.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10213-10296 confidence: medium

Ulysses weeps while clasping Penelope; the narration compares her welcome of him to swimmers reaching land after Neptune has wrecked their ship.

The couple weeps, embraces, is led to the prepared bed, and joyfully resumes their old bed after Ulysses’s return.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10213-10296 confidence: high

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

Teiresias directs Ulysses, after return, to carry an oar inland, plant it, sacrifice to Neptune, return home, and honor the gods.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10213-10296 confidence: medium

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

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

Ulysses begins with the Cicons, Lotus-eaters, Cyclops, Aeolus, and a hurricane that drives him back to sea.

Ulysses recounts many journeys and losses, describes being prevented from reaching home, reunites with Penelope, and resumes control of household and kinship obligations.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10298-10348 confidence: high

Ulysses begins with victory over the Cicons, the land of the Lotus-eaters, the Cyclops, Aeolus, and the Laestrygonian destruction of all ships except his own.

Ulysses recounts the long journey that prevented his homecoming and tells Penelope they have at last come together.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10298-10348 confidence: medium

The Phaeacians treat Ulysses as though he were a god, send him to his country by ship with gifts, and then deep sleep overtakes him and eases his sorrows.

The Phaeacians treat Ulysses as though divine, send him home by ship, and give him gold, bronze, and clothing.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10351-10444 confidence: medium

The Argives build Achilles a noble tomb over the Hellespont, Thetis obtains prizes from the gods for contests in his honor, Achilles’ fame is said to endure, and Agamemnon contrasts this with his own destruction on return by Aegisthus and his wife as willed by Jove.

Agamemnon states that Jove willed his destruction on his return by the hands of Aegisthus and his wife.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10351-10444 confidence: medium

Agamemnon joins the heroic ghosts with those who died with him in Aegisthus’ house; Achilles says Agamemnon would have had a better end had he fallen at Troy.

Achilles is described as receiving fame through death at Troy, while Agamemnon laments destruction on his return by Aegisthus and his wife.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10446-10532 confidence: high

A god brings Ulysses to the swineherd’s upland farm; Telemachus returns from Pylos; Ulysses enters town in rags with a staff, is not recognized, endures abuse, and with Telemachus hides the armour under Jove’s inspiration.

Ulysses, long absent, returns to his own house dressed in rags with a staff and is not recognized before reclaiming agency through the bow contest.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10446-10532 confidence: high

The narrative locates the conversation in Hades deep under the earth, then shifts to Ulysses reaching Laertes’ reclaimed farm, where an old Sicel woman looks after Laertes; Ulysses sends companions to prepare a pig and plans to test whether his father recognizes him.

After the slaughter, Ulysses goes to Laertes’ farm and states that he wants to see whether his father will recognize him after a long absence.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10446-10532 confidence: high

Telemachus comes first to town, then Ulysses comes with the swineherd, dressed in rags and leaning on a staff like a poor old beggar; none of the suitors recognizes him.

Ulysses returns after long absence disguised in rags as a beggar and is not recognized in his own house.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10446-10532 confidence: high

Ulysses and the others leave town and reach Laertes' well-tilled farm; Ulysses sends companions to prepare a pig for dinner while he tests whether his father will recognize him after long absence.

Ulysses intends to see whether Laertes will recognize him after a long absence.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10534-10622 confidence: high

Ulysses gives his armor to Eumaeus and Philoetius, goes into the vineyard to test his father, finds Laertes alone hoeing a vine while other workers are away, observes his shabby clothing and sorrow, weeps under a tall pear tree, and decides on a crafty approach.

Ulysses states that he has returned after twenty years and reveals himself to his grieving father after first concealing his identity.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10534-10622 confidence: high

Ulysses removes his armour, gives it to Eumaeus and Philoetius, and turns into the vineyard to make trial of his father.

Ulysses returns to his father after twenty years but first uses a crafty assumed identity to test him, then reveals himself.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10534-10622 confidence: high

Ulysses is moved, embraces and kisses Laertes, reveals himself as the son who has returned after twenty years, and says he has killed the suitors to punish their crimes.

After Ulysses reveals himself as the returned son, Laertes requests manifest proof of his identity.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10624-10722 confidence: high

Ulysses tells Laertes to observe the scar from a boar’s tusk received while hunting on Mt. Parnassus and recalls being sent to Autolycus for promised presents.

Ulysses proves his identity with the scar and remembered orchard gifts, and later household retainers greet him as restored home.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10624-10722 confidence: medium

Laertes’ strength fails at the proofs; he embraces Ulysses, says the gods are in Olympus if the suitors were punished, and fears the Ithacans and Cephallenians will respond.

Ulysses is recognized by Laertes and retainers, takes his seat with the household, and is treated by Dolius as the restored master.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10624-10722 confidence: high

Ulysses proves his identity by showing a scar from a boar’s tusk received on Mt. Parnassus and by naming the pear, apple, fig trees and rows of vines Laertes had given or promised him.

Ulysses’ return is recognized through the scar and detailed recollection of trees and vines given by Laertes.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10624-10722 confidence: medium

Dolius and his sons arrive for the meal, recognize Ulysses, greet and embrace him; Dolius kisses Ulysses’ hand and says heaven has restored him home.

Dolius and his sons greet Ulysses as restored by heaven, and household members gather around him in due order.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10724-10815 confidence: high

Halitherses, son of Mastor, knows past and future and warns the men of Ithaca not to go against Ulysses, blaming them for ignoring earlier warnings about their sons’ wrongdoing.

The passage recalls that Ulysses was thought not to return, states that he came home and took revenge on the suitors, and has Jove propose that he continue to rule.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10724-10815 confidence: medium

Jove says Ulysses has taken revenge and proposes that the parties swear a solemn covenant, Ulysses continue to rule, the others forget the massacre, and peace and plenty reign.

Jove states that Ulysses has returned, taken revenge, and should continue to rule under the settlement.
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The Odyssey BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 10946-11057 confidence: medium

The note compares an Odyssean passage to Iliad ii.408 and says Menelaus returns on the day of Orestes’ feast, arriving uninvited by chance.

The note says Menelaus returns on the day of a feast given by Orestes and arrives at a banquet uninvited by chance.
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The Odyssey BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11174-11276 confidence: medium

Footnote [64] says Ulysses's sleep is being prepared and was necessary because the relevant harbor for his Ithacan landing was about two miles from where he is talking with Alcinous.

The commentary says Ulysses's sleep was prepared and necessary in connection with his landing in Ithaca.
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The Odyssey BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11174-11276 confidence: medium

The note says Ulysses' sleep is being prepared and is important because the harbor used for his landing in Ithaca was about two miles from where he is speaking with Alcinous.

The note links Ulysses' sleep with the harbor used for his landing in Ithaca.
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The Odyssey BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11278-11377 confidence: medium

The note says 'floating' should not be taken literally; Ulysses stayed with Aeolus for a month and, upon returning, found the island in the same place.

Ulysses is said to stay with Aeolus and, on returning from an unfortunate voyage, to find the island in the same place.
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The Odyssey BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11278-11377 confidence: medium

The note says 'floating' should not be taken literally of Aeolus's island; Ulysses stayed there for a month and found it in the same place when he returned.

The notes mention Ulysses's voyage, his return from an unfortunate voyage, and the larger context of his wanderings.
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The Odyssey BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11278-11377 confidence: medium

The note says a corresponding prophecy ends with the loss of all comrades and that an expanded passage adds allusion to the suitors.

The note reports a prophecy ending with the loss of all comrades and discusses an added allusion to suitors.
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The Odyssey BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11379-11488 confidence: high

The land is identified with the shallow inlet near Trapani and Mt. Eryx, made to do double duty as Scheria and Ithaca; Ulysses leaves after dark, sleeps, wakes in fog, and divine interviews delay recognition.

The note states that Ulysses sets out after dark, falls instantly into deep sleep, and wakes on a foggy morning before the audience accepts the setting as Ithaca.
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The Odyssey BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11379-11488 confidence: medium

The note explains that Ulysses is made to set out after dark, fall into deep sleep, and wake on a foggy morning so the audience can accept the setting.

The note says Ulysses leaves after dark, falls into deep sleep, and wakes on a foggy morning before recognizing the situation.
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The Odyssey BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11614-11741 confidence: medium

Footnote [142] reconstructs Ulysses and Eumaeus as reaching town in time for the suitors' early meal and treats Eumaeus's words as exaggeration to make Ulysses hurry.

Ulysses is discussed as reaching town with Eumaeus and as associated with Ulysses' house and the later axe feat.
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The Odyssey HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 1038-1133 confidence: high

Telemachus asks his nurse for twelve jars of wine and about twenty measures of barley meal, to be taken away secretly in the evening for his journey to Sparta and Pylos to seek news of his father.

Telemachus secretly gathers provisions, keeps the plan from his mother, travels to Pylos and Sparta to seek news of Ulysses' return, and sails by night.
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The Odyssey HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 851-936 confidence: high

Halitherses, described as the best prophet and reader of omens, interprets the sign as mischief for the suitors and says Ulysses is near, fulfilling his earlier prophecy of hardship, lost men, and a twentieth-year homecoming unrecognized.

Halitherses says Ulysses is close at hand and recalls a prophecy that he would come home in the twentieth year after hardship and loss, with no one knowing him.
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The Odyssey HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 851-936 confidence: high

Halitherses, called the best prophet and omen-reader among them, says mischief is brewing for the suitors and that Ulysses is close at hand to deal out death and destruction.

Halitherses says Ulysses is close at hand and recalls his earlier prophecy that Ulysses would return in the twentieth year after hardship, loss of his men, and unrecognized arrival.
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The Odyssey HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 938-1036 confidence: medium

Telemachus asks Eurymachus and the suitors for a ship and twenty men to go to Sparta and Pylos in search of his missing father; he states what he will do if Ulysses is alive or dead.

Telemachus seeks to learn whether Ulysses is alive and on his way home, and the suitors are described as wagering that Ulysses will not return.
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The Odyssey HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 938-1036 confidence: medium

Mentor says the Ithacans have forgotten Ulysses, who ruled like a father, and criticizes them for sitting still instead of stopping the suitors, though the people are many and the suitors few.

The passage centers on the suitors consuming Ulysses’ estate, Telemachus’ challenge to them, and expectations surrounding Ulysses’ possible return.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 390-492 confidence: high

All survivors are home except Ulysses, who longs for wife and country but is detained by Calypso in a large cave; the gods decide he should return, though Neptune still blocks him.

Ulysses longs to return to wife, country, and Ithaca, is detained by Calypso, blocked by Neptune, and then made the subject of a divine plan for return.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 390-492 confidence: high

All surviving warriors have returned except Ulysses, who longs for his wife and country but is detained by Calypso in a large cave; the gods decide he should return, while Neptune still persecutes him.

Ulysses longs for home, is detained and opposed, and the gods agree to help him return.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 494-587 confidence: high

Minerva says gods still keep Ulysses back; he is not dead, may be on a sea-girt island or detained unwillingly, and will not be away much longer because he could find a way home even in iron chains.

Minerva says Ulysses is not dead, may be detained on a sea-girt island or among savages, and will find a way home even if held in iron chains.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 494-587 confidence: high

Telemachus says the suitors’ entertainment is paid for from his absent father’s goods, imagines their fear if Ulysses returned, says he does not expect to see him again, and asks the visitor’s identity, origin, ship, people, and prior connection to the house.

Telemachus laments Ulysses’ absence and imagines the suitors’ fear if he came back; Minerva says Ulysses is not dead and will find a way home.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 589-680 confidence: high

Telemachus says that while his father was present all was well, but the gods hid him away; storm-winds carried him off without trace, leaving Telemachus dismay rather than renown.

Telemachus says Ulysses has vanished without trace, while Minerva frames the question of whether he will return and take revenge in his own house.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 589-680 confidence: medium

Phemius sings while the hearers sit in silence, telling the sad tale of the return from Troy and the ills Minerva laid upon the Achaeans.

Phemius sings of the sad return from Troy; Penelope weeps and asks him to stop because it reminds her of her lost husband.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 589-680 confidence: medium

Telemachus says the gods have hidden his father more closely than any mortal, that storm-winds carried him off without trace, and that suitors from Dulichium, Same, Zacynthus, and Ithaca are consuming his house while courting his mother.

Minerva discusses whether Ulysses will return and take revenge in his own house, and frames the suitors' presence as destructive to the household.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 589-680 confidence: high

Phemius sings to silent hearers about the sad return from Troy and the ills Minerva laid on the Achaeans. Penelope hears from upstairs, descends with two handmaids, stands by a bearing post, holds a veil before her face, and weeps.

Phemius sings of the return from Troy; Penelope weeps and asks him to stop because the song reminds her of Ulysses.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 682-759 confidence: high

Telemachus tells his mother to let the bard sing, says Jove sends good and evil, mentions the ill-fated return of the Danaans and Ulysses not returning from Troy, then sends her to loom, distaff, servants, and declares himself master in the house.

Telemachus defends the bard’s song about the ill-fated return of the Danaans and notes that Ulysses was not the only man who did not return from Troy.
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The Odyssey THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3295-3396 confidence: high

At dawn Alcinous and Ulysses go to the Phaeacian assembly near the ships; Minerva, disguised as Alcinous' servant, summons citizens to hear the stranger from a long voyage.

Minerva explicitly acts to help Ulysses get home by summoning citizens and enhancing his appearance, while Alcinous arranges an escort ship.
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The Odyssey THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3295-3396 confidence: high

Minerva takes the form of one of Alcinous' servants, goes around town, and urges Phaeacian aldermen and councillors to attend the assembly and hear the long-voyaging stranger.

Minerva disguises herself as a servant, summons the Phaeacians to hear the stranger, and enhances Ulysses' appearance in a context where he seeks escort home.
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The Odyssey THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3398-3494 confidence: high

Euryalus tells Laodamas to speak to the guest; Laodamas invites Ulysses to compete and says his homeward return will not be long delayed because the ship is in the water and the crew is ready.

Ulysses says he comes as a suppliant asking aid for his return home, while Laodamas says the ship and crew are ready; Ulysses repeatedly attributes weakness to hardship at sea.
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The Odyssey THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3398-3494 confidence: medium

Laodamas describes the stranger as powerfully built but recently harmed by the sea, invites him to compete, and says the ship and crew for his return are ready.

Ulysses says he seeks aid for his return, while his hosts draw him into athletic competition before that return proceeds.
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The Odyssey THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3599-3696 confidence: high

Euryalus offers a bronze sword with silver hilt and ivory scabbard, apologizes for any wrong words, and wishes Ulysses safe return after long hardship.

Euryalus wishes Ulysses safe return after long absence, the packed chest is secured for travel in a ship, and Ulysses prays to reach home while promising to remember Nausicaa.
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The Odyssey THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3599-3696 confidence: medium

Nausicaa asks Ulysses to remember her when he is safe at home because she saved his life; Ulysses invokes Jove for return and says he will bless her as his guardian angel.

Nausicaa asks Ulysses not to forget her when he is home because she saved his life, and Ulysses promises lasting blessing if he reaches home.
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The Odyssey THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3599-3696 confidence: high

Euryalus promises satisfaction, gives Ulysses a bronze sword with silver hilt and ivory scabbard, apologizes, and wishes him a safe return.

Euryalus wishes Ulysses a safe return, and Ulysses tells Nausicaa he hopes Jove grants that he may reach home.
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The Odyssey THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3698-3785 confidence: high

Alcinous asks the guest to stop concealing himself and state the name given by his parents, as well as his country, nation, and city, so Phaeacian ships may take him there.

Alcinous asks for the guest's homeland so Phaeacian ships may take him there, describing ships that know destinations and cross misty seas safely.
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The Odyssey THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3698-3785 confidence: medium

Alcinous asks the guest to end concealment, state the name given by his parents, and identify his country, nation, and city so Phaeacian ships can take him there.

Alcinous asks for the guest's homeland so that Phaeacian ships may take him there, and the ships are described as knowing destinations and safely crossing the sea.
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The Odyssey THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3787-3798 confidence: medium

The speaker asks why the addressee is unhappy on hearing of the Argive Danaans' return from Troy, and says the gods arranged and sent misfortunes so future generations would have something to sing about.

The speaker links the return of the Argive Danaans from Troy with the addressee's unhappiness and with misfortunes sent by the gods.
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The Odyssey THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3787-3798 confidence: medium

The speaker asks why the addressee is unhappy on hearing of “the return of the Argive Danaans from Troy.”

The passage explicitly mentions the return of the Argive Danaans from Troy and the addressee’s unhappiness on hearing about it.
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The Odyssey The Odyssey / PREFACE TO FIRST EDITION; lines 113-185 confidence: medium

The first stated point claims the Odyssey was written at and drawn from Trapani, and that Ulysses' voyages near Sicily form a periplus from Trapani back to Trapani via the Lipari islands, Straits of Messina, and Pantellaria.

The preface narrator describes Ulysses' voyages near Sicily as a periplus from Trapani back to Trapani.
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The Odyssey The Odyssey / PREFACE TO FIRST EDITION; lines 113-185 confidence: high

The embedded translation invokes the Muse, describes a man who wandered after sacking Troy, saw many towns, learned minds, suffered on the deep, and strove for life and the return of his company.

The embedded translation describes a man wandering far and wide after Troy while striving for his own life and the return of his company.
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The Odyssey The Odyssey / PREFACE TO FIRST EDITION; lines 113-185 confidence: high

“Tell me, Muse, of that man ... who wandered far and wide” after Troy and suffered on the deep while seeking life and return.

The quoted opening centers on the man who wanders widely, suffers on the deep, and strives for his own life and the return of his company.
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The Odyssey The Odyssey / PREFACE TO FIRST EDITION; lines 113-185 confidence: medium

The preface states that the Odyssey was written at and drawn from Trapani, and that Ulysses' nearby voyages form a periplus from Trapani back to Trapani via the Lipari islands, the Straits of Messina, and Pantellaria.

The preface describes Ulysses' voyages near Sicily as a periplus from Trapani back to Trapani via named islands and straits.
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The Odyssey The Odyssey / PREFACE TO FIRST EDITION; lines 187-272 confidence: high

Other survivors have returned home, while Odysseus alone, longing for wife and homeward path, is held by Calypso in hollow caves.

Odysseus longs for wife, home, and Ithaca; the gods have ordained his return, but Calypso detains him and Poseidon opposes him.
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The Odyssey The Odyssey / PREFACE TO FIRST EDITION; lines 187-272 confidence: high

Odysseus alone is away from home, craving wife and return, while Calypso holds him in hollow caves and wants him for her lord.

Odysseus is fated to return to Ithaca but is delayed by Calypso and Poseidon's hostility while longing for home.
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The Odyssey The Odyssey / PREFACE TO FIRST EDITION; lines 274-318 confidence: high

The speaker says the Odyssey has two distinct poems; the first is The Return of Ulysses, the subject the Muse is asked to sing, including the Phaeacian episode and Ulysses’ self-told adventures in Books ix-xii.

The first poem is explicitly called The Return of Ulysses.
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The Odyssey The Odyssey / PREFACE TO FIRST EDITION; lines 274-318 confidence: high

The first poem is called The Return of Ulysses; the Muse is asked to sing it, and it includes the Phaeacian episode and Ulysses’ account of adventures in Books ix-xii.

The passage explicitly identifies one component poem as The Return of Ulysses.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7025-7122 confidence: high

At daybreak Ulysses and Eumaeus have lit a fire in the hut and are preparing breakfast; when Telemachus comes, the dogs fawn rather than bark, and Ulysses notes the approaching footsteps.

Telemachus' arrival is framed as a joyful return after absence and possible danger, with Eumaeus welcoming him as though he had come back from the dead.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7025-7122 confidence: medium

Eumaeus greets Telemachus with kisses and tears; the narrator says he embraced him "as though he had come back from the dead."

Eumaeus embraces Telemachus as though he had come back from the dead, using death-return language for a living person's return.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7025-7122 confidence: medium

Eumaeus takes Telemachus' spear; Telemachus crosses the stone threshold; Ulysses offers his seat; Eumaeus prepares a brushwood and sheepskin seat, serves meat, bread, and wine, and Telemachus asks about the stranger's origin and arrival.

Ulysses is present under the social role of a stranger who claims Cretan origin, has taken refuge at Eumaeus' station, and is placed in Telemachus' hands as a suppliant.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7025-7122 confidence: high

Eumaeus reacts to Telemachus’ arrival by dropping wine bowls, kissing and embracing him, weeping for joy, and speaking as one who feared he would never see him again; the narration compares the joy to a father receiving a long-absent only son and says he embraced him as though he had come back from the dead.

Telemachus arrives after travel, and Eumaeus receives him with joy compared to a father welcoming an only son after ten years abroad and hardship.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7025-7122 confidence: medium

Ulysses says he is shocked by the suitors’ insolence and declares that if he were as young as Telemachus, or were Ulysses himself, he would rather die fighting in his own house than see strangers mistreated, women servants dragged about, wine wasted, and bread consumed to no purpose.

Ulysses, present as the stranger, hears of and condemns abuses in his own household and speaks of Ulysses or Ulysses’ son fighting there rather than enduring the disgrace.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7124-7222 confidence: high

Ulysses says he is no god but Telemachus's father; he kisses his son and a tear falls, though Telemachus still cannot believe him.

Ulysses identifies himself as Telemachus's father and says he has come home to his own country in the twentieth year after wandering and hardship.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7124-7222 confidence: high

Minerva touches Ulysses with a golden wand, gives him a clean shirt and cloak, makes him younger and more imposing, restores his color, fills his cheeks, darkens his beard, and leaves; Telemachus is astonished and fears he sees a god.

Ulysses reveals himself to Telemachus after divine transformation, but Telemachus first mistakes him for a god and doubts the claim of fatherhood before their embrace.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7124-7222 confidence: high

Ulysses says no other Ulysses will come, identifies himself as the one returned in the twentieth year, and explains that Minerva can make him appear as a beggar or as a young man in good clothes.

Ulysses says he has come home to his own country in the twentieth year after long wandering and hardship.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7124-7222 confidence: high

Ulysses denies being a god, says he is Telemachus' father, kisses his son, and lets a tear fall from his cheek to the ground.

Ulysses reveals himself as Telemachus' father after divine transformation, and father and son eventually embrace and weep.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7224-7319 confidence: high

Ulysses says the Phaeacians brought him over the sea asleep, landed him in Ithaca, gave him bronze, gold, and raiment, and that these gifts lie concealed in a cave.

Ulysses has returned to Ithaca, conceals his gifts, and plans to keep his presence unknown in the house while acting against the suitors.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7224-7319 confidence: medium

Ulysses says Minerva and Jove will enter the fight; he instructs Telemachus to return home and says the swineherd will bring him to the city disguised as a miserable old beggar, where Telemachus must endure seeing him mistreated.

Ulysses plans to enter the city as a miserable old beggar, endure mistreatment, and conceal his identity from family and servants.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7224-7319 confidence: high

Ulysses says the Phaeacians escorted him over the sea to Ithaca while he slept, gave him bronze, gold, and raiment now concealed in a cave, and that he came on Minerva's suggestion to plan against their enemies.

Ulysses has been brought back to Ithaca, hides his gifts, keeps his identity secret, and plans to re-enter his house under disguise.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7321-7414 confidence: medium

Antinous says the gods saved Telemachus from destruction despite scouts and night watch, urges killing him before he calls an assembly, and proposes dividing his property or changing the suitors’ conduct toward Penelope.

The suitors state that Telemachus has returned home despite their scouts and night watch, and Antinous says a god conveyed him home.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7321-7414 confidence: high

Amphinomus sees the ship inside the harbour and says they need not send a message because the ship is already there.

Telemachus' ship arrives safely after the suitors had waited to capture and kill him, and Antinous says a god must have conveyed him home.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7321-7414 confidence: high

Eumaeus returns to Ulysses and Telemachus as they prepare supper after sacrificing a young pig; Minerva turns Ulysses into an old man with a stroke of her wand and clothes him in old garments so the swineherd will not recognize him or tell Penelope.

Minerva changes Ulysses into an old man with a wand and clothes him in old garments to preserve his concealment after his return.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7416-7431 confidence: medium

“Telemachus smiled to his father, but so that Eumaeus could not see him.”

Telemachus smiles to his father while making sure Eumaeus cannot see, suggesting a private acknowledgment within a return/reunion context indicated by the passage label.
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The Odyssey ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7416-7431 confidence: medium

“On hearing this Telemachus smiled to his father, but so that Eumaeus could not see him.”

The passage identifies Telemachus's father as present and receiving a hidden smile, in the larger passage label context of Ulysses in the hut; the line itself presents the father as physically present but not openly acknowledged to Eumaeus.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6547-6648 confidence: high

Minerva goes to Lacedaemon to tell Ulysses’ son to return at once and finds Telemachus awake at night thinking of his father while Pisistratus sleeps.

Minerva explicitly tells Telemachus he should return at once and gives detailed instructions for reaching Ithaca safely.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6547-6648 confidence: high

Minerva says the chief suitors lie in wait in the strait between Ithaca and Samos to kill Telemachus, and instructs him to sail night and day away from the islands with a fair wind from a protecting god.

The suitors are said to wait in the strait to kill Telemachus before he reaches home, and Minerva gives evasive sailing instructions.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6547-6648 confidence: medium

Minerva warns that dangerous people in Telemachus’s house may consume his property, that Penelope’s kin urge marriage to Eurymachus, and that Telemachus should place property under a respectable woman servant.

Telemachus is urged to return because his household property is endangered and his mother may be remarried while he is away.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6547-6648 confidence: high

Minerva goes to Lacedaemon, finds Telemachus sleepless, and tells him not to remain away from home because suitors threaten his property and his mother may be urged toward remarriage.

Minerva tells Telemachus to leave Lacedaemon, warns him of dangers at home and on the route, and gives instructions for his arrival in Ithaca.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6650-6731 confidence: high

After eating and drinking, Telemachus and Pisistratus yoke the horses and drive out. Menelaus follows with a golden goblet of wine for a drink-offering before they set out and bids them farewell, asking them to tell Nestor how he treated them.

Telemachus and Pisistratus depart by chariot after a meal and drink-offering, travel through named stops, and Telemachus later moves to his ship to set out home.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6650-6731 confidence: high

An eagle with a great white goose in its talons flies on the right hand in front of the horses. People run after it shouting; the observers are glad, and Pisistratus asks whether heaven sent the omen for them or Menelaus.

The eagle carrying a goose is explicitly treated as a heaven-sent omen and interpreted by Helen to mean that Ulysses will return after travel and suffering to take revenge, or is already back plotting against the suitors.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6650-6731 confidence: high

An eagle flies on the right, carrying a great white goose taken from a farmyard; people chase it shouting, and it passes close in front of the horses on the right.

An eagle carrying a white goose appears on the right and is interpreted by Helen as a sign that Ulysses will return after travel and suffering and take revenge on the suitors.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6650-6731 confidence: high

Telemachus asks Pisistratus to leave him at his ship rather than take him to Nestor's house, saying he must go home at once.

Telemachus asks to be brought directly to his ship because he must go home at once, and then orders his men to prepare the ship for departure.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6733-6832 confidence: medium

Telemachus answers that he is from Ithaca, that Ulysses is his father, and that he has taken ship to seek news of him because he has long been away.

Telemachus sails after identifying Ithaca as his home and later wonders whether he will escape death or be taken prisoner while the vessel continues its passage.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6733-6832 confidence: medium

After sunset and darkness, the vessel makes a quick passage onward, and Telemachus heads toward the flying islands while wondering whether he will escape death or be captured.

Telemachus directs the ship onward while wondering whether he will escape death or be taken prisoner.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6834-6930 confidence: medium

The seducing trader asks whether the woman wants to see her parents again, and she agrees if the men swear a solemn oath not to harm her.

The trader invites the woman to see her parents and homeland; after the oath, the plan becomes secret departure with stolen gold and an abducted child.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6834-6930 confidence: medium

The man who seduced her asks whether she wants to go with them to see her parents, who are alive and well off.

The trader asks whether the woman wants to go with them to see her living parents, and she accepts if protected by oath.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6932-7022 confidence: high

Telemachus and his crew near land, enter the harbour, moor the ship, prepare food and drink, and Telemachus tells the crew to take the ship to town while he visits herdsmen and farms.

Telemachus and his crew near land, bring the ship into harbour, and Telemachus proceeds inland in Ithaca.
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The Odyssey ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6932-7022 confidence: high

Telemachus and his crew near land, lower sail and mast, row into harbor, moor the ship, go ashore, mix wine, and prepare dinner.

Telemachus reaches Ithaca by ship, separates from the vessel, and heads to the swineherd's homestead.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8353-8450 confidence: high

Ulysses remains in the cloister, considering how, with Minerva’s help, he might kill the suitors.

Ulysses is present in his own household as the person others call the stranger, plans against the suitors with Minerva’s help, and is questioned by Penelope without the passage showing recognition.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8353-8450 confidence: medium

Penelope scolds Melantho for her conduct and says she intends to question the stranger about her husband, for whom she is sorrowing.

Penelope says she will ask the stranger about her husband and begins by asking him who he is and where he is from, while the narration identifies the stranger as Ulysses.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8353-8450 confidence: high

Ulysses remains in the cloister planning, with Minerva’s help, to kill the suitors; he tells Telemachus to remove the armour and give excuses involving smoke and the danger of drunken quarrels over weapons.

Ulysses is present in his own house as the stranger, remains unrecognized by Penelope and the maids in this passage, and secretly prepares action against the suitors.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8452-8531 confidence: medium

Ulysses praises Penelope, comparing her fame to a righteous king whose land and sea are fruitful, then asks her not to inquire into his race and family because it would increase his sorrow.

Penelope says Ulysses went to Troy, that his return would restore her affairs and standing, and that suitors now press her and consume the estate while Ulysses is present as the unrecognized speaker.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8452-8531 confidence: high

Ulysses asks Penelope not to seek his race and family, saying such memories would increase his sorrow and that continual grieving in another's house is improper.

Ulysses is present as a stranger, avoids his true ancestry, and supplies a detailed alternate Cretan identity as Aethon.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8533-8618 confidence: high

Penelope weeps as she listens; her tears are compared to thawing mountain snow and full rivers, while Ulysses restrains his own tears.

Ulysses is present beside Penelope while she addresses him as a stranger; he restrains tears and speaks of Ulysses’ imminent return, including whether the return should be open or secret.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8533-8618 confidence: high

“Now, stranger, I shall put you to the test” and ask how Ulysses was dressed and what he and his companions looked like.

Penelope tests the stranger with questions about Ulysses’ clothing; Ulysses gives detailed descriptions of the garments and brooch, and Penelope confirms she gave those items to Ulysses.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8533-8618 confidence: high

Penelope weeps as she listens, compared to snow thawing into water-filled rivers; Ulysses feels pity but restrains his tears while sitting beside her.

Ulysses is physically beside Penelope while she treats him as a stranger; the conversation centers on whether and how Ulysses will return.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8620-8703 confidence: high

Ulysses says he has foresworn rugs and blankets, refuses foot-washing by young women, and will allow only an old respectable woman who has suffered to wash his feet.

Ulysses is present as a guest while the narrative identifies him as the master; he hides his scar from the light, but Euryclea recognizes it during foot-washing.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8620-8703 confidence: high

Euryclea prepares a cauldron with cold and hot water; Ulysses sits by the fire and turns from the light because he fears she will recognize a scar on his leg.

The returning master is present in disguise and is recognized by Euryclea through the scar on his leg during foot washing.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8705-8786 confidence: high

Euryclea handles the scarred limb, recognizes Ulysses, drops his foot into the bath so the water spills, weeps, and says she knows he must be Ulysses.

Ulysses has returned home after twenty years, remains concealed, and is recognized by Euryclea only when she handles the scarred limb.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8705-8786 confidence: medium

Euryclea looks toward Penelope, but Minerva has diverted Penelope’s attention; Ulysses restrains Euryclea, says he has returned after twenty years, and orders secrecy, threatening punishment if she reveals him.

Minerva diverts Penelope’s attention when Euryclea looks as if she wants to reveal Ulysses’ presence.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8705-8786 confidence: high

Euryclea looks toward Penelope as if to tell her, but Minerva diverts Penelope’s attention. Ulysses restrains Euryclea and orders her not to reveal him, saying he has returned after twenty years of wandering and warning her of consequences if she speaks.

Ulysses states that he has come home after twenty years of wandering, while his identity remains hidden from most of the household.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8788-8861 confidence: high

Penelope recounts a dream of twenty geese killed by a mountain eagle, which returns, speaks, says the geese are the suitors and the eagle is her husband, and promises the suitors' disgraceful end; she wakes to see the geese alive.

The dream-eagle identifies itself as Penelope's husband returned to destroy the suitors, and Ulysses says Ulysses will return before the suitors can complete the bow contest.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8788-8861 confidence: high

The eagle says that the geese are the suitors and that it is Penelope’s own husband returned to bring them to a disgraceful end.

The dream eagle identifies itself as the husband returned to bring the suitors to a disgraceful end, and Ulysses says the suitors’ death is portended.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18781-18911 confidence: medium

The speaker imagines the released prisoner coming suddenly out of the sun to be replaced in his old situation, with his eyes full of darkness.

The speaker imagines the enlightened prisoner coming back from the sun into his old situation, where his eyes are filled with darkness.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18781-18911 confidence: medium

A person coming suddenly from the sun back to the old situation would have eyes full of darkness.

The prisoner who has seen the sun is imagined returning suddenly to the old situation and being unable to see in the darkness.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18913-19020 confidence: high

A returned ascender with weak sight would be ridiculed when measuring shadows with prisoners; the prisoners would discourage ascent and kill someone trying to lead another to the light.

The ascender returns to the den with weakened sight, and those who have seen the upper world are described as reluctant to descend again to human affairs.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18913-19020 confidence: medium

A returned ascender would compete in measuring shadows with prisoners who had never left the den, while his sight was still weak; others would say he went up and came back without his eyes.

The passage describes one who returns from above or from divine contemplations into the den or human affairs and is mocked or disoriented.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19022-19142 confidence: medium

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

After ascent, the philosophers must descend again among prisoners in the den or underground abode and learn to see in the dark for the benefit of others.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19022-19142 confidence: high

The founders must compel the best minds to ascend until they arrive at the good; after they have ascended and seen enough, they must descend again among the prisoners in the den and share their labours and honours.

Those who have ascended and seen the good must descend again among the prisoners and learn to see in the dark for the benefit of the State.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 20154-20256 confidence: medium

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

Trainees are sent down again into the den and compelled to hold offices, where temptations test whether they stand firm.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 20154-20256 confidence: medium

The absolute good is the pattern for ordering the State, individual lives, and the rulers’ remaining lives.

Those who behold the good must still toil at politics and rule for the public good as a duty.
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The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21107-21266 confidence: medium

Sometimes the democratic principle yields to the oligarchical; some desires die, others are banished, reverence enters the soul, and order is restored.

Some desires die or are banished during a period of restored order, but fresh kindred desires later spring up and multiply.
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The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21268-21405 confidence: medium

Modesty is exiled, temperance cast forth, and moderation disparaged while evil appetites drive them beyond the border.

Virtues are driven out or exiled, and later some exiled virtues may be readmitted into the city-like soul.
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The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21268-21405 confidence: medium

A battle is won; modesty and temperance are cast out, while moderation and orderly expenditure are driven beyond the border by evil appetites.

Virtues are expelled, while personified vices are brought back to the house; later some exiled virtues may be re-admitted.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23923-24065 confidence: medium

Socrates says the earlier judgment of sending poetry out of the State was reasonable because of its described tendencies, and that reason constrained them.

Poetry is personified as a beloved female figure sent away from the State and allowed to return from exile only if she can defend herself and prove usefulness.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23923-24065 confidence: medium

The speaker defends sending imitative poetry out of the State, says there is an ancient quarrel between philosophy and poetry, cites hostile sayings, and acknowledges poetry's charm, especially in Homer.

Poetry is personified as an exiled figure sent from the State who may return only after making a successful defense.
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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: high

After all souls choose, Lachesis sends each chosen genius as guardian and fulfiller; the genius leads the soul to Clotho and Atropos, where destiny is ratified and made irreversible, and the souls pass beneath Necessity’s throne.

The report maps a post-mortem passage through choice, destiny, forgetfulness, rebirth, and the messenger’s return to his body.
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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 1616-1687 confidence: low

The Homeric example describes a priest praying to Apollo that the Achaeans take Troy and return safely if Agamemnon gives back his daughter; the Greeks assent and Agamemnon becomes angry.

The Homeric example includes a prayer that the Achaeans take Troy and have a safe return.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3196-3254 confidence: medium

Socrates is addressed as earnest; Thrasymachus is mentioned; Socrates says he will try to convince Thrasymachus and mankind, or prepare for a future time when in another life similar discussions may be resumed.

Socrates refers to a future time in another life when similar discussions may be taken up again.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3736-3821 confidence: high

After descending into the underground dwelling, the returned figure cannot see as well as the captives, is mocked as having lost his eyes, and a liberator who tries to enlighten others may be killed if caught.

The enlightened figure descends into the old habitation, and later the philosopher-rulers are required to descend again among the captives.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3736-3821 confidence: high

The ascender descends into the old dwelling, sees poorly at first, is mocked as having lost his eyes, and any would-be liberator could be killed by the den inhabitants.

The person who has seen the sun descends again into the den, and philosopher-rulers are required to return among the captives.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4013-4089 confidence: medium

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

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

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

The student is instructed to go down into the den for practical experience and later return to the end of all things.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4241-4307 confidence: high

The cave or den represents the narrow sphere of politics or law, while the light of eternal ideas disturbs the minds of those who return to the lower world.

Those who return to the lower world are disturbed and persecuted at first but later see more truly; a heavenly messenger voluntarily descends into the den for fellow humans' good.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4241-4307 confidence: high

The passage says the allegory has political and philosophical meaning; the den or cave represents the narrow sphere of politics or law, and the light of eternal ideas affects those who return to the lower world.

The passage describes ascent to an upper world, contact with light or eternal ideas, and return or descent to the lower world, with changed perception.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4241-4307 confidence: medium

The passage symbolizes two kinds of disordered eyesight: the captive transferred from darkness to day and the heavenly messenger who voluntarily descends into the den for the good of fellow-men.

The heavenly messenger voluntarily descends into the den for the good of fellow-men.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4571-4620 confidence: medium

Modesty is banished and temperance sent over the border; exiled vices are crowned with garlands and renamed: “Insolence they call good breeding, anarchy freedom, waste magnificence, impudence courage.”

Modesty and temperance are expelled, while vices previously in exile are dressed up, crowned, and brought back under new names.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4571-4620 confidence: medium

False spirits shut the castle gates, win the battle, ally with desires, banish modesty and temperance, and bring back vices crowned with garlands under new names.

Modesty and temperance are expelled, while vices are brought back, crowned, and renamed; later some exiles may be restored.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4623-4685 confidence: medium

The protector may be exiled and return; enemies plot assassination; he asks the people for a bodyguard, the rich must flee if they can, and the Great Protector crushes rivals and stands in the chariot of State as tyrant.

The protector may be driven out but soon returns from exile and proceeds toward tyranny.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4623-4685 confidence: medium

The protector may return from exile, face assassination plots, request and receive a bodyguard, and after crushing rivals stand in the chariot of State as a full-blown tyrant.

The protector may be driven out, soon return from exile, obtain a bodyguard, and become tyrant.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5706-5773 confidence: medium

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 comes back to life and is appointed to look and listen as a messenger to humans from the world below.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5706-5773 confidence: medium

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

Er’s soul goes to the world below and he is instructed to observe as a messenger to humans before returning to life.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5775-5855 confidence: medium

The interpreter casts lots and lays out many samples of lives, including lives of men and animals, tyrannies, famous lives, and mixed conditions of wealth, poverty, sickness, and health.

Souls choose new mortal lives and several are described changing into birds, beasts, human roles, or other forms before returning to life.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5857-5941 confidence: medium

All must drink a certain quantity; some drink too much and forget all things, while Er is prevented from drinking.

Er is prevented from drinking the forgetting water and later awakens on the pyre after returning to the body.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5857-5941 confidence: medium

The souls travel in scorching heat to the plain of Forgetfulness, rest by the river Unmindful, and drink water that causes total forgetfulness if drunk beyond the required amount; Er is prevented from drinking.

Er is prevented from drinking, remembers enough to report, and awakens on a pyre after the souls go to birth.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6123-6207 confidence: medium

Plato is described as wavering between requiring wholesome imagery for youth in Book III and banishing poets in Book X.

The passage discusses banishing poets or imagination, then argues that nature would revive the extinguished spark of poetry.
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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 6284-6350 confidence: medium

Odysseus desires rest, unlike Dante and Tennyson’s conception; Er’s return to the body is unexplained; other souls go like stars to birth; Defoe is invoked for credibility of marvels.

Odysseus is described as desiring rest at last, and this is contrasted with later conceptions in Dante and Tennyson.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6284-6350 confidence: high

The narrative includes a thousand-year pilgrimage, Ardiaeus, Er coming to life on the twelfth day, seven days in a meadow, four days to a column of light, a twentieth lot, souls blaming others, waters of Forgetfulness, Er not drinking, Odysseus desiring rest, Er's return to the body, and other souls shooting like stars to birth.

The passage describes a thousand-year pilgrimage, a meadow, a column of light, waters of Forgetfulness, souls going to birth, and Er returning to the body after apparent death.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6594-6666 confidence: medium

The practical statesman sees these reflections as visionary, but the philosopher can imagine common property becoming fixed in a distant race; the passage asks whether the end may revert to the beginning and says Utopias and abstract ideas can influence politics.

The passage asks whether the end may revert to the beginning in connection with the historical age of private property and the possible reappearance of common property.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6594-6666 confidence: medium

The practical statesman sees these reflections as visionary; the philosopher sees them as possible and can imagine common property becoming as fixed as private property, asking whether the end may revert to the beginning.

The passage explicitly asks whether the end may revert to the beginning in the context of common property replacing or superseding private property.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7874-7955 confidence: medium

The passage reports dreams of a Golden Age that once existed, might exist in an unknown land, or might return in the remote future, contrasting this with the absence of an idea of regular progressive state growth.

The passage explicitly describes dreams of a Golden Age that once existed, might exist elsewhere, or might return in the remote future.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8241-8314 confidence: medium

Hythloday says he would hardly have believed the tale “if I had not myself seen it with mine own eyes,” and refers to having lived in Utopia “five years and more.”

Hythloday is presented as having lived in Utopia for five years and returning only to make the new land known.
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hindu

Maha-bharata BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1243-1387 confidence: medium

Narad marks the rite, receives a ray of heavenly wisdom, recalls that the kings are gods incarnate, sees upper-sky beings embodied in them, and sees Krishna as the Highest of the High.

Narad's vision states that the kings are gods incarnate, that Narayana sent gods as monarchs to uphold law and fight, and that they later seek or are led to upper mansions in the sky.
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Maha-bharata BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1249-1393 confidence: medium

Narad has heard the kings are god incarnate; he sees upper-sky beings embodied in them and Krishna as the Highest, ancient Narayana, primal cause, preserver, and mortal-born among the Yadus/Vrishnis.

Narad's vision states that Narayana sent gods as monarchs to uphold righteous laws, battle for virtue, perish in war, and seek or be led to upper mansions in the sky.
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Maha-bharata BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1930-2074 confidence: medium

Vidura blesses the sons of Pandu, contrasts wicked gain with sinless sorrow, names the strengths of Yudhishthir, Arjun, Bhima, the Twins, and Draupadi, and predicts they will win a greater empire after their fall.

Vidura predicts the exiles will win a greater empire after their fall and prays to see Yudhishthir again in Hastina crowned with virtue.
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Maha-bharata BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1936-2080 confidence: medium

Vidura blesses the Pandavas, contrasts wicked gain with sinless sorrow, praises Yudhishthir's duty, Arjun's war skill, Bhima's battle fortune, the Twins' wisdom, and Draupadi's faithfulness, and foretells a greater empire after their fall.

Vidura predicts that the Pandavas will win a greater empire after their fall and hopes to see Yudhishthir return to Hastina crowned with virtue.
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Maha-bharata BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1936-2080 confidence: medium

Vidura asks that aged Pritha stay in his house until the exile ends; the sons of Pandu accept and request his blessing before departure.

Vidura speaks of a safe return and hopes to behold Yudhishthir again in Hastina; Vidura also says Pritha may stay until the exile is over.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2143-2275 confidence: high

Jayadratha, king of Sindhu and ally of Duryodhan, carries off Draupadi; the Pandavs pursue him, chastise him, and rescue her.

Jayadratha carries off Draupadi, and the Pandavs pursue, chastise him, and rescue her.
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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 2706-2846 confidence: medium

The Sable Monarch vanishes; Savitri returns to the forest where Satyavan lies lifeless, places his head on her lap, and he wakes.

After Yama vanishes and Satyavan revives, Savitri and Satyavan prepare to leave the dark jungle and return to his parents’ cottage.
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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: medium

Savitri notes the deepening night, anxious parents, forest sounds, prowlers, a distant forest-fire, and suggests making a light with a burning faggot or resting by fire if Satyavan is weak.

After Satyavan revives, the couple must leave the dark forest amid night, prowlers, and firelight, moving toward their waiting parents.
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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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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2712-2852 confidence: medium

Savitri says darkness and night are gathering, their parents wait, forest voices and prowlers are frightening, and a distant forest-fire may provide a burning faggot and light.

After Satyavan revives, Savitri and Satyavan discuss the dark jungle, forest dangers, firelight, and the need to return to their waiting parents.
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Maha-bharata BOOK V / PATIVRATA-MAHATMYA / BOOK VI / GO-HARANA; lines 3133-3277 confidence: medium

Arjun answers that the brothers are not in distant lands: Yudhishthir lives disguised in the court, Bhima serves as cook, Nakula guards horses, Sahadeva tends cattle, Draupadi is a waiting-woman, and Arjun himself stands revealed beneath an unmanly guise.

The passage states that the Pandavas and Draupadi are in disguised roles, then shows Arjun revealing himself and Drona noting that the years of exile are completed.
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Maha-bharata BOOK V / PATIVRATA-MAHATMYA / BOOK VI / GO-HARANA; lines 3139-3283 confidence: medium

"In thy father's court disguised lives Yudhishthir just and good"; Arjun also names Bhima, Nakula, Sahadeva, Draupadi, and himself under disguise.

Arjun is first presented in an unmanly disguise, then reveals himself and is recognized by the Kurus through his characteristic bow, standard, arrows, shell, and armed appearance after exile is said to be completed.
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Maha-bharata BOOK V / PATIVRATA-MAHATMYA / BOOK VI / GO-HARANA; lines 3139-3283 confidence: medium

"In thy father's court disguised lives Yudhishthir"; Arjun also identifies Bhima as cook, Nakula with horses, Sahadeva with kine, Draupadi as waiting-woman, and himself beneath rings and bangles.

Arjun reveals the disguised Pandavas to Uttara, and Drona later recognizes Arjun as issuing from concealment after the completed exile.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3371-3523 confidence: high

After the banishment term expires, Yudhishthir demands restoration of Indra-prastha; elders advise restoration, Duryodhan refuses, and both sides prepare for a disastrous battle.

The banishment term is complete, and Yudhishthir seeks restoration of Indra-prastha after fulfilling the conditions of exile.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3377-3529 confidence: high

Yudhishthir’s banishment has ended; he demands restoration of Indra-prastha; elders advise restoration; Duryodhan refuses; both sides prepare for battle.

The passage begins after Yudhishthir’s banishment has expired and centers on his demand that Indra-prastha be restored.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3377-3529 confidence: high

Yudhishthir demands restoration of Indra-prastha after exile; elders advise restoration; Duryodhan refuses; negotiations fail and both sides prepare for a disastrous battle.

The passage presents Yudhishthir as having completed banishment and service, then demanding restoration of Indra-prastha as his right.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3525-3670 confidence: high

A speaker recounts Yudhishthir’s surrender of empire, forest exile, return from concealment, claim to Indra-prastha, and Duryodhan’s refusal despite elder counsel.

The passage explicitly says Yudhishthir lived in forests during exile and, after exile and concealment, claims his old realm.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3531-3676 confidence: high

Yudhishthir surrendered empire, lived in forests, completed exile and concealment, and now claims Indra-prastha's throne.

Yudhishthir is said to have completed exile and concealment and to claim his former realm and ancestral throne by right.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3531-3676 confidence: high

Yudhishthir is said to have surrendered empire, lived in forests, completed exile and concealment, and claimed Indra-prastha; Bhishma, Drona, and Kripa are said to counsel or plead in vain while Duryodhan will not render the gain.

Yudhishthir is described as returning from exile and concealment to claim Indra-prastha, his rightful kingdom and ancient throne, while Duryodhan withholds it.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3672-3813 confidence: high

Krishna recalls that Dhrita-rashtra cherished Pandu's helpless orphans as his own and reports their message: they lived in pathless jungle under his command, kept their promise, and ask him to be father and preceptor.

The Pandavs are described as wronged heirs who kept their promise through exile and now seek restoration of their share, throne, and land while Duryodhan keeps his kingdom.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3672-3813 confidence: medium

Krishna recalls that Dhrita-rashtra cherished Pandu's helpless orphans as his own and reports their message: they lived in pathless jungle under his command, kept their promise, and ask him to be father and preceptor.

The Pandavs are said to have endured exile, intended death by flame, jungle wandering, and concealment in Matsya, then to have returned stout of heart and hand.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3678-3819 confidence: high

Pandu's sons say they lived in pathless jungle, wandered from land to land, and remained true to their promise to Dhrita-rashtra.

The Pandavs' exile, dispossession, and request for restoration of throne, land, or share are repeatedly emphasized.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3678-3819 confidence: medium

Pandu's sons bend in homage and send a peaceful message saying they lived in the pathless jungle and wandered far under Dhrita-rashtra's command while trusting his promise.

The passage recounts the Pandavs' jungle exile, wandering, life unknown in Matsya, and renewed demand for restoration.
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Maha-bharata BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6353-6475 confidence: medium

The Aswa-medha custom is described: a horse is freed to wander with a guard; detaining it signals war; not restraining it indicates submission; after return it is sacrificed with pomp at a feast for neighboring kings.

The horse is let free to wander, travels with Arjun through many regions, and returns to Hastinapura before the sacrifice begins.
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Maha-bharata BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6359-6481 confidence: medium

The horse sacrifice is described as an ancient Hindu custom of suzerain kings: a guarded horse wanders; detention means war; non-restraint means submission; on return, the horse is sacrificed at a feast for neighbouring kings.

The horse is released to wander, Arjun accompanies it through conflicts, and he returns victorious with the steed to Hastinapura.
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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 speaker looks reluctantly on one who cherishes men of old and treads an evil path, then yearns for this again; the note says the spirit of the dead child speaks and yearns to return to life.

The speaker yearns to return, and the note cites a legend in which Nachiketas is sent to Yama’s kingdom and allowed to return to this world.
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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 80952-81150 confidence: medium

Agni is said to have made the Sun mount the sky and is called the people's light, seated in his shrine, asked to watch for the singer and give life.

Agni is said to have made the Sun mount the sky, and the Gods are said to have slaughtered Asuras and brought the Sun hitherward.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 29999-30176 confidence: low

The stanza asks who separated the young bull from the cattle, asks that those who seized them release them, and wishes that he drive the herd toward the speaker.

The passage mentions a young bull separated from cattle, asks that those whose hands seized them free them, and asks that the herd be driven toward the speaker.
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The Hymns of the Rigveda, Complete 2 Volumes AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581 / HYMN CLR.; lines 81404-81658 confidence: medium

Indra has many times set free the mortal Venya for the devout Astrabudhna and is asked to bring the Sun east again from the west, even against the will of the Gods.

Indra is asked to bring the Sun, now in the west, back to the east, even against the will of the Gods.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 75013-75164 confidence: medium

Desert plains and steep descents are mentioned; Vrishakapi is told to go to houses and home, then to turn again along a path leading to sleep; a question asks about a noisome beast when Indra and Vrishakapi travelled upward home.

Vrishakapi is told to go to the nearest houses and to his home, then to turn again with promised happiness along a path leading to sleep.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618; lines 40398-40570 confidence: medium

A note glosses “Son of Deliverance” as “Deliverer,” records Sayana’s explanation as son of Prajapati, and Roth’s explanation as a return-god who brings travellers safely home.

A note interprets Pushan as the god who brings travellers safely home, and hymnic speech asks him to lead the company to desired gain.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23 / TS ERO; lines 2091-2296 confidence: low

Commentary says restoration to Aditi may be understood as a prayer by someone in danger of death to behold nature again; Aditi is also explained as Earth, freedom/security, or sinlessness by named interpreters.

The commentary interprets words about restoration to Aditi as the speech of someone in danger of death who prays to behold nature again.
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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 10849-11024 confidence: medium

Dawn is born bright from darkness, keeps the law of Order, goes as a beautiful maiden or bride to the God who longs for her, and the Dawns depart and return with sunbeams and promised fortune.

The passage says the Dawns depart and come again, and describes one Sister giving place to another while later Dawns succeed vanished earlier ones.
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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 10849-11024 confidence: high

Dawn is born bright from darkness, keeps the law of Order, goes as a beautiful maiden or bride to the God who longs for her, and the Dawns depart and return with sunbeams and promised fortune.

Dawn is born from darkness, spreads brightness, awakens sleepers, and prompts birds and men to rise.
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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 71796-71978 confidence: high

The speakers call the spirit hither with Soma and the Fathers’ hymns; ask the spirit to return for wisdom, energy, and life; ask the Heavenly Folk to give the spirit again; and address Soma concerning continued spirit, progeny, and law.

The spirit is called back with Soma and ancestral hymns, and Hymn LVIII repeatedly summons it from Yama and other cosmic locations so the person may live and sojourn here.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III / ADHYAYA V; lines 86826-86931 confidence: medium

“The sacrifice as food hath left us; this sacrifice, food, let us search for.” The gods search “by the Brahman and the metres.”

The sacrifice as food leaves the gods, is searched for by ritual means, and is obtained on the fast day.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 36.) HE RIGVEDA. 357 / AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67 / RYMN 50. TUE RIGVEDA. 360; lines 23899-23981 confidence: medium

“Depart, O Maghavan; again come hither” with mention of Indra’s tall chariot and loud-neighing Courser.

Indra is explicitly told to depart and again come hither, with both places described as his goal and with chariot and Courser imagery marking movement.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 85510-85629 confidence: high

The sacrifice went away from the gods; they sought it with directions, made it radiant with Puroruces, found it on the altar, drew it off with cups, and made it known by Nivids.

The sacrifice goes away from the gods, is sought, found on the altar, drawn off with cups, and made known by Nivids.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 85740-85844 confidence: medium

Indra slays Vrtra, goes to the furthest distance identified with Anustubh and speech, and lies hidden in speech; creatures search, the Fathers and gods find him on different days, and the gods press Soma and recite verses to reveal and bring him near.

Indra goes to the furthest distance and enters speech after slaying Vrtra; the gods press Soma and recite verses to turn, reveal, and bring him into their midst.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 86163-86257 confidence: high

The metres go toward Soma; Jagati flies halfway, grows weary, lays aside three syllables, returns with consecration and fervour, and is linked with cattle.

Jagati, Tristubh, and Gayatri fly upward toward Soma; the first two return with ritual goods or qualities, while Gayatri proceeds to grasp Soma and the dropped syllables.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 86163-86257 confidence: high

The gods ask Gayatri to fetch Soma; she asks them to accompany her with the full safe-passage formula, described as containing the words “forward” and “hither,” by which one safely goes and returns.

Gayatri requests accompaniment by a complete safe-passage recitation containing “forward” and “hither,” and the passage states that one so accompanied goes and returns safely.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 83324-83447 confidence: medium

Speech says the Gandharvas love women and proposes that the gods barter with her as a woman; she says she will return when needed.

Speech goes among the Gandharvas in connection with the purchase of Soma and returns when the fire is brought forward.
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The Hymns of the Rigveda, Complete 2 Volumes KEM N , / ADHYAYA 4. / KEITEL O / ARANYAKA II; lines 98008-98085 confidence: high

Speech, sight, hearing, mind, and breath strive together, each saying “I am the hymn,” and propose leaving the body as a test.

The faculties' departures and re-entries reveal that breath alone determines whether the body falls or rises.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 90959-91079 confidence: medium

The passage says the Pragathas, beginnings, and hymns are the same; Indra is called a house frequenter who returns after going first, which secures him in the sacrifice.

Indra is described as going first and returning again, and the passage says this serves to secure Indra in the sacrifice.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 94468-94607 confidence: medium

The quarter rite is applied to battle victory and restoration after expulsion from the kingdom. Returning home with an Indra verse for driving away foes brings freedom from enemies and danger, prosperity, sovereignty, and overlordship.

The text says that a Kshatriya expelled from his kingdom may perform the quarter-related rite and again become restored to the kingdom.
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The Hymns of the Rigveda, Complete 2 Volumes SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF / AY MN 95.) THE RIGVEDA, 527; lines 76460-76608 confidence: medium

Pururavas threatens to go far away without return and be devoured by wolves; Urvasi responds that he should not die, vanish, or let wolves devour him.

Pururavas speaks of fleeing forever without return, and later asks Urvasi to turn to him again.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 68356-68509 confidence: high

The hymn asks the Wealthy Ones to turn back; Agni and Soma are invoked as bringers of riches, Indra is asked to give them back, and Agni to drive and keep them near.

The hymn repeatedly asks that the addressed cows, waters, or kine turn back, come home, remain, and be restored by divine or pastoral agents.
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The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 72855-73046 confidence: medium

The gods make the Sun mount to heaven and spread righteous laws; the Asvins deliver Bhujyu, animate Syava, bring Kamadya to Vimada, and return Vishnapti to Visvaka.

The Asvins, elsewhere in the passage called the Asvins Twain, deliver Bhujyu, animate Syava, bring Kamadya to Vimada, and return Vishnapti to Visvaka.
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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: high

The note states that the hymn is an address to recall the fleeting spirit of a man at the point of death.

The spirit is described as having gone far away and is repeatedly caused to return so the addressee may live and sojourn here.
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The Laws of Manu (Sacred Books of the East, Vol. 25) II, 245- STUDENTSHIP. 73 / LAWS OF MANU. / II, 246. / Chapter III.; lines 10479-10612 confidence: high

The vow of studying the three Vedas under a teacher lasts for specified periods or until mastery; a student who studies without breaking studentship rules enters the householder order.

The passage links completion of Vedic study, preservation of student vows, bathing, the Samavartana return-home rite, and entry into householdership and marriage.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 BOOK 2 / SABHA PARVA / SECTION I / SECTION II; lines 22031-22111 confidence: high

The Pandavas gaze after Krishna until he is out of sight and return unwillingly; Krishna reaches Dwaraka with Satyaki and Daruka, with speed compared to Garuda.

Krishna proceeds to his own city, reaches Dwaraka, is received by Yadavas, honors parents and elder kin, embraces relatives, and enters Rukmini's apartments.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCV / SECTION CCCVI / SECTION CCCVII / SECTION CCCVIII; lines 56688-56717 confidence: high

Vaisampayana answers that the heroes defeated the chief of the Saindhavas, rescued Krishna, completed their painful forest exile, listened to Markandeya's ancient stories about gods and Rishis, and returned from Kamyaka to sacred Dwaitavana with cars, followers, charioteers, cattle, and citizens.

After the painful forest exile and intervening events, the heroes return from Kamyaka to sacred Dwaitavana with their retinue.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCI / SECTION CCII / SECTION CCIII / SECTION CCIV; lines 19267-19328 confidence: medium

Karna says the sons of Kunti are now grown, full-fledged, aided by the Fates, and desirous of regaining their ancestral kingdom.

The Pandavas are described as seeking to regain their ancestral kingdom and as supported by Krishna for restoration to their paternal kingdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLVI / SECTION CCLVII / SECTION CCLVIII / SECTION CCLIX; lines 52408-52494 confidence: high

The messenger lists disadvantages of heaven: one cannot perform new acts while enjoying prior fruits, must exhaust former merit, is subject to fall, and those about to fall become agitated, afraid, and marked by fading garlands.

The messenger states that heaven is a realm where prior acts are enjoyed as fruit, no new acts are performed, and a person falls when merit is exhausted, followed by human or inferior birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLVI / SECTION CCLVII / SECTION CCLVIII / SECTION CCLIX; lines 52496-52533 confidence: high

Vyasa tells Kunti's son not to grieve, says he will regain the lost kingdom through austerities, compares alternating misery and happiness to a wheel moving around its axle, and predicts restoration after the thirteenth year.

Vyasa tells Kunti's son that misery and happiness revolve by turns like a wheel and that, after the thirteenth year, he will regain the kingdom of his father and grandfather.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXIX / SECTION CCLXX / SECTION CCLXXI / SECTION CCLXXII; lines 53486-53528 confidence: medium

Ravana, king of the Rakshasas, uses deceit, overpowers Jatayu, and carries Sita away from Rama's woodland asylum.

Rama regains Sita with Sugriva's help after her abduction.
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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 CCLXLII / SECTION CCLXLIII / SECTION CCLXLIV / SECTION CCLXLV; lines 55653-55724 confidence: medium

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 insists she cannot live or desire heaven without her husband, says Yama has taken him away, and later Satyavan recalls a sable figure dragging him away before his return.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXLII / SECTION CCLXLIII / SECTION CCLXLIV / SECTION CCLXLV; lines 55784-55814 confidence: medium

Satyavan says the forest paths are known by habit and visible by moonlight; he identifies the morning path, a fork near Palasa trees, and the northern route.

Satyavan and Savitri move back along the path used earlier, navigate by moonlight and tree landmarks, and proceed toward the hermitage.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXLIV / SECTION CCLXLV / SECTION CCLXLVI / SECTION CCLXLVII; lines 55923-55962 confidence: medium

People from Salwa report that the usurper has been slain by his minister, the troops have fled, and the subjects unanimously support Dyumatsena as legitimate king, bringing his car and fourfold army.

Dyumatsena is recalled from the hermitage with car and army, departs for the city, and is enthroned there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXVI / SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX; lines 53213-53263 confidence: medium

Bhima and Arjuna go in search of the Saindhava chief; Yudhishthira takes Krishna/Draupadi and returns home with his spiritual adviser.

Yudhishthira returns to the hermitage with Draupadi, and the hermitage community rejoices at her recovery.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXV / SECTION CCLXXVI / SECTION CCLXXVII / SECTION CCLXXVIII; lines 54092-54167 confidence: medium

Trijata, described as virtuous and agreeable in speech, consoles Sita and relays Avindhya's message that Rama is well, attended by Lakshmana, allied with Sugriva, and ready to act for Sita.

Avindhya's message says Rama has allied with Sugriva and will come with Lakshmana to take Sita away; Trijata predicts Sita's reunion with Rama.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXXVI / SECTION CCLXXXVII / SECTION CCLXXXVIII / SECTION CCLXXXIX; lines 55012-55095 confidence: medium

Dasaratha says he is Rama's father, blesses him, commands him to take back his wife and rule his kingdom; Rama salutes him and agrees to return to Ayodhya.

At Dasaratha's command, Rama says he will return to the delightful city of Ayodhya.
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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

Dasaratha tells Rama that the fourteen-year exile is complete and commands him to return to Ayodhya and rule; Rama bows to the gods, reunites with Sita, gives a boon to Avindhya, and gives riches and honours to Trijata.

The passage states that Rama's fourteen-year exile is complete, narrates his journey back, reunion with brothers, and receipt of the kingdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXXVII / SECTION CCLXXXVIII / SECTION CCLXXXIX / SECTION CCLXL; lines 55175-55210 confidence: high

"Krishna, the daughter of Drupada," was "forcibly abducted by the wicked-minded Saindhava" and "brought back by these mighty warriors."

The passage places Krishna daughter of Drupada's abduction and recovery alongside the rescue of the princess of Videha by Rama.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCV / SECTION CCVI / SECTION CCVII / SECTION CCVIII; lines 19523-19582 confidence: high

Vidura asks Drupada to permit the Pandavas to revisit their ancestral kingdom with their wife, says the Kurus and the city are eager to see them and Krishna the Panchala Princess, and says they will set out with Kunti and Krishna after permission and notice to Dhritarashtra.

Vidura asks Drupada to permit the Pandavas to revisit their ancestral kingdom and notes that they have been long absent.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCVI / SECTION CCVII / SECTION CCVIII / SECTION CCIX; lines 19585-19655 confidence: high

Drupada replies to Vidura, expresses happiness at the alliance, says return to the ancestral kingdom is proper, and names the wishes of the Pandavas, Rama, and Krishna as relevant.

The passage explicitly discusses the Pandavas' return to their ancestral kingdom and narrates their arrival at Hastinapura, where citizens acclaim them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIII / SECTION CCXIV / SECTION CCXV / SECTION CCXVI; lines 20266-20274 confidence: medium

Accompanied by Ulupi, Arjuna comes back from the palace of Kauravya to the region where the Ganges enters the plains.

Arjuna returns from the palace of Kauravya to the Ganges region and receives a boon from Ulupi immediately before her departure.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXLII / SECTION CCXLIII / SECTION CCXLIV / SECTION CCXLV; lines 51476-51513 confidence: medium

Janamejaya says Duryodhana was defeated and captured, liberated by the sons of Pandu by force of arms, and asks for details of his shameful, grief-stricken entry into Hastinapura.

Janamejaya frames Duryodhana's movement toward Hastinapura after defeat, capture, and liberation as difficult because of shame and grief; Vaisampayana then narrates Duryodhana departing slowly with his head bowed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXLIV / SECTION CCXLV / SECTION CCXLVI / SECTION CCXLVII; lines 51634-51646 confidence: medium

Karna says Duryodhana's uterine brothers are sad at his resolve to die by forgoing food, and he urges Duryodhana to rise, return to the city, and console them.

Karna urges Duryodhana to rise, come to his city, and console his brothers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXLVII / SECTION CCXLVIII / SECTION CCXLIX / SECTION CCL; lines 51758-51839 confidence: medium

The Danavas tell Duryodhana not to despond, call him their refuge, embrace and cheer him, grant him leave to depart, and the goddess carries him back to where he had sat intending to end his life before vanishing.

The goddess carries Duryodhana back to the exact place where he had sat to end his life; he later regards the experience as dreamlike and tells no one.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXX / SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII; lines 20649-20700 confidence: high

Arjuna spends the last year of exile at Pushkara, completes twelve years, returns to Khandavaprastha, approaches the king, and worships the Brahmanas.

Arjuna completes twelve years of exile, returns to Khandavaprastha, approaches the king, worships Brahmanas, and then re-enters domestic relations with Draupadi and Subhadra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXXI / SECTION CCXXXII / SECTION CCXXXIII / SECTION CCXXXIV; lines 50751-50834 confidence: high

The king recalls that Arjuna went from the woods to Indra's abode, mastered four kinds of celestial weapons, and came back into the world after reaching heaven in human form.

Arjuna is said to go in human form to Indra's abode or heaven, master four kinds of celestial weapons, and return to the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLII / SECTION CLIII / SECTION CLIV / SECTION CLV; lines 42870-42913 confidence: high

A fresh, cool, fragrant breeze arises and blossoms are showered; the hearers are amazed at the celestial voice, and Dhaumya says it should not be gainsaid.

Dhaumya says the celestial voice should not be gainsaid, and Yudhishthira obeys by returning to the hermitage of Nara and Narayana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIV / SECTION CLV / SECTION CLVI / SECTION CLVII; lines 15734-15742 confidence: medium

Ghatotkacha, called the foremost of Rakshasas, promises his father that he will come when wanted on business, salutes the group, and goes northward.

Ghatotkacha promises his father that he will come when wanted on business.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 15745-15801 confidence: high

Vyasa tells Kunti that Yudhishthira, devoted to truth, will rule the earth's monarchs; by Bhima's and Arjuna's prowess he will gain sovereignty; the sons of Kunti and Madri will enjoy dominions, perform the Rajasuya and horse-sacrifice, and rule their ancestral kingdom.

Vyasa predicts that Yudhishthira will rule all other monarchs and that the sons will rule their ancestral kingdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLX / SECTION CLXI / SECTION CLXII / SECTION CLXIII; lines 43778-43829 confidence: medium

The Pandavas pass a month thinking of Arjuna, who had gone to Vasava’s abode to learn arms; after five years in Indra’s abode, he obtains celestial weapons of many named deities, honors Indra, takes permission, and comes to Gandhamadana.

Arjuna goes to Vasava’s abode to learn arms, dwells there five years, obtains celestial weapons from Indra, honors him, receives permission, and returns to Gandhamadana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXI / SECTION CLXII / SECTION CLXIII / SECTION CLXIV; lines 43832-43871 confidence: high

"Vaisampayana continued"; Mahendra's car, yoked with lightning-like horses, arrives suddenly, "driven by Matali"; Kiriti appears seated in the car wearing garlands and ornaments.

Arjuna comes in Mahendra's car, alights on the mountain, rejoins his companions, and later briefly narrates his sojourn in heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIII / SECTION CLXIV / SECTION CLXV / SECTION CLXVI; lines 43908-43926 confidence: medium

Vibhatsu, with his brothers and Krishna, pays homage to the son of Dharma.

Yudhishthira asks Arjuna how he passed a period in heaven, while Arjuna is present among his companions and being questioned about what occurred there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIX / SECTION CLXX / SECTION CLXXI / SECTION CLXXII; lines 44564-44599 confidence: medium

Matali takes the delighted speaker from the field to the abode of the lord of the celestials; the speaker says he has slain mighty Asuras, destroyed Hiranyapura, killed the Nivata-Kavachas, and come to Indra.

After accomplishing the task, the speaker is taken by Matali from the field back to the abode of the lord of the celestials.
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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 CLXLV / SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII; lines 47267-47333 confidence: high

Indradyumna's virtue having diminished, “he fell from heaven, crying, ‘My achievements are lost!’” and asked Markandeya, “Dost thou know me?”

Indradyumna falls from heaven, is recognized through remembered virtuous deeds, and is summoned by a celestial car to his deserved heavenly place.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 18882-18965 confidence: high

Isana says the cave-dwellers had once been like Indra and that all will be born in the world of men, accomplish feats, slay many men, and regain Indra's region; the former Indras request Dharma, Vayu, Maghavat, and the twin Aswins as progenitors.

Isana says the Indras will take birth in the world of men, perform difficult deeds, and regain the valued region of Indra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVIII / SECTION CLXIX / SECTION CLXX / SECTION CLXXI; lines 44370-44440 confidence: medium

Arjuna admires the city and asks why the celestials do not dwell there; Matali says it was formerly the city of the lord of the celestials but the Nivata-Kavachas drove them out after receiving boons to reside there and be safe in wars with the gods.

Matali says the city was formerly the city of the lord of the celestials and that the celestials had been driven out; Arjuna destroys the occupiers and subdues the city.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVIII / SECTION CLXIX / SECTION CLXX / SECTION CLXXI; lines 44370-44440 confidence: medium

Mahendra conferred the prime energy of the weapons so the demons might be killed; after destroying the Danavas and subduing the city, Arjuna returns with Matali to the abode of the celestials.

After destroying the Danavas and subduing the city, Arjuna again goes with Matali to the abode of the celestials.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXX / SECTION CLXXI / SECTION CLXXII / SECTION CLXXIII; lines 44602-44641 confidence: high

Sakra and the celestials tell Arjuna that the time for departure has come because his brothers have thought of him; Arjuna says he passed five years in Indra's abode and then came to the summit of a lower range of Gandhamadana, where he saw Yudhishthira with their brothers.

Arjuna states that after five years in Indra's abode he came back to the Gandhamadana summit and rejoined his brothers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 17113-17172 confidence: high

For twelve years the god of a thousand eyes sends no rain on the kingdom; drought follows, no dew falls, no corn grows, and people, trees, and lower animals die.

During Samvarana’s twelve-year absence the kingdom suffers drought, famine, and deathlike desolation; after Vasishtha brings him back, rain and corn return and the capital and country revive.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 44695-44766 confidence: high

Bhima, with Arjuna and the twins, tells Yudhishthira they remain in the forest to uphold his promise, though they could slay Suyodhana; he notes the eleventh year and a future period of non-discovery before revenge and recovery of the kingdom.

Bhima links the planned destruction of Suyodhana and his followers to regaining Yudhishthira's kingdom, wealth, prosperity, fame, and glory.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 44695-44766 confidence: high

Yudhishthira goes round Vaisravana's abode, bids farewell to palaces, rivers, lakes, and Rakshasas, looks to the mountain, and asks to see it again after task, victory, restored kingdom, and austerities.

Yudhishthira asks the mountain to let him see it again after finishing his task, slaying foes, regaining the kingdom, and undertaking austerities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI; lines 44769-44839 confidence: medium

They head toward Suvahu's realm by the same track, cross Himalayan and neighboring regions, reach Suvahu's capital, meet Suvahu, rejoin charioteers and attendants, take the chariots, and dismiss Ghatotkacha with his followers.

After dwelling at Badari, the travelers proceed toward Suvahu's realm by following the same track by which they had come.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 45376-45460 confidence: medium

Krishna offers the Dasarha, Kukura, Andhaka, and Madhu forces for Yudhishthira's command; he names Balarama with the plough weapon, urges Duryodhana's defeat, and speaks of Hastina being readied for Yudhishthira.

The Pandavas' forest exile and impending unrecognized period are affirmed, while Krishna speaks of Hastina being made ready for Yudhishthira after hostile forces are slain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 45462-45545 confidence: high

The lord of born beings creates pure bodies; ancient men have fulfilled desires, truthfulness, godlike qualities, sky-ascent and return, control of life and death, and very long lives.

Ancient men can ascend to the sky and come back; spiritually accomplished Rishis return to the abode of the celestials; the addressed group is promised the supreme region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVIII / SECTION CLXXIX; lines 17484-17510 confidence: medium

After some time Vasishtha accompanies the monarch to the capital Ayodhya, and the citizens come out in great joy to receive the illustrious one.

The monarch returns after a long time with his priest; citizens receive them joyfully, and the city is prepared with watered streets, banners, and celestial comparisons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX; lines 45197-45243 confidence: high

Nahusha says Agastya's austerity led him to question Yudhishthira about the Supreme Spirit and Brahmanas; he states that virtues, not race or family connections, secure salvation, blesses Bhimasena, and says he must go to Heaven again.

Nahusha announces that he must go to Heaven again, then leaves his serpentine form, assumes celestial shape, and goes back to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 45900-45984 confidence: medium

After dissolution creation comes into life again; the passage gives durations for Krita, Treta, Dwapara, and Kali with dawns and eves, says Krita follows Kali again, and states that a thousand such cycles make a day of Brahma.

Creation comes into life again after dissolution, Kali is followed by Krita, and Yuga cycles recur in a large cosmic time scheme.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIX / SECTION CLXL / SECTION CLXLI / SECTION CLXLII; lines 18367-18391 confidence: medium

Brahmanas in deer and wild-animal skins surround Bhima and Dhananjaya; the heroes, wounded and followed by Krishna, leave the throng and are compared to the full moon and sun emerging from clouds.

After leaving the hostile throng, a named hero later enters the potter's abode accompanied by Brahmanas while Kunti has been awaiting her sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX / SECTION CLXL; lines 46556-46641 confidence: medium

Kalki, after exterminating thieves and robbers, will perform a great Horse-sacrifice, give the earth to Brahmanas, establish rectitude anew, and enter a delightful forest.

Kalki's extermination of thieves and robbers is followed by sin being rooted out, virtue flourishing, and the Krita age arriving with renewed religious practice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX / SECTION CLXL; lines 46556-46641 confidence: medium

When sin is rooted out and virtue flourishes with the Krita age, people resume religious rites, and gardens, sacrificial compounds, tanks, Brahmanic learning centers, ponds, temples, and sacrificial ceremonies reappear.

The Krita age brings reappearing gardens, sacrificial compounds, tanks, centers of Brahmanic learning, ponds, temples, sacrifices, truth-practice, and crops growing in every season.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CX / SECTION CXI / SECTION CXII / SECTION CXIII; lines 11637-11690 confidence: high

Vanquished kings bow with joined palms and present gems, wealth, animals, vehicles, blankets, hides, and cloths to Pandu, who then turns back toward his capital.

Pandu retraces his steps with tribute and animals, is met by citizens and Bhishma, and enters the capital amid ceremonial instruments.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CX / SECTION CXI / SECTION CXII / SECTION CXIII; lines 39469-39543 confidence: medium

Vibhandaka expresses satisfaction, is described as powerful like the sun and god of fire, tells Rishyasringa to return to the forest after a son is born and the king is pleased, and Rishyasringa obeys.

Vibhandaka tells Rishyasringa to return to the forest after a son is born and after doing what is agreeable to the king; Rishyasringa does so.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLIV / SECTION CXLV / SECTION CXLVI / SECTION CXLVII; lines 42343-42385 confidence: high

“Rama recovered his wife even like the lost Vaidic revelation” and returned with her to Ayodhya, where he was established in the kingdom.

Rama recovers Sita and returns with her to Ayodhya, where he dwells and is established in the kingdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX; lines 13080-13178 confidence: medium

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

Bhima is described as rising from the nether region and being borne from under the waters back to the surface gardens after experiences in the world of the Serpents.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX / SECTION CXXX; lines 40804-40857 confidence: medium

At Vinasana the Saraswati disappeared by entering the earth so the Nishadas would not see her; at Chamashodbheda she became visible again and is joined by other sacred rivers running seaward.

The Saraswati enters the earth at Vinasana so the Nishadas will not see her and later becomes visible again at Chamashodbheda.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 29639-29698 confidence: high

Dhritarashtra calls Vidura his brother and friend, says he is like the god of justice, admits he expelled him in anger though Vidura had done no wrong, and sends Sanjaya to bring him back.

Vidura is described as expelled through Dhritarashtra's anger, is summoned back through Sanjaya, returns with Yudhishthira's permission, and is reconciled with Dhritarashtra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IV / SECTION V / SECTION VI / SECTION VII; lines 2489-2569 confidence: medium

Agni withdraws from ritual places; without Oms, Vashats, Swadhas, Swahas, and sacrificial fire, creatures are distressed and the three regions are confounded.

Agni withdraws from ritual places, the three regions are confounded, and after Brahma's command Agni returns to his function and ceremonies resume.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 6013-6094 confidence: high

Maya gratefully builds a jeweled celestial palace for the Pandavas; Duryodhana covets it and deceives Yudhishthira by dice played through the son of Suvala, sending the Pandavas into twelve years in the woods plus one year concealed.

Duryodhana's dice deceit sends the Pandavas into thirteen years of exile; after return and war they regain their kingdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 35010-35061 confidence: medium

Karkotaka says Nala will gain prosperity, meet wife and children, regain kingdom, and recover his proper form by remembering Karkotaka and wearing a garment.

Karkotaka tells Nala he will meet wife and children, regain kingdom, and recover proper form by remembering him and wearing the garment.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 35010-35061 confidence: high

Karkotaka says Nala will gain prosperity, meet wife and children, regain kingdom, and recover his proper form by remembering Karkotaka and wearing a garment.

Karkotaka gives celestial cloth and says that when Nala wishes to see his proper form, he should remember Karkotaka and wear the garment.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 7110-7180 confidence: high

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

Varchas is allowed to go to earth, stay sixteen years as Abhimanyu, and then reappear before Soma after the foretold battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 28204-28252 confidence: high

Dhritarashtra says the Kurus with Yudhishthira as ruler and Vidura as counsellor have nothing to grieve for, assigns virtues to Yudhishthira, Arjuna, Bhimasena, and the twins, and tells Yudhishthira to return to Khandavaprastha with brotherly love toward his cousins.

Dhritarashtra commands Yudhishthira to return to Khandavaprastha, and the narrator says Yudhishthira, his brothers, and Draupadi set out for Indraprastha.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXVI / SECTION LXVII / SECTION LXVIII / SECTION LXIX; lines 35222-35297 confidence: high

The queen-mother says the mole proves Damayanti is her sister's daughter, recalls witnessing her birth in Dasarna, and says her house and wealth are Damayanti's; Damayanti says she lived unrecognized but cared for and asks leave to depart after long exile.

Damayanti states she has long been an exile, requests departure, and returns to Vidarbha where her relatives and parents receive her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXVII / SECTION LXVIII / SECTION LXIX / SECTION LXX; lines 35300-35356 confidence: high

Parnada returns to Vidarbha and reports that he went to Ayodhya seeking Nala, spoke before Rituparna, and received no answer from Rituparna or his courtiers.

The passage centers on seeking Nala, sending Brahmana messengers to Ayodhya, and Damayanti's stated aim to regain her lost lord.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 35525-35602 confidence: high

Rituparna arrives at Kundina; the rattle of his car fills the directions and is heard by Nala's steeds, Damayanti, Bhima, peacocks, elephants, and horses, who respond as if to Nala's car or to cloud-roar.

The car-rattle is repeatedly treated as matching Nala's former chariot sound, gladdens Damayanti's heart, and prompts her to seek Nishada.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 35525-35602 confidence: high

Vahuka takes the car to the stables, frees, tends, and soothes the steeds, and sits beside the car. Damayanti wonders whose Nala-like car-rattle she heard and sends a female messenger in search of Nishada.

After hearing the Nala-like sound and reflecting on possible explanations, Damayanti sends a female messenger in search of Nishada.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXI / SECTION LXXII / SECTION LXXIII / SECTION LXXIV; lines 35605-35669 confidence: medium

Damayanti tells Kesini to identify the unsightly, short-armed charioteer by the car, says she fears he is Nala, and instructs her to use Parnada's words and observe his reply.

Damayanti suspects the charioteer may be Nala and sends Kesini with questions and prior words; Vahuka speaks of Nala's disguise, and the narrator identifies his grief as Nala's.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 28357-28424 confidence: medium

Sakuni proposes a stake: the defeated side wears deer skins, lives twelve years in the forest, spends the thirteenth year unrecognized, repeats exile if recognized, and later receives its kingdom back.

The wager requires twelve years in the forest, a thirteenth year unrecognized, renewed exile if recognized, and surrender of kingdom after the term.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 35731-35816 confidence: high

Damayanti sends Kesini to her mother requesting that Vahuka enter the palace or that she go to him; her mother tells Bhima, and the king consents to Nala being brought to Damayanti's apartments.

Damayanti arranges to test Vahuka, the divine declaration removes suspicion, Nala regains his form, and the spouses reunite with their children.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 35817-35832 confidence: high

“it was in the fourth year ... that Nala was re-united with his wife” and experienced “the highest bliss.”

The passage explicitly says that in the fourth year after losing his kingdom, Nala is reunited with his wife, and that Damayanti recovers her lord.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 35817-35832 confidence: medium

Nala and Damayanti pass the night pleasantly recounting their forest life and then pass days in king Bhima’s palace with joyful hearts.

Nala and Damayanti recall their forest life and then live happily together in Bhima’s palace, with hearts filled with joy.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 8362-8400 confidence: medium

Usanas summons the Danavas and tells them that Kacha has obtained his wishes, will dwell with him, and has gained the valuable knowledge of reviving the dead.

After Usanas says Kacha has obtained his wishes and the knowledge of reviving the dead, Kacha later prepares to return to the abode of the celestials with his preceptor's permission.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIV / SECTION LXXV / SECTION LXXVI / SECTION LXXVII; lines 28553-28614 confidence: high

Yudhishthira bids farewell to named Bharatas, elders, kings, Dhritarashtra’s sons, courtiers, and others, saying he will return and see them again.

Yudhishthira says he will return and see the assembly again, and Vidura repeatedly expresses hope for his safe and successful return.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIV / SECTION LXXV / SECTION LXXVI / SECTION LXXVII; lines 35835-35873 confidence: high

Rituparna hears that Vahuka has been united with Damayanti, is glad, calls Nala, and asks forgiveness if he wronged Nala while Nala dwelt in disguise at his house.

Rituparna hears that Vahuka has been united with Damayanti, and Nala is described as having dwelt in disguise at Rituparna's house.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIV / SECTION LXXV / SECTION LXXVI / SECTION LXXVII; lines 35835-35873 confidence: medium

Nala, ornamented and accompanied by Damayanti, presents himself before the king; Nala salutes his father-in-law, Damayanti pays respects to her father, and Bhima receives Nala as a son and honors and comforts the couple.

Nala appears before Bhima, is received as a son, and the citizens rejoice and adorn the city at his arrival.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIV / SECTION LXXV / SECTION LXXVI / SECTION LXXVII; lines 8403-8464 confidence: medium

Kacha completes his vow, receives his preceptor's leave, prepares to return to the celestials, and Devayani asks him to accept her hand with ordained mantras.

Kacha's vow expires, his preceptor grants leave, and he prepares to return to the abode of the celestials.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 36318-36401 confidence: medium

At Dirghasatra, gods with Brahma, Siddhas, and great Rishis perform the long-extending sacrifice. At Vinasana, Saraswati disappears on the breast of Meru and reappears at Chamasa, Shivodbheda, and Nagadbheda; bathing at these places grants Agnishtoma merit, the merit of gifting a thousand kine, or the region of the Nagas.

Saraswati disappears at Meru and reappears at named places; cranes at Shasayana disappear in the form of sasas and reappear annually in Karttika.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXV / SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII; lines 35876-35945 confidence: high

Vrihadaswa speaks to the son of Kunti; Nala, after a month, leaves with Bhima's permission and enters Nishadha with a small force, enraged.

Nala returns to Nishadha, re-enters his palace, comforts the citizens, and is welcomed by the people as their ruler.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX; lines 28787-28836 confidence: high

Duryodhana, Karna, and Sakuni treat Drona as refuge and offer the kingdom to him; Drona says the Pandavas are of celestial origin and incapable of being slain, that destiny is supreme, and that he will protect the sons of Dhritarashtra while the Pandavas go into twelve years of exile after the dice defeat.

Drona says the Pandavas will go into the woods for twelve years after the dice defeat and later return in anger to take vengeance on their foes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX; lines 35948-36011 confidence: high

Festivities begin in a joyful city; Nala brings Damayanti, Bhima sends her with honor, she arrives with her son and daughter, Nala regains his kingdom, rules, and performs sacrifices with gifts to Brahmanas.

Nala is said to have fallen into distress with his wife because of dice, recovered prosperity, regained his kingdom, ruled again, and performed sacrifices with gifts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 37042-37125 confidence: medium

A tirtha is said to contain ten million tirthas together; a wicked Asura in tortoise form had carried it away, but Vishnu recovered it. Ablutions there grant Pundarika sacrifice merit and ascent to Vishnu’s region.

A wicked Asura in tortoise form had been carrying away a tirtha, and Vishnu recovered it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX; lines 37699-37740 confidence: high

The sacred Viswamitra river has many tirthas; on its banks Yayati, son of Nahusha, fell from heaven among the virtuous and obtained again the eternal regions of the righteous.

Yayati is said to have fallen from heaven on the banks of the Viswamitra river and then obtained again the eternal regions of the righteous.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVIII / SECTION LXXXIX / SECTION XC / SECTION XCI; lines 37819-37873 confidence: medium

Indra's message says Arjuna will soon come to Yudhishthira after acquiring arms and accomplishing a great deed for the celestials.

Indra's message says Arjuna will soon come to Yudhishthira after acquiring arms and accomplishing a deed for the celestials.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 2732-2772 confidence: medium

Dundubha asks for forgiveness with joined hands; Khagama says the curse must occur but Dundubha will be delivered when Ruru, pure son of Pramati, appears and is seen by him.

Khagama states that Dundubha's curse will end when Ruru appears and is seen; Dundubha then leaves the snake-body and regains his own form.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCI / SECTION XCII / SECTION XCIII / SECTION XCIV; lines 9795-9878 confidence: high

Samvarana flees in fear with wife, ministers, sons, and relatives to a forest on the banks of the Sindhu reaching the mountains; the Bharatas live in a fort there for a thousand years.

After exile and priestly installation, Samvarana retakes the lost capital, makes monarchs pay tribute, and again holds sovereignty over the earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 30454-30503 confidence: high

Krishna says this affair prevented his coming; after hearing of the unfair dice game at Hastinapur, he came to see those in distress.

Krishna states that the Salwa affair prevented him from coming earlier, and that he came after hearing of the unfair dice game and the distress of those addressed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 30972-31057 confidence: medium

The metal car reappears at Pragjyotisha; Danavas cover Vasudeva, his horses, charioteer, and flagstaffs with rocks until he disappears, causing allies to panic and grieve.

Vasudeva disappears from sight under crags, allies grieve, and they rejoice when he destroys the covering stones and is seen again.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 33674-33747 confidence: high

Yudhishthira says to Krishna: "do thou, however, slay my enemies ... on the expiry of thirteen years" and adds, "I promised ... to live in the forest as I am now living."

Yudhishthira insists that enemy-slaying occur only after thirteen years because of his forest promise, and Sanjaya and Dhritarashtra both refer to action after the pledged period expires.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 30682-30754 confidence: medium

"Turn the car! ... never ... turn thou from the fight, while I am alive!"

Pradyumna rejects being carried away, repeatedly orders the charioteer to turn the car back, and frames retreat as contrary to Vrishni heroic custom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 24350-24408 confidence: high

The newly installed prince re-enters his father's city; Krishna with the sons of Pritha leaves Magadha laden with jewels and arrives at Indraprastha.

Krishna, Bhima, and Arjuna return to Indraprastha after Jarasandha's death; Yudhishthira rejoices, honors allies, dismisses kings, and resumes proper royal duties.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 31202-31261 confidence: high

The Pandavas obtain a pleasant forest habitation among Sala trees by the Saraswati; Yudhishthira offers fruits and roots to ascetics and Brahmanas; Dhaumya performs Ishti and Paitreya rites; Markandeya comes as guest to the Pandavas living in the wood after loss of their kingdom.

The Pandavas dwell in the forest after loss of their kingdom; Markandeya frames the calamity through Rama’s forest exile and predicts that Yudhishthira will regain prosperity after painful exile.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 24601-24663 confidence: high

Bhima advances toward Lohity and makes Mlechchha kings in marshy sea-coast regions pay tribute, including sandal wood, aloes, clothes, gems, pearls, blankets, gold, silver, corals, coins, and gems counted by hundreds of millions.

After conquering various countries and exacting tribute, Bhima returns to Indraprastha and offers the wealth to Yudhishthira.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 24859-24907 confidence: medium

Nakula leaves Khandavaprastha for the west with a large host, accompanied by warriors' shouts and chariot noise.

Nakula departs from Khandavaprastha, campaigns through western territories, retraces his way to Indraprastha, and presents the acquired wealth to Yudhishthira.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXII / SECTION XXXIII / SECTION XXXIV / SECTION XXXV; lines 25171-25253 confidence: medium

Narada, seeing Yudhishthira's sacrificial prosperity and the concourse of Kshatriyas, recalls old words from Brahma's mansion about portions of every deity incarnating on earth and understands the gathering as a concourse of incarnate gods.

Narayana is said to have commanded celestials to be born on earth, slay one another, and come back to heaven; Narada interprets the Kshatriya assembly as connected with this divine plan.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1345-1389 confidence: medium

Aranyaka contents include the Pandavas going to Kamyaka woods, Vasudeva's reappearance, Markandeya's arrival, many recited histories and stories, the Draupadi-Satyabhama conversation, and the Pandavas' return to Dwaita forest.

The passage repeatedly places the Pandavas in the Kamyaka woods, Dwaita forest, and Kamyaka forest, and also mentions their later westward movement after obtaining a boon.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 TRANSLATOR'S PREFACE / THE MAHABHARATA / ADI PARVA / SECTION I; lines 680-763 confidence: high

Arjuna goes to celestial regions, obtains celestial weapons from Indra, vanquishes Kalakeyas and Paulomas made invulnerable by a boon, goes to Indra's regions for destruction of Asuras, and returns successful.

Arjuna goes to celestial regions, receives weapons from Indra, defeats invulnerable Kalakeyas and Paulomas, goes to Indra's regions to destroy Asuras, and returns successful.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 VANA PARVA / SECTION I / SECTION II / SECTION III; lines 29379-29460 confidence: medium

"And, on the fourteenth year from this, thou shall regain thy kingdom."

Vivaswan tells Yudhishthira that he will regain his kingdom in the fourteenth year from that time.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 BOOK 7 / DRONA PARVA / SECTION I / SECTION II; lines 38196-38225 confidence: medium

Bhishma is described as 'born of the energy of the Vasus' and as having 'once more been united with the Vasus'; Karna tells the soldiers to grieve for possessions, children, earth, the Kurus, and the host.

Bhishma is said to have been born of the energy of the Vasus and to have once more been united with the Vasus after being slain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLVIII / SECTION CLIX / SECTION CLX / SECTION CLXI; lines 19719-19802 confidence: medium

Duryodhana tells Dhananjaya to remember banishment, forest suffering, Krishna's affliction, and the Kshatriya purpose of battle, then urges display of might, courage, and weapon skill.

The speech recalls banishment from the kingdom, long forest exile, loss of inherited sovereignty, and the demand to recover kingdom and possessions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXIX / SECTION CLXX / SECTION CLXXI / SECTION CLXXII; lines 55623-55706 confidence: medium

The Pandava host flees at night in sight of its leading warriors, throws down blazing torches, and darkness prevents sight; Kaurava light allows the flight to be seen, while Drona and Karna pursue with arrows.

The Pandava host flees after Drona's assault, then Krishna encourages Arjuna and the force of Yudhishthira returns to battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVII / SECTION CVIII / SECTION CIX / SECTION CX; lines 47959-48040 confidence: medium

Satyaki says he will safely reach Dhananjaya and return after Jayadratha is slain.

Arjuna proceeds toward Jayadratha, expects to slay him and return; Satyaki also says he will reach Dhananjaya and come back after Jayadratha is slain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCII / SECTION CXCIII / SECTION CXCIV / SECTION CXCV; lines 22391-22444 confidence: medium

Sikhandin returns to Sthuna without guile; Sthuna is pleased, explains he was cursed by Vaisravana for Sikhandin's sake, and tells Sikhandin to live happily among men, saying the events were ordained beforehand.

After Sthuna sends him away, Sikhandin returns to his city filled with joy and worships deities, big trees, and crossways with offerings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCIV / SECTION CXCV / SECTION CXCVI / SECTION CXCVII; lines 58508-58565 confidence: medium

Dhritarashtra asks Sanjaya what counsel the Pandavas adopted to protect Dhrishtadyumna when the Kauravas advanced again, rallied by Drona's son, who grieved over his father's slaughter.

The Kuru army is described as fleeing after Drona's death and later advancing again after being rallied by Drona's son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVIII / SECTION CXCIX / SECTION CC / SECTION CCI; lines 59398-59451 confidence: medium

Kesava and Arjuna are seen together after the darkness, like sun and moon; both are unwounded, and their car, banners, standards, steeds, and stored weapons remain uninjured.

Both hosts think Kesava and Arjuna have perished, but they reappear quickly, unwounded, and bring joy to the Pandavas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVIII / SECTION CXCIX / SECTION CC / SECTION CCI; lines 59533-59586 confidence: medium

Narayana is said to walk the earth as Vasudeva; from Narayana's asceticism Nara is born; Arjuna is identified with Nara; Nara and Narayana take births in every Yuga for the world's purposes.

Nara and Narayana are said to take births in every Yuga to serve the purposes of the world, with Arjuna identified as Nara.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXIX / SECTION CXX / SECTION CXXI / SECTION CXXII; lines 16370-16411 confidence: high

Narada narrates that Yayati, recognized by virtuous persons, rises again to heaven without touching earth, regains celestial form, and receives celestial adornment.

Yayati rises again to heaven without touching earth and is later described as ascending again after being hurled from heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLIV / SECTION CXLV / SECTION CXLVI / SECTION CXLVII; lines 18460-18492 confidence: medium

Kesava comes back to Upaplavya from Hastinapura, reports to the Pandavas all that happened, confers with them for a long time, and goes to his quarters for rest.

Krishna returns from Hastinapura to Upaplavya and reports that Duryodhana rejected his beneficial counsel.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLV / SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII; lines 52901-52909 confidence: high

"back from battle safe and sound"; the speaker calls the addressees foremost car-warriors and skilled in battle.

The passage centers on two warriors coming back from battle safely and being welcomed with joy.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXX / SECTION CXXI / SECTION CXXII / SECTION CXXIII; lines 16414-16474 confidence: high

The Grandsire says Yayati had earned virtue and an eternal region by earthly deeds, destroyed that acquisition by vanity, was hurled from heaven when the denizens could not recognize him, and was restored by his daughter's sons.

The passage explicitly describes Yayati as hurled from heaven through vanity and later restored, and calls the episode his fall and re-ascension.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXI / SECTION CXXXII / SECTION CXXXIII / SECTION CXXXIV; lines 17456-17541 confidence: medium

Vidula says Sanjaya’s name means victorious, urges him to make the name true, and recalls a wise Brahmana’s prediction that he would regain greatness after distress.

A foresighted Brahmana predicts that Sanjaya, after falling into great distress, will again win greatness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXIV / SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII; lines 17721-17791 confidence: medium

Kunti recalls Arjuna's birth and the celestial voice in the sky predicting that he will rival the deity of a thousand eyes, defeat the Kurus, conquer Earth with Bhima, gain heavenly fame, recover the kingdom with Vasudeva's aid, and perform three sacrifices with his brothers.

The birth prophecy says Arjuna, with Vasudeva as ally, will recover his lost paternal share in the kingdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION I / SECTION II / SECTION III / SECTION IV; lines 391-428 confidence: medium

Advice forbids dressing like the king, laughing in his presence, disclosing royal secrets, or taking bribes; it recommends using royal gifts and tells the sons of Pandu to spend the year in controlled conduct until they regain their kingdom.

The sons of Pandu are told to endure the year and then regain their own kingdom; the rites are offered for their reconquest of the whole world and victory over the foe.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION L / SECTION LI / SECTION LII / SECTION LIII; lines 3916-3979 confidence: high

Arjuna approaches with chariot noise, banner, roaring ape, and Gandiva; Drona recognizes him, notes shafts at his feet and ears as salutation and whisper, says Partha has completed exile and appears radiant like Homa fire.

Drona states that Partha has completed exile and is seen after a long time, and the passage shows him reappearing armed in battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LII / SECTION LIII / SECTION LIV / SECTION LV; lines 11671-11720 confidence: medium

After the Parthas were exiled to the woods, Krishna came to them with a vast army; the Kekayas, Dhrishtaketu, Dhrishtadyumna, and many other kings also came and assembled near Indraprastha.

The Parthas are described as exiled to the woods, while allied kings honor Yudhishthira and suggest that he take back the kingdom; Duryodhana also says Janardana wishes to give him the Kuru kingdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 5052-5074 confidence: high

Other warriors see Bhishma's advice as beneficial and the Pandavas gaining strength; wanting to protect Duryodhana, they resolve to return, and the Kuru heroes depart for their city.

The Kuru warriors depart for their city, and Kiritin tells Matsya's son to turn back and return to the city because the cattle have been recovered and the foe is leaving.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 5077-5145 confidence: high

Arjuna, after vanquishing the Kurus, brings back Virata's cattle wealth while Dhritarashtra's routed forces go away.

After routing the Kurus and recovering Virata's kine, Arjuna and Uttara prepare to enter Virata's city and send victory news ahead.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 5148-5244 confidence: medium

Virata returns cheerfully to his city with the four Pandavas after vanquishing the Trigartas and recovering the kine; he sits on his throne and receives Brahmanas and subjects.

The passage repeatedly states that seized kine or wealth are recovered and brought back after battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 5148-5244 confidence: high

Virata rejoices, gives raiments to the messengers, and orders flags on the highways, flower worship for gods and goddesses, a reception procession, and a victory proclamation at crossroads by a bellman on an intoxicated elephant.

Virata orders flags, offerings to gods and goddesses, a public procession, and proclamation of victory after receiving news of Uttara's success.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 12792-12866 confidence: medium

Yudhishthira says they spent twelve years in the woods and one year in concealment, kept their promise, and that Dhritarashtra, influenced by Suyodhana and avarice, acts untruthfully.

The passage recalls twelve years in the woods and one year in concealment as a completed pledge after which restoration was expected.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 43981-44019 confidence: high

After a terrible day of slaughter, sunset and twilight arrive; troops retire; ape-bannered Jishnu returns on his victorious car after slaying many Samsaptakas with celestial weapons.

Arjuna returns after battle and finds the Pandava camp joyless, confused, without auspicious music, and filled with warriors who hang their heads.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXVI / SECTION LXVII / SECTION LXVIII / SECTION LXIX; lines 12616-12687 confidence: medium

Sanjaya says ignorance prevents knowing Kesava and identifies him as the union of Gross, Subtle, and Cause, creator yet increate, source and return of all things.

Sanjaya describes Kesava as the union of the Gross, the Subtle, and the Cause, as creator yet increate, and as the one from whom everything springs and to whom all things return.
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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 5452-5548 confidence: high

Arjuna identifies Vallava as Bhima, the horse keeper as Nakula, the kine keeper as Sahadeva, Sairindhri as Draupadi, and himself as Arjuna; he says they passed the period of non-discovery in Virata's abode like infants in the womb.

The concealed Pandavas and Draupadi are identified after their period of non-discovery, and Virata later says they have safely completed exile undiscovered.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXX / SECTION LXXI / SECTION LXXII / FOOTNOTES; lines 5778-5895 confidence: medium

The note interprets Duryodhana as saying Arjuna's hostile appearance is imprudent because the Pandavas would claim their kingdom after the thirteenth year, and Duryodhana might or might not accede to their demand.

Duryodhana is interpreted as considering that the Pandavas would claim their kingdom after the thirteenth year, while he might or might not accede to the demand.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXVIII / SECTION LXXIX / SECTION LXXX / SECTION LXXXI; lines 44939-45000 confidence: medium

The god grants Arjuna the terrible Pasupata weapon and accomplishment of his vow; Arjuna, with hair standing on end, regards his business as achieved.

After the weapon and boon are granted, Arjuna and Krishna bow, receive Bhava's permission, and return almost immediately to their camp filled with delight.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 14176-14259 confidence: high

Vaisampayana introduces Pritha's sorrowful speech to Govinda; Pritha recounts gambling, Draupadi's dragging and insults in the Kuru assembly, the Pandavas' banishment, wilderness wandering, concealment in a stranger's house, and fourteen years since exile.

The Pandavas are described as banished from the capital, wandering in the wilderness, concealed in a stranger's house, and expected to recover the kingdom after strife.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 6388-6469 confidence: medium

Salya praises Yudhishthira's endurance of wilderness and concealment, says misery caused by Dhritarashtra's son will be compensated by future happiness after enemies are killed, and commends Yudhishthira's liberality, self-abnegation, truth, mercy, self-control, and righteousness.

Salya describes Yudhishthira as having endured wilderness and concealment and then counsels him in liberality, self-abnegation, truth, mercy, and self-control.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 14674-14757 confidence: medium

Krishna urges the kings to abandon wrath, embrace in peace, eat and drink together, wear excellent robes and garlands, exchange courtesies, and return home.

Krishna imagines hostile kings abandoning enmity, embracing, sharing food and drink, wearing robes and garlands, exchanging courtesies, and returning home.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 14758-14823 confidence: high

The speaker tells the addressed Bharata king to protect the Pandavas as sons; the Pandavas report twelve years in the woods, a thirteenth year incognito, and fidelity to their pledge.

The Pandavas endured forest exile and incognito residence, claim they kept their pledge, and ask for their rightful share of the paternal kingdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIII / SECTION XCIV / SECTION XCV / SECTION XCVI; lines 14884-14946 confidence: medium

"They that were Nara and Narayana in days of yore are now Arjuna and Kesava"; Rama urges the king to make peace with the sons of Pandu and avoid battle.

Rama states that the figures who were Nara and Narayana in former days are now Arjuna and Kesava.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XII / SECTION XIII / SECTION XIV / SECTION XV; lines 6963-7047 confidence: medium

Nahusha harnesses saints devoted to austerities to carry him and is characterized as proud and disregarding Brahmanas; Sachi then asks Vrihaspati to quickly find Indra.

Indra is absent and must be located; Vrihaspati performs a ritual and sends Fire to search for him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 7050-7142 confidence: medium

Agni says he will show Indra, enters waters including seas and tiny ponds, reaches a reservoir, and finds Indra lying within lotus-stalk fibres in minute form; he reports this to Vrihaspati.

Indra is found hidden in lotus-stalk fibres within the waters in minute form; after praise he grows and assumes his own form.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 40257-40331 confidence: high

Sanjaya reports that the Panchalas, Pandavas, Matsyas, Srinjayas, Chedis, and Kalikeyas were routed by Drona's arrows, and that the Kauravas then shouted, made instrumental noise, and assailed the hostile forces from all sides.

The allied forces are first routed by Drona, but Karna says Bhima has turned back, and Sanjaya reports Pandava warriors returning to the fight.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 7433-7517 confidence: high

Dhritarashtra tells Sanjaya that the Pandavas have arrived at Upaplavya and instructs him to greet Ajatasatru and the others after their emergence from the woods and harassing sojourn.

The Pandavas are reported to have arrived at Upaplavya after emerging from the woods and completing a harassing period of sojourn.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 10202-10263 confidence: medium

Sanat-sujata says the person coveting the four objects of human pursuit enjoys impermanent fruits hereafter and returns to the region of action; austerities have fruits in the other world for those without mastery, while mastered Brahmanas can receive fruits from regions.

The passage says one who covets the four human objects enjoys their fruits hereafter and returns to the region of action after the enjoyment ends.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 3858-3913 confidence: medium

Bhishma describes the revolving wheel of time and its divisions, calculates an excess of five months and twelve nights in thirteen years, and concludes that the sons of Pandu have fulfilled their promise and that Vibhatsu has appeared.

Bhishma states that the sons of Pandu have exactly fulfilled their promise and frames their later claim as not giving up what is theirs.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 43021-43085 confidence: medium

Abhimanyu is described as a mighty car-warrior who slew foes, fell in battle after being struck by many weapons, attained heaven, disappeared into lunar essence after springing from Soma, and becomes the occasion for urging Yudhishthira and his brothers back to battle.

Abhimanyu, described as sprung from Soma, is said to disappear into lunar essence after falling in battle and attaining heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVI / SECTION XLVII / SECTION XLVIII / SECTION XLIX; lines 11159-11232 confidence: medium

“That Narayana is Krishna, and that Nara is Falguna. Indeed, they are one Soul born in twain.” The passage also says they are repeatedly born when destructive wars are necessary.

The two figures are said to be repeatedly born in worlds when destructive wars are necessary, and their mission is said to be fighting.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 3735-3799 confidence: medium

"Surely, Dhananjaya cometh here for the destruction of the sons of Dhritarashtra."

Dhananjaya is said to be coming for the destruction of the sons of Dhritarashtra and to leave no remnant when inflamed with wrath.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 7205-7262 confidence: high

Salya says Indra endured misery with his wife and spent time in concealment to slay foes; he tells Yudhishthira not to grieve over forest suffering with Draupadi and his brothers and predicts he will regain his kingdom as Indra did after killing Vritra.

Indra endures misery and concealment but regains his position after killing Vritra; Salya explicitly applies this pattern to Yudhishthira’s expected recovery of his kingdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XVIII / SECTION XIX / SECTION XX / SECTION XXI; lines 7383-7430 confidence: medium

Karna angrily interrupts Bhishma, says Sakuni formerly won on Duryodhana's behalf in a dice game, and says Yudhishthira went to the woods according to a stipulation.

Yudhishthira is said to have gone to the woods under a stipulation and now to wish to recover the ancestral throne; Karna insists the stipulated forest period must be completed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25734-25815 confidence: high

Those knowing the three branches, drinking Soma, and worshipping by sacrifices seek heaven, enjoy the celestial world, and return to the mortal world when their merit is exhausted.

Sacrificers seek admission to heaven, enjoy the celestial world, and re-enter the mortal world when merit is exhausted.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 2192-2240 confidence: medium

Duryodhana says that if the sons of Pandu remain undiscovered, they will fulfill their pledge and return like powerful elephants or poisonous snakes, chastising the Kurus; he urges efforts to make them re-enter the woods while disguised.

Duryodhana says that if the sons of Pandu remain undiscovered for the rest of the year, they will fulfill their pledge and return with dangerous force against the Kurus.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 2361-2398 confidence: high

Kripa says the high-souled Pandavas entered the forest, are passing their days in close disguise, and that their return is at hand when their promised exile is over.

The Pandavas are described as having entered the forest, living in close disguise, and nearing reappearance when their promised exile is over.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22747-22813 confidence: high

Vidura says he will teach means by which the wise free themselves from worldly ties; life is likened to a long way, and repeated births are compared to halts during travel.

The passage repeatedly contrasts those who return through rebirth with the wise who restrain the senses, avoid coming back, and attain peace or Brahman.
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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 64723-64848 confidence: medium

The lighted fortnights of the summer solstice lead to solar regions; dark fortnights of the winter solstice lead to lunar regions from which there is return after enjoyment; those free from attachments go to stellar regions equal to Brahma’s region.

The lunar-region dead are said to return after completing their period of enjoyment and happiness.
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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 71513-71606 confidence: high

Anisah is defined as one who falls from Yoga after attaining eminence; such a person dwells in heaven or superior regions for a century of Kalpas and then descends to the world of men.

A Yogin’s post-mortem path is mapped as heaven, descent to Earth, rulership, further ascent, and possible return if Brahma-realization is incomplete.
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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 73540-73651 confidence: high

The note explains two paths, archiradi-margah and dhumadi-margah: the former reaches Brahma without return, while the latter gives temporary felicity followed by return; Shomah and deities fall and re-ascend according to merit.

The passage explicitly contrasts two paths: one reaches Brahma and has no return, while the other gives temporary felicity followed by return.
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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 73540-73651 confidence: medium

The note explains two paths, archiradi-margah and dhumadi-margah: the former reaches Brahma without return, while the latter gives temporary felicity followed by return; Shomah and deities fall and re-ascend according to merit.

Shomah and deities are said to fall down on exhaustion of merit and re-ascend after acquiring merit again.
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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 73776-73877 confidence: medium

The notes describe Pravritti and Nivritti as opposed, ask why both were created by Narayana, and gloss self-realization as bringing destruction or cessation of existences.

Pravritti and Nivritti are described as opposed; rewards such as heaven involve return, unlike Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62392-62441 confidence: high

Vishnu replies: “Let Sakra perform a Horse-sacrifice in honour of Vishnu. He will then be restored to his former position.”

Vishnu prescribes a Horse-sacrifice for Sakra; after Vrihaspati’s rite, Indra is cleansed and again rules in heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62392-62441 confidence: medium

Indra tells Sachi to have Nahusha come on a vehicle never used before, harnessed with Rishis; Sachi leaves, and Indra re-enters the fibres of the lotus-stalk.

Indra re-enters the lotus-stalk, later rises from lake Manasa after Sachi is sent to bring him, and is restored.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX; lines 63583-63659 confidence: high

Narayana/Hari sings the religion in Brahma’s presence; Sanatkumara studies it, and it passes through Virana, Raivya, and Kukshi before disappearing from the world.

The cult disappears from the world after some transmissions and later issues again from Narayana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX; lines 63583-63659 confidence: high

During a seventh birth of Brahma connected with a lotus from Narayana’s navel, Narayana declares the cult to Brahma; it passes through Daksha, Aditya, Vivaswat, Manu, and Ikshaku, spreads through the world, and will return to merge in Narayana at universal destruction.

The cult is said to return to Narayana and be merged in him when universal destruction comes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX; lines 63661-63726 confidence: medium

Sankhya, Aranyaka-Veda, and Pancharatra are said to be one whole; knowledge is compared to ocean waves returning to their source in Narayana.

Diverse knowledge is said to spring from Narayana and return to Narayana, using the simile of waves arising from and returning to the ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVIII / SECTION CCCXLIX / SECTION CCCL / SECTION CCCLI; lines 63956-64035 confidence: medium

Vaisampayana says Sankhya and Yoga speak of many Purushas, that the many have one origin in the Supreme Purusha, that the universe is identical with that one Purusha, and that the speculation occurs in the Vedas; he invokes Vyasa and introduces the discourse between Brahma and Mahadeva.

Brahma states that the many Purushas spring from the one Purusha and can enter that one Purusha if they divest themselves of attributes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVI / SECTION CCCXVII / SECTION CCCXVIII / SECTION CCCXIX; lines 58176-58229 confidence: medium

Sacrifices, penances, vows, and observances lead to heaven, but one falls from there to earth; the addressee is told to adore the Supreme that is Emancipation and to perform the sacrifice consisting in the acquisition of Knowledge.

Sacrifices, penances, vows, and observances lead to heaven, but those who attain it by these means fall back to earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXIV / SECTION CCCXXXV / SECTION CCCXXXVI / SECTION CCCXXXVII; lines 60942-60980 confidence: high

Although sunk in the earth, King Vasu remains devoted to true religion and Narayana, recites Narayana mantras, and ascends again through Narayana's grace to a place higher than Brahman's region.

Although King Vasu falls into the earth, his devotion to virtue and Narayana continues, and he ascends again by Narayana's grace.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXV / SECTION CCCXXXVI / SECTION CCCXXXVII / SECTION CCCXXXVIII; lines 61023-61098 confidence: high

Vasu adores the Creator and worships Hari/Narayana in the pit through sacred mantras and the five daily sacrifices; Narayana is pleased with his devotion and sense-control.

Vasu continues worshipping Hari/Narayana in the pit; Vishnu is pleased, sends Garuda, and Vasu re-enters the region of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL; lines 61453-61533 confidence: medium

Narayana says he and Arjuna will be called Narayana and Nara, will consume many Kshatriyas for the good of the world, will lighten Earth's burden, and that he will absorb the principal Sattwatas and Dwaraka into himself.

Narayana says he will absorb the principal Sattwatas and Dwaraka into himself, and that earlier appearances re-entered his Prakriti after accomplishing the good of the worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL / SECTION CCCXLI; lines 61851-61929 confidence: medium

The deity promises to appear in incarnate forms when Brahman has difficulty fulfilling divine purposes; the equine-headed form disappears and Brahman returns to his region.

The deity promises to appear in incarnate forms when it becomes difficult for Brahman to accomplish the purposes of the deities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCIII / SECTION CCIV / SECTION CCV / SECTION CCVI; lines 44767-44778 confidence: medium

Brahma is described as unborn, highest refuge, self-born, source and return of everything, unchangeable, without beginning, middle, or end; discerning Him leads to immortality or emancipation.

Brahma is described as that from whom everything springs and unto whom all things return.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 53027-53066 confidence: medium

Bhishma says the Pandavas will enjoy the regions of the gods, return to the human world, be admitted among gods at the next new creation, and finally be numbered among the Siddhas.

Bhishma says the Pandavas will enjoy the regions of the gods, return to the world of men, later be admitted among gods, and finally be numbered among the Siddhas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXIV / SECTION CCXV / SECTION CCXVI / SECTION CCXVII; lines 45730-45815 confidence: high

Narayana and the Creator are associated with describing Pravritti; Pravritti is said to imply rebirth or return, while Nivritti leads to unmanifest eternal Brahma and the highest end.

Pravritti is explicitly said to imply rebirth or return, while Nivritti implies the highest end; later the passage ties birth and death to Ignorance and points to emancipation through knowledge.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXIV / SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII; lines 47223-47304 confidence: medium

After speaking to him, divine Indra, whose vehicle is the prince of elephants, leaves the spot.

After speaking, conquering, and being praised, Indra returns to his own abode in heaven and passes his days happily.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 41709-41792 confidence: medium

The son says practices resting on Brahma earn the highest good; Knowledge, Truth, and renunciation are praised; he says he sprang from Brahma, will devote himself to Brahma, will return to Brahma, and does not need a son for rescue.

The son says he has sprung from Brahma, will devote himself to Brahma, will return to Brahma, and does not require a son for rescue.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXIV / SECTION CXV / SECTION CXVI / SECTION CXVII; lines 35626-35684 confidence: medium

Because the animal desires to kill the sage who did it no injury, the sage says it shall return to its own species; through the curse, the Sarabha resumes the form of a dog.

The sage curses the animal to return to its own species, and it becomes a dog again.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 36741-36822 confidence: medium

Viradyumna says he is a king, that his only young son Bhuridyumna is lost, and that he has come to the forest searching for him.

Viradyumna seeks his lost only son in the forest, and Tanu later causes the prince to be brought back to the spot.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 25076-25157 confidence: high

Arjuna cites an old discourse between ascetics and Sakra; well-born Brahmana youths abandon homes, brothers, and fathers to live in the woods as Brahmacharins.

The ascetics leave home for forest renunciation, receive instruction that domestic life and sacrificial duties are superior, and then adopt domesticity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLII / SECTION XLIII / SECTION XLIV / SECTION XLV; lines 28187-28223 confidence: medium

Yudhishthira dismisses the subjects, who return home; he addresses Bhima, Arjuna, and the twins as wounded and fatigued from battle and tells them to enjoy victory, rest, recover, and meet him in the morning.

After victory and battle wounds, Yudhishthira sends his brothers to rest, the princes feast and sleep, and they return to him in the morning.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLII / SECTION XLIII / SECTION XLIV / SECTION XLV; lines 28187-28223 confidence: medium

Yudhishthira dismisses the subjects, who return home; he addresses Bhima, Arjuna, and the twins as wounded and fatigued from battle and tells them to enjoy victory, rest, recover, and meet him in the morning.

The subjects return home after dismissal, and several named figures go back to their former abodes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 28856-28901 confidence: medium

Earth says their sires and grandsires were slain by Rama for her sake, that their funeral rites should be performed, and that she does not want her present rulers as protectors.

Earth says the fathers and grandfathers were slain by Rama, but surviving descendants are found and installed as kings, becoming ancestors of extant Kshatriya races.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXXVIII / SECTION XXXIX / SECTION XL / SECTION XLI; lines 27999-28051 confidence: medium

The Brahmanas wish Yudhishthira prosperity and victory, praise his recovered position and survival with his brothers after battle, urge him to attend to next duties, and he is installed on the throne of a large kingdom.

The Brahmanas praise Yudhishthira for victory, for recovering his position through prowess, and for surviving the battle with his brothers before his installation on the throne.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 16557-16614 confidence: high

"Two and forty days have passed since I left home. I had set out under the constellation Pushya and have come back under Sravana."

Janamejaya recalls Rama's prior departure from Dwaraka, and Rama states that he has returned after forty-two days to behold the mace encounter.
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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 11452-11492 confidence: high

Vasudeva says Karna, Suyodhana, Duhshasana, and Shakuni caused Draupadi in a single garment to be brought into the assembly, and that Shakuni defeated Yudhishthira at dice.

The passage recalls dice defeat and predicts that the Pandavas will recover their kingdom by prowess, explicitly comparing them to Nala’s recovery after dice defeat.
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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 11997-12084 confidence: medium

Krishna and Arjuna, pierced by Karna’s arrows, cast them off and enter their encampment among friends; after Karna’s slaughter, gods, Gandharvas, humans, caranas, Rishis, Yakshas, and Nagas worship them and wish them victory; the passage compares them to Vasava and Vishnu in sacrificial and Vali-overthrow imagery.

Krishna and Arjuna cast off Karna’s arrows and happily enter their own encampment among friends after the decisive battle.
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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 7736-7819 confidence: medium

Yudhishthira welcomes Devaki’s son and Dhananjaya, says their sight is agreeable, and states: “you two, his foes, have slain the mighty car-warrior Karna.”

The speaker welcomes Krishna and Arjuna after stating that they have slain Karna and come like celestials after vanquishing an Asura.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39841-39901 confidence: medium

Sauti reports that Vaishampayana answers with Vyasa's permission; Vaishampayana says not everyone can return to his own nature at the end of his deeds and calls the matter a mystery of the gods explained by Vyasa, who has celestial vision and knows the end attached to all acts.

Vaishampayana states that not everyone is capable of returning to his own nature at the end of his deeds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIII / SECTION CIV / SECTION CV / SECTION CVI; lines 15964-16047 confidence: high

The meritorious person attains the region of the Apsaras, dwells with a thousand beautiful damsels, rides a melted-gold-colored car, receives honors in Brahma's region, and returns to earth after the merit is exhausted.

After enjoying heavenly reward, the practitioner returns to earth once the merit is exhausted and attains eminence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLI / SECTION CLII / SECTION CLIII / SECTION CLIV; lines 22457-22539 confidence: high

Earth calls herself Brahman's daughter and holder of creatures, says she will abandon her character as soil, and goes to Brahman's region.

Earth leaves for Brahman's region; Kasyapa enters her embodiment and sustains her; she returns and becomes Kasyapa's daughter.
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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 21767-21851 confidence: medium

The figure bears heavy weights in the form of Ananta, is declared by the Vedas, is devoted to Yoga and lord of Yogins, grants wishes, gives asylum, renews Yogins’ practice after heavenly felicity, gives them puissance, is the tree of the world with Vedic leaves, and causes winds to blow.

The figure sets Yogins to practice Yoga anew after their return to life upon the conclusion of felicity in heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXIV / SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII; lines 19038-19105 confidence: medium

Bhishma says these and many others attained heaven by charities and penances, returned from there again and again, and that their fame will last as long as the world; he also says charities, sacrifices, and offspring brought heavenly regions.

Bhishma says these figures attained heaven by charities and penances and returned from there again and again, while their fame endures as long as the world lasts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 881-932 confidence: medium

The Pandavas regain their lost kingdom from the sons of Dhritarashtra through their own valor rather than through fate.

The Pandavas regain a lost kingdom through their own valor after being deprived by the sons of Dhritarashtra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LV / SECTION LVI / SECTION LVII / SECTION LVIII; lines 31432-31493 confidence: high

A black steed with a white tail and coppery face and eyes appears, tells Utanka to blow into its Apana duct, and says he will recover earrings taken by a descendant of Airavata’s race.

The earrings are said to have been taken by a descendant of Airavata’s race; the Nagas later give the celestial earrings back to Utanka, who returns and presents them to his preceptor’s wife.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 31496-31548 confidence: high

The mountain shines like a second Heaven and, at Krishna’s arrival, resembles Indra’s blessed abode; Krishna is worshipped by relatives and enters a mansion, while Satyaki goes to his quarters.

Krishna returns to his residence after a long absence, having accomplished feats of great difficulty, and is received by his kin.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 31893-31949 confidence: medium

After loading the wealth and worshipping Siva again, Yudhishthira sets out for the city called after the elephant with the Island-born Rishi's permission and Dhaumya in front; the burdened host returns toward the capital.

After worshipping Siva again and receiving Vyasa's permission, Yudhishthira departs with the wealth toward the capital, with Dhaumya in front and the burden-bearing host returning.
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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: low

Krishna/Vasudeva returns to the Kuru capital with Vrishni companions at the time fixed for the horse-sacrifice, to see and comfort bereaved Kshatriya women, and is received with honors by Kuru elders.

Krishna returns to the Kuru capital because the fixed time for the horse-sacrifice has arrived and because Yudhishthira had requested him to come back.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 10984-11030 confidence: medium

Yama, called the judge of the dead, speaks of merits attached to gifts; the speaker bows, receives Yama's permission, leaves his dominions, and comes to the rishi's feet.

The first-person speaker bows to Yama, obtains permission, and leaves Yama's dominions.
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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 10497-10563 confidence: medium

Yama, ruler of the dead, commands a black-clad, crow-featured messenger to bring Sarmin of Agastya's race and not the similar Brahmana living nearby; Sarmin is described as learned, tranquil, and a Vedic preceptor.

Yama orders one Brahmana brought, the messenger brings another by mistake, and Yama orders the mistaken Brahmana returned because one cannot remain there before Time has ordained it.
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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 10565-10595 confidence: medium

Bhishma says that after Yama spoke, the messenger who had borne the Brahmana from his abode conveyed him back; the Brahmana returned and obeyed the instructions.

A messenger of Yama conveys one Brahmana back to his abode, fetches Sarmin to Yama, and Sarmin returns to the world of men after instruction.
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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

Parikshit grows and gladdens the people. When he is a month old, the Pandavas return to their capital with abundant wealth, and Vrishni leaders go out on hearing that they are near.

The Pandavas return to the capital with abundant wealth, and the city responds with decorations, worship, music, and official rejoicing.
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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 LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 32377-32441 confidence: medium

Hastinapore's people crowd together to see Arjuna and the horse, speak of the son of Kunti and his bow, and bless him to go safely and return free from danger.

The gathered citizens bless Arjuna, tell him to go safely, and say they will behold him when he returns.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX; lines 11752-11828 confidence: medium

The giver of kine resides in Heaven for as many years as there are hairs on the kine given, then falls from Heaven when merit is exhausted and is born in a superior human family.

The giver resides in Heaven for a measured duration, then falls from Heaven and takes human birth in a superior family.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 33305-33368 confidence: medium

Partha/Arjuna follows the wandering sacrificial horse; the steed turns back toward the road to the elephant-named city; Yudhishthira hears that Arjuna is well and is glad.

The horse turns back, and Arjuna is reported to be returning safely with it, prompting joy and the next stage of ritual preparation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI; lines 33409-33452 confidence: medium

Krishna tells Yudhishthira that a confidential agent from Dwaraka saw Arjuna, who is emaciated from many battles and very near, and says Yudhishthira should accomplish the Horse-sacrifice.

Krishna reports that Arjuna has been emaciated by many battles, is very near, and Yudhishthira responds that Arjuna is coming back safely.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI / SECTION LXXXVII; lines 33455-33518 confidence: high

An envoy from Arjuna bows to Yudhishthira and announces Phalguna's arrival; Yudhishthira's eyes fill with tears of joy and he gives the messenger large gifts.

The envoy announces Arjuna's arrival, citizens praise his safe return from danger, and he is received by elders and companions before resting after hardship.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34763-34881 confidence: medium

Beings' origin is Brahman or Truth; they live dissociated because of acts and return to merge in Brahman when acts cease.

Beings originate in Brahman or Truth, live apart from that origin through acts, and return to merge in Brahman when acts cease.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 15181-15262 confidence: medium

The deity says: “Yes, I am Maghavat. I came to the world of human beings, for seizing this elephant.”

Maghavat says he came to seize the elephant; Gautama pleads for the elephant he raised as a child, and the deity restores it to him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCVII / SECTION XCVIII / SECTION XCIX / SECTION C; lines 14854-14882 confidence: high

Bhrigu reports to the Grandsire after hurling Nahusha to earth; the Grandsire explains Nahusha's boon, loss of heaven's sovereignty through Agastya's anger, and need to reinstall Indra.

The deities are told they need a chief, and Indra is called back and installed once more in heaven's sovereignty.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCVII / SECTION XCVIII / SECTION XCIX / SECTION C; lines 14854-14882 confidence: medium

The deities consent; Brahman installs Indra in heaven's sovereignty; Vasava shines again; Nahusha's fall is linked to transgression but his merits let him regain his lost position.

Despite the fall caused by transgression, Nahusha is said to regain his lost position because of previously acquired merits.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XII / SECTION XIII / SECTION XIV / SECTION XV; lines 27908-27990 confidence: high

Krishna says he has long been away from Vasudeva, Valadeva, and other Vrishni leaders and now desires to repair to Dwaravati, asking Arjuna's assent.

After the enemies have been defeated and Yudhishthira's rule secured, Krishna says there is no longer a need to remain and asks leave to go to Dwaravati.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 30858-30915 confidence: medium

Yudhishthira asks Krishna to think of him and the Pandavas daily and to return to the horse-sacrifice after seeing the Anarttas, his sire, and the Vrishnis.

Yudhishthira explicitly asks Krishna to come back to the horse-sacrifice after seeing his kin and the Anarttas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 30638-30723 confidence: high

Entities dissolve first, then qualities, then five elements; gods, humans, and other beings spring from Nature; creations dissolve into the five great elements like billows in the ocean; release from the elements leads to the highest goal.

Created things dissolve into the five elements, and beings born from the Unmanifest are said to attain the same again through release and purity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVIII / SECTION XIX / SECTION XX / SECTION XXI; lines 4836-4891 confidence: high

The lady says Vadanya sent Ashtavakra so she might instruct him; she predicts his safe return, wife, and son; she says desire for sexual union cannot be transcended in the three worlds and tells him to go back after achieving merit.

Ashtavakra is said to have been sent by Vadanya for instruction, travels to Gandhamadana and regions north of it, encounters a superior goddess, receives instruction, and returns safely.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION 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: high

Vyasa says the warriors died according to Kshatriya practice, that the work of the gods had to be accomplished, and that the heroes came down to Earth as portions of deities and other supernatural beings.

Vyasa says the heroes came down to Earth as portions of deities, took birth as human beings, accomplished their purposes, and went back to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXII / SECTION XXXIII / SECTION XXXIV / SECTION XXXV; lines 37694-37747 confidence: high

Janamejaya asks Vyasa to show him his sire in the same form, clothing, and age as when he departed the world, saying this sight would make him believe and give him certainty.

Vyasa brings Parikshit from the other world or Heaven in his former form and age so that Janamejaya can see him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 37750-37814 confidence: high

“Let him go back to his kingdom and rule it... The station of sovereignty should always be well guarded.”

Vyasa and Dhritarashtra direct Yudhishthira to leave the woods, return to his kingdom, and rule because sovereignty must be guarded.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 37816-37875 confidence: high

Yudhishthira receives Dhritarashtra's permission; Dhritarashtra blesses Yudhishthira, comforts Bhima, embraces Arjuna and the twins, and Gandhari and Kunti bless or dismiss the departing sons.

Yudhishthira says he will return to the capital, receives permission, and then sets out for Hastinapura with his household and retinue.
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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 38683-38753 confidence: medium

Daruka, Keshava, and Vabhru follow Rama and find him seated thoughtfully against a tree in a solitary place; Krishna sends Daruka to the Kurus to inform Partha of the Yadava slaughter through the Brahmana's curse.

Krishna sends Daruka to summon Arjuna and later tells the grieving ladies that Arjuna will come and relieve their grief.
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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 38755-38828 confidence: high

Keshava ascends upward in splendor, reaches Heaven, is received by deities and celestial beings, reaches his own inconceivable region, and is worshipped, saluted, waited on, and praised.

Deities, sages, Gandharvas, Apsaras, Siddhas, and others advance to receive, worship, salute, wait on, and praise Keshava as he reaches Heaven and his own region.
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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 39113-39157 confidence: medium

Krishna lightened the burden of the Earth, cast off his human body, and attained his own high seat; Arjuna, with Bhima and the twins, accomplished the great work of the gods.

Krishna is said to have cast off his human body after lightening Earth's burden and to have attained his own high seat.
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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 39113-39157 confidence: high

Vyasa teaches that Time is the root and seed of the universe and withdraws everything; strength and mastery can be lost, and Arjuna's weapons have returned to their source until the time comes for them to return.

Vyasa says Arjuna's weapons have achieved success, gone back to the place they came from, and will come again into his hands when the proper Time approaches.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / SECTION XL / SECTION XLI; lines 7253-7336 confidence: medium

Vipula leaves the body of his preceptor's wife, returns to his own body lying nearby, and begins to address the terrified Indra.

Vipula leaves Ruchi's body and returns to his own nearby body before confronting Indra.
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The Markandeya Purana CAKTO XXIV. / Canto XXIV. / CAKTO XSIT. / Canto XXV.; lines 7690-7728 confidence: high

Jada speaks; the protagonist reaches his city and tells his parents how he had regained his slender-limbed one who had died.

The protagonist returns to the city, reports events to his parents, the wife honors kin, and the citizens hold a great festival.
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The Markandeya Purana Canto CXIV. / CANTO CXIV / Canto CXV. / CANTO CXV.; lines 33049-33161 confidence: high

Pramati says Su-deva, though a kshatriya, will be a vaisya in the next birth and later become a kshatriya again after a kshatriya's son seizes his daughter; the speaker says that vaisya became her father.

Su-deva is foretold to become a vaisya in the next birth and later return to kshatriya status; Kripa-vati is told she will recover memory and resume kshatriya caste with her husband.
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The Markandeya Purana CANTO I. / THB GUESS ON VA?U. / CANTO 1- / THE CURSE OK VAPU.; lines 236-341 confidence: medium

The Muni curses Vapu to be born among birds for sixteen years, lose her form, bear four sons, die in battle, and regain her sky dwelling.

The curse states that Vapu will be absolved by dying in battle and will regain her dwelling in the sky.
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The Markandeya Purana CANTO IX. / Canto XXI. / CAKTO XXL / CANTO XSI.; lines 6587-6665 confidence: high

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

The prince reports a visit to Patala, conflict with Danavas, slaughter by a weapon, and return; the father also highlights the visit to Patala and destruction of Asuras.
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The Markandeya Purana CANTO LIX. / Canto LX. / CANTO Ml. / GAHTO MI.; lines 21339-21503 confidence: high

The brahman has lost the ointment from his feet, walks slowly, fears it dissolved in melting snow, worries about rites, fire, and homage, is captivated by mountain sensations, hopes for an ascetic to show the road, and wanders fatigued.

The brahman says the ointment on his feet, by whose power he came to the mountain, has dissolved in melted snow, leaving him unable to return easily.
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The Markandeya Purana CANTO LVni. / Canto LIX. / CANTO LIX. / Canto LX.; lines 21132-21224 confidence: medium

A young brahman applies a magic ointment to his feet, reaches the Himalaya in half a day, but snow dissolves the ointment and he loses his way.

Snow dissolves the magic ointment, the brahman loses his way, and he later seeks help homeward from the fire.
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The Markandeya Purana Canto LX. / CANTO Ml. / GAHTO MI. / A BRAHMAN AND AN APSARAS.; lines 21506-21683 confidence: high

The brahman touches water, prostrates, prays to Garhapatya fire, and asks by truth-adjuration to see his home before sunset and not neglect Vedic rites.

The brahman prays to Garhapatya to see his home before sunset; the Fire appears upon him and he reaches his abode in a moment.
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The Markandeya Purana CANTO LXX. / KINO UTTAMA CONYERSES WITH A RAKSHA3A. / CANTO r.xx. / THE BSAHMAN WOMAN RESTORED TO HER HFSBAKD.; lines 23287-23306 confidence: medium

The Rakshasa says he will cause the brahman woman to reach her husband's house at the king's command and asks what else should be done.

A Rakshasa conveys the brahman woman to her husband's house at the king's command.
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The Markandeya Purana Canto LXXl. / CANTO LXXT. / PLAHETARY IFPLUENCES AGAINST KING GTTAMA. / Canto LXXII.; lines 23468-23577 confidence: medium

The king says he has no wife at home but later states that she is alive and unblemished; the brahman warns him about righteousness, sin, and a future wifeless birth.

The king’s wife is absent, and the sacrifice is performed seven times to procure her and arouse friendliness before the king is told to fetch her.
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The Markandeya Purana Canto LXXl. / CANTO LXXT. / PLAHETARY IFPLUENCES AGAINST KING GTTAMA. / Canto LXXII.; lines 23468-23577 confidence: medium

The heading summarizes the sacrifice turning the queen’s heart to the king, her return from Patala by a Rakshasa, the freeing of a Naga princess from a curse, and the promised birth of Manu Auttama.

The canto heading says that a Rakshasa brings the queen back from Patala.
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The Markandeya Purana CANTO LXXT. / PLAHETARY IFPLUENCES AGAINST KING GTTAMA. / Canto LXXII. / CANTO JLXXn.; lines 23580-23710 confidence: medium

A Rakshasa, remembered by the king, approaches at once, prostrates, and asks what he should do.

A Rakshasa comes when remembered by the king and brings the queen back from Pakila, enabling her reunion with her husband.
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The Markandeya Purana CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII.; lines 24759-24938 confidence: medium

Sanjna goes to her father Tvashtri/Visvakarman, is honored, and is then admonished that her proper residence is her husband's house and told to return.

Sanjna seeks refuge with her father, but her father admonishes her that her proper residence is her husband's house and tells her to go back.
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The Markandeya Purana CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII.; lines 24940-25101 confidence: medium

The Sun assumes horse form, meets Sanjna in mare shape, fathers Nasatya and Dasra from the mare's mouth and then Revanta, reveals his true form, and brings Sanjna home restored to her own shape.

After the Sun displays his true form, Sanjna rejoices, is restored to her own shape, and is brought home as his loving wife.
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The Markandeya Purana CANTO r.xx. / THE BSAHMAN WOMAN RESTORED TO HER HFSBAKD. / Canto LXXl. / CANTO LXXT.; lines 23339-23391 confidence: medium

The king approaches, prostrates before the muni, and reports his meeting with a Rakshasa, his interview with the brahman woman, the removal of her evil disposition, her dispatch to her husband's house, and his reason for returning.

The king reports that the brahman woman's evil disposition was removed and that she was sent to her husband's house.
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The Markandeya Purana Canto VII. / THE BIETH OF THE SONS OF DRAUPADI. 33 / M CANTO VIL / CANTO VIT.; lines 1954-2052 confidence: high

The enraged sage curses the gods to assume human form, then adds that they will have no offspring or wives, no hostility, be freed from love and anger, and become gods again.

The sage curses the five gods to human form, then states that they will become gods again; the narrative says they are born from Draupadi as five grandchildren of Pandu.
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The Markandeya Purana CANTO VIII. / CANTO VIIX. / CANTO Till. / CANTO TUX.; lines 2718-2824 confidence: high

Sky-dwellers summon the king; Yama’s servants, bearing nooses of serpents, lead the prince away by force; Yama relates Visvamitra’s deed.

The king is taken to Yama, sees Yama bodily, receives a command to return to the world of men, and falls back from the sky before waking.
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The Markandeya Purana CANTO X?I. / CANTO xvr. / CANTO XVT, / THE BIRTH OF BATTATRITA.; lines 5760-5819 confidence: medium

The gods ask Dattatreja where Lakshmi abides and what human results she bestows or destroys.

Dattatreja’s explanation and command lead to the Daityas’ defeat, after which the gods prostrate before him and regain the uppermost heaven.
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The Markandeya Purana CANTO XSI. / Canto XXII. / CANTO xxir. / CAJTTO XXII.; lines 6802-6871 confidence: high

The king’s son reverences Talaketu and departs to his father’s city on a steed whose speed is compared to Garuda and the wind.

The prince reverences Talaketu and departs to his father’s city on a steed compared in speed to Garuda and the wind.
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The Markandeya Purana Canto XXII. / CANTO xxir. / CAJTTO XXII. / Canto XXIII.; lines 6874-6904 confidence: high

The king's son reaches his own city in haste, desiring to salute his parents' feet respectfully and eager to see Madālasā.

The prince returns to his own city, is hailed by citizens, and is told that his adversaries are slain and his parents and people are relieved.
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The Markandeya Purana CANTO XXIil. / CANTO xxin. / CAKTO XXIV. / Canto XXIV.; lines 7477-7554 confidence: low

Canto heading: the story of Kuvalayasva continues with 'The Recovery of Madalasa'; the Naga king asks what gift he can confer, Kuvalayasva first says he needs nothing, then at the sons' suggestion asks to see Madalasa in illusion, and the king brings her as an illusion before restoring her.

The canto heading states that the prince asks to see Madalasa even in illusion, the Naga king brings her in as an illusion, and afterwards restores her to Kuvalayasva.
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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 COUNTRIES AND RACES IN SOUTH INDIA. / CANTO LVin. / COUNTRIES AND RACES IN WESTERN INDIA. / CANTO mil.; lines 19996-20099 confidence: medium

The notes say the Haihayas and Talajanghas, allied with Sakas, Yavanas, Kambojas, and Pahlavas, drove Bahu king of Ayodhya out of his realm; Bahu's son Sagara later drove them out and recovered the kingdom.

Bahu is driven from his realm, and his son Sagara drives out the hostile groups and recovers the kingdom.
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The Markandeya Purana KINO UTTAMA CONYERSES WITH A RAKSHA3A. / CANTO r.xx. / THE BSAHMAN WOMAN RESTORED TO HER HFSBAKD. / Canto LXXl.; lines 23308-23336 confidence: high

Markandeya says the king, after dispatching the woman to her husband’s house, sighed and wondered what good deed might be in the act.

The episode heading describes the woman as restored to her husband, and the verse says the king dispatches the woman to her husband’s house.
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The Markandeya Purana THE STORY OF KUVALAYASVA, / CANTO IX. / Canto XXI. / CAKTO XXL; lines 6520-6584 confidence: medium

S'atru-jit's son desires to depart from Patala, mounts the woman on the horse, and is perceived by Danu's offspring.

S'atru-jit's son seeks to depart from Patala and places the woman on a horse before being challenged by Danavas.
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The Ramayan of Valmiki BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage.; lines 27103-27188 confidence: medium

Sutíkshṇa tells them to roam Daṇḍak wood, observe hermit homes and pure saints, see roots, berries, flowering trees, deer, birds, lotus waters, reeds, pools, a rill from a hill, woods, and peacocks, and then return to him.

Sutíkshṇa tells the travelers to see the forest’s varied beauties and then return to him.
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The Ramayan of Valmiki Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24304-24458 confidence: high

“This now, my lord, I yield to thee”; Bharata says the government was given to him and declares Ráma alone able to bear the burden.

Bharata yields the government to Ráma, says only Ráma can sustain the burden, and asks that the people see their lord restored to his realm.
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The Ramayan of Valmiki Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24304-24458 confidence: medium

Bharata applies the simile to Rāma, says Rāma does not now protect his people, and asks that the longing of chiefs and guilds be fulfilled by seeing their lord restored to his realm.

Bharata asks that chiefs, guilds, and the people see their sun-bright lord restored victoriously to the realm, with public rejoicing on his return.
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The Ramayan of Valmiki Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24460-24568 confidence: high

Rāma tells Bharata to restrain grief, return to the city, obey their father’s decree, and leave Rāma to fulfill their father’s righteous will in the lonely wood.

Rāma instructs Bharata to return to the city and obey their father’s decree, while Rāma remains in the wood to fulfill the same father’s will.
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The Ramayan of Valmiki Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24571-24710 confidence: high

Bharata argues that consecration is the chief duty of a king, asks Rama to rule the four castes, and says the fathers’ realm should obey its rightful king.

Bharata repeatedly frames Rama as the rightful ruler, asks for priestly consecration, and urges his return to Ayodhya to reign.
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The Ramayan of Valmiki Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24571-24710 confidence: high

Bharata argues that living in woods as a devotee and wearing hermit’s matted hair do not fit royal tasks; he emphasizes consecration, household order, rule of the four castes, and Rāma as rightful king.

Bharata repeatedly urges Rāma to leave forest life and return to Ayodhyā, while the people lament that Rāma will not come back with them.
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The Ramayan of Valmiki Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24713-24863 confidence: medium

Jābāli urges Rāma not to reject the hereditary throne, but to return to Ayodhyā and be enthroned with royal rites.

Jābāli urges Rāma to come to Ayodhyā, be enthroned, and accept the hereditary throne.
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The Ramayan of Valmiki Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth.; lines 24866-25039 confidence: medium

Rama asks how he can break the commandments his father spoke when he is true, faithful, and bound by his word of honour.

Rama refuses to break his pledge, rejects Bharata’s advice, and says he will remain in the woods to fulfill his task.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25311-25474 confidence: high

“Through fourteen seasons will I wear / The hermit’s dress and matted hair... / The rule and all affairs of state / I to these shoes will delegate.”

Bharat vows to remain outside the realm in ascetic form for fourteen years while longing for Ráma to return, and sets a consequence if Ráma does not return on time.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25311-25474 confidence: high

Rama places the sandals beneath his feet and gives them to Bharat; Bharat vows ascetic life, delegates state affairs to the shoes, and says fire will burn him if Rama does not return after fourteen years.

Bharat vows to live in hermit's dress on fruit and roots beyond the realm, longing for Rama's return after fourteen seasons.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25476-25637 confidence: high

Ayodhyá is described through images of darkness, eclipse, dried streams, unfed sacrificial fire, defeated armies, shaken earth, and a fallen star, all emphasizing its mournful lost estate.

Ayodhyá is depicted as dark, silent, and stripped of festivity after Ráma’s flight, and Bharat asks when Ráma will return to make the people glad.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25476-25637 confidence: medium

After seeing each widowed queen lodged in her home, Bharat tells his holy guides he will go to Nandigrám, bear grief there, and wait until Ráma returns to rule the realm as rightful lord.

Bharat chooses to go to Nandigrám to bear grief and wait for Ráma’s restoration.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25476-25637 confidence: high

Bharat reports that he and the holy guide pleaded with Rama, but Rama refused and said he would observe his father's decree until fourteen years were complete.

Rama refuses to return before fourteen years, is described as having fled to the forest, and Bharat waits for his restoration.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25476-25637 confidence: high

On seeing Ayodhya, Bharat tells the charioteer that the city is dark, sad, bereft of glory, joy, and beauty, and seems to mourn in silent grief.

Ayodhya is dark, silent, and deprived of music and festivity because all grieve for banished Rama; Bharat hopes Rama will return and gladden the crowd.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25639-25819 confidence: high

Bharat deposits the sacred pledge, calls for a kingly canopy for the sandals, commands reverence to them as Rama’s feet, and says they will maintain right and law until Rama returns.

Bharat vows to preserve the trust, restore the sandals and realm to Rama, and serve him when he returns.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25639-25819 confidence: high

Bharat deposits the sacred pledge, calls for the kingly canopy for the sandals, and instructs the people to reverence them as his elder brother’s feet because they will maintain right and law until Ráma returns.

Bharat repeatedly looks forward to Ráma’s return, the replacement of the sandals on Ráma’s feet, and the restoration of the realm to him.
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The Ramayan of Valmiki Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu.; lines 56095-56231 confidence: high

Brahma states that Queen Sita is Lakshmi, Rama's celestial spouse, and that Rama took his present form to free the worlds from Ravana; the tyrant is slain and the task is complete.

Ravana carried Sita away by force and tried to make her forget Rama; Brahma states Ravana has been slain, and Sita is returned to Rama.
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The Ramayan of Valmiki Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu.; lines 56095-56231 confidence: high

The Lord of Fire says Sita returns free from blot and blemish, faithful to Rama in word, deed, look, and mind; he states Ravana carried her away by force, confined her, and tried temptation, bribe, and threat, but she abhorred his suit.

Ravana abducts Sita and keeps her under his power; after the ordeal, Fire returns her to Rama, and Rama accepts her again.
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The Ramayan of Valmiki Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated.; lines 55739-55880 confidence: medium

Hanuman praises Sita's words and asks her wish; she says she wants to see Rama. Hanuman promises she will see Rama, Lakshman, and their friends, then returns with her message.

Sita's only wish is to see Rama, and Hanuman promises that Rama's eyes will look into hers before the sun sets.
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The Ramayan of Valmiki Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated.; lines 55739-55880 confidence: medium

Hanúmán admires Sítá’s speech and asks her pleasure; she says her only wish is to see Ráma. Hanúmán promises she will see Ráma, Lakshmaṇ, and the friends who fought for her before the sun ceases to shine, then returns with her message.

Sítá asks only to see Ráma, and Hanúmán promises that before the sun ceases to shine Ráma’s eyes will look into hers and she will see his brother and friends again.
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The Ramayan of Valmiki Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting.; lines 55883-56065 confidence: medium

Ráma stands tearful and pensive, then tells King Vibhishaṇ to have Sítá bathe, dress her hair, and be brought in scented garments and gold ornaments.

Sítá is brought from captivity in Lanká to meet Ráma after the victory, but the return becomes troubled by public rejection.
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The Ramayan of Valmiki Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting.; lines 55883-56065 confidence: medium

A noble Vánar tells Ráma to meet the queen for whose sake the task began, saying she lies overwhelmed with woe and waits for his eyes to turn to her.

Sítá is brought to meet Ráma after the victory, but Ráma tells her she may go where she wishes and not with him.
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The Ramayan of Valmiki Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26575-26704 confidence: high

The prostrate giant recognizes Rāma, names the Maithil dame and Lakṣmaṇ, says he was Tumburu, and explains that Kuvera cursed him until Rāma destroys him, after which he will regain his proper shape and heaven.

Virādha says he was Tumburu, cursed into a hideous shape by Kuvera, and that Rāma’s destruction of him will restore his proper shape and allow heaven again.
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The Ramayan of Valmiki Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26575-26704 confidence: medium

The giant says he was Tumburu, famed among minstrels, cursed by Kuvera into his current hideous shape; Kuvera decreed that when Rāma destroyed him he would regain his proper form and heaven. He says the curse came because he loved Rambhā’s charms too well.

Virādha says that burial under earth is ordained for giants, that they rise to eternal sky homes, and that Rāma’s destruction will restore his proper shape and heaven; the passage then states his spirit goes to heaven.
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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

Maheśvar tells Ráma to restore peace to Bharat, comfort the queens, relieve his friends’ longing, and receive the kingdom of his fathers.

Maheśvar and the gods instruct Ráma to return to Ayodhyá, relieve his family’s sorrow, receive the ancestral kingdom, and become consecrated king.
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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

Maheśvar tells Ráma to comfort Bharat and the queens, relieve friends, receive the ancestral kingdom, have sons by Sítá, perform the horse offering, give gifts, and ascend to the home of the gods.

Ráma is repeatedly instructed to return to Ayodhyá, comfort family and citizens, and end the grief caused by his absence and exile.
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The Ramayan of Valmiki Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure.; lines 56453-56519 confidence: high

The allies reply that they wish to go with Rama to Ayodhya, see the royal consecration balm on his brows, pay homage to Kausalya, and then go home.

Rama accepts the allies' wish to accompany him and says he will seek his native land again.
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The Ramayan of Valmiki Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure.; lines 56453-56519 confidence: high

The allies answer that they wish to go with Rama to Ayodhya, view king-making balm on his brows, pay homage to Kausalya, and then return home.

The allies ask to accompany Rama to Ayodhya, and Rama says he will seek his native land surrounded by them.
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The Ramayan of Valmiki Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car.; lines 56396-56450 confidence: high

Ráma refuses the luxuries, saying faithful Bharat is waiting far away under a rigorous vow; he longs to stand by Bharat and see Ayodhyá, though the road is distant and difficult.

Ráma refuses luxury and hospitality because he longs to see Bharat and Ayodhyá and cannot endure delay.
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The Ramayan of Valmiki Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car.; lines 56396-56450 confidence: high

Rama says he does not desire the scents and attire, because faithful Bharat is far away, ill at ease, keeping a rigorous vow; Rama longs to stand by him and see his fatherland, though Ayodhya is far and the road difficult.

Rama declines royal comforts and hospitality because he longs to return to Bharat, his fatherland, and Ayodhya without delay.
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The Ramayan of Valmiki Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return.; lines 56522-56608 confidence: high

“Then Ráma, speeding through the skies, / Bent on the earth his eager eyes: / ‘Look, Sítá, see…’”

The passage is titled as a return, shows Rama and Sita traveling back, and ends with Ayodhya identified as their long-lost home.
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The Ramayan of Valmiki Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return.; lines 56522-56608 confidence: high

Rāma sees Ayodhyā’s spires, calls it the city of his sires and their long-lost home, and asks Sītā to bow her head in greeting.

The passage culminates in Rāma sighting Ayodhyā, calling it their long-lost home, and asking Sītā to greet it.
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The Ramayan of Valmiki Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return.; lines 56522-56608 confidence: high

Rāma travels through the skies, tells Sītā to look below, and points to Lankā as a city built by Viśvakarmā on Mount Trikūṭa.

Rāma’s aerial speech orders remembered places from Lankā, the sea and bridge, Kishkindhā, Janasthān, rivers, hermitages, and finally Ayodhyā.
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The Ramayan of Valmiki Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56611-56789 confidence: high

Rama summons Hanuman and orders him to speed to Ayodhya, stop at Shringavera with a message for Guha, greet Bharat, recount Rama's victory and return with Sita and Lakshman, and observe Bharat's feelings about kingship.

Rama is repeatedly described as returning homeward to Ayodhya after victory, with Sita restored and companions accompanying him.
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The Ramayan of Valmiki Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56611-56789 confidence: medium

Rama summons Hanuman and orders him to speed to Ayodhya, stop at Shringavera with a message for Guha, greet Bharat, recount Rama's victory and return with Sita and Lakshman, and observe Bharat's feelings about kingship.

Rama sends Hanuman ahead to report his victorious return; Hanuman's announcement transforms Bharat's sorrow into overwhelming joy.
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The Ramayan of Valmiki Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56611-56789 confidence: high

Bharadvāja recalls seeing Ráma with Sítá in hermit dress at the start of exile, says Ráma fulfilled duty and father’s will, is now triumphant with friends, and offers a hospitable boon.

Ráma is said to be triumphant and victorious, with his queen restored, and is traveling homeward with Sítá, Lakshmaṇ, and friends.
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The Ramayan of Valmiki Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56611-56789 confidence: high

When Ráma sees Ayodhyá from afar, he calls Hanumán, asks him to hasten onward, and tells him to learn whether the palace dwellers are well.

Ráma sends Hanumán ahead to deliver news of his return and specifically to observe Bharat’s expressions and possible desire to keep ruling.
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The Ramayan of Valmiki Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56792-56825 confidence: medium

“In doubt and fear long years have passed / And glorious tidings come at last”; the speaker asks to hear Rama's woes, triumphs, loss, and gain.

The passage opens with joy after long years of doubt and fear, and Hanuman's account culminates in Rama finding his queen.
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The Ramayan of Valmiki Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56792-56825 confidence: medium

The speaker says years of doubt and fear have passed, good tidings have come, and asks for the tale of woes, triumph, loss, and gain.

The passage frames good news after long fear and ends with Ráma finding his queen to part no more.
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The Ramayan of Valmiki Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat.; lines 56828-56995 confidence: high

Bharat rejoices at the news and orders Śatrughna to decorate shrines, summon music and bards, call royal matrons, nobles, Brahmans, and warriors, and bring the king home in triumph.

The passage centers on Rama’s public return, recognition by the people, reunion with Bharat, and welcome as king.
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The Ramayan of Valmiki Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat.; lines 56828-56995 confidence: high

Bharat, filled with rapture, orders Śatrughna to make shrines festive, burn incense, play music, summon royal women, nobles, Brāhmans, and warriors, and bring the king home in triumph.

The passage centers on the expected arrival of Rāma, public recognition of him, formal welcome, and his return to rule his own land.
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The Ramayan of Valmiki Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration.; lines 56998-57165 confidence: high

Bharat tells Ráma the realm is restored to its rightful lord, says he could scarcely bear the burden, and asks that the ancient consecrating drops be shed on the monarch’s head.

Ráma returns to Ayodhyá after absence, is greeted publicly, and resumes the realm restored to him by Bharat.
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The Ramayan of Valmiki Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration.; lines 56998-57165 confidence: high

Bharat tells Ráma that the realm is restored to its rightful lord and asks him to begin the royal task and receive consecrating drops.

Bharat states that Ráma’s realm is restored to its rightful lord, and Ráma rides home to Ayodhyá in a public royal procession.
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The Ramayan of Valmiki Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration.; lines 57167-57180 confidence: medium

The chieftains are content with their honours and go homeward.

The chieftains, satisfied with their honours, turn their steps homeward.
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The Ramayan of Valmiki Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration.; lines 57167-57180 confidence: medium

"To every Vánar Ráma gave / Rich treasures from the mine and wave."

After Rama gives treasures and honors, the chieftains depart homeward content.
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The Ramayan of Valmiki Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57270-57284 confidence: medium

“Having destroyed Rávaṇa ... together with his army and friends ... return to heaven”

The divine beings ask Vishṇu to destroy Rávaṇa and then return to heaven.
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The Ramayan of Valmiki Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57270-57284 confidence: medium

After destroying Ravana, Vishnu is to dismiss sorrow and return to heaven; the passage closes by calling the section the plan for Ravana's death.

After destroying Ravana, Vishnu is instructed to dismiss sorrow and return to heaven.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13617-13788 confidence: high

“I in the wilds my days will spend / Till twice seven years have reached an end, / Then with great joy will come again”

Rama says he will spend twice seven years in the wilds and then return, and Kausalya anticipates his return with joy after duty and vows are fulfilled.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13617-13788 confidence: high

Rama says that if Kausalya also flees to the wild, the aged king will die; wives must not forsake their lords; he and Kausalya must submit to his sire's decree, and he will live in the wilds for twice seven years before returning.

Rama states that he will spend twice seven years in the wilds and then return; Kausalya later anticipates his return with vows discharged and hermit appearance.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13924-14045 confidence: medium

Kauśalyá conceals grief, kisses and embraces Ráma, urges him to go firm in purpose, and blesses his safe return and future rule in Ayodhyá.

Kauśalyá blesses Ráma to return from exile, sit on the ancestral throne, and reign in Ayodhyá.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37608-37782 confidence: medium

Hanuman is pleased and thinks Sugriva may be restored to kingship because a mighty helper has come.

Hanuman hopes Rama's aid will restore Sugriva's kingship, while Rama seeks Sugriva's aid to find Sita.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37608-37782 confidence: medium

Lakshmaṇ replies that the brothers know Sugrīva’s gifts and have come to meet him; Hanumān is glad and hopes a league will bring redress and triumph to Sugrīva.

Hanumān hopes a league will restore Sugrīva, while Lakshmaṇ asks Sugrīva to aid Rāma; Sugrīva is himself deprived of kingdom and spouse.
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The Ramayan of Valmiki Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings.; lines 48075-48164 confidence: high

The Vánars reach Praśravaṇ’s hill, bow to Raghu’s sons, and, led by Angad, bow to their king.

Hanumán returns from the sea-crossing search, places Sítá’s gem in Ráma’s hand, and delivers her message.
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The Ramayan of Valmiki Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings.; lines 48075-48164 confidence: high

Before reporting, Hanumán places in Ráma’s hand the gem that had graced Sítá’s brow.

Hanumán returns from across the sea with Sítá’s gem and relays her message to Ráma.
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The Ramayan of Valmiki Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895); lines 48167-48308 confidence: medium

Ráma hears Hanumán’s tale, praises his deed of crossing the sea, passing Lanká’s guarded portals, seeking Sítá, and returning uninjured.

Hanumán has returned from crossing the sea, entering Lanká, locating Sítá, and reporting the city’s defenses to Ráma.
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The Ramayan of Valmiki Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895); lines 48167-48308 confidence: high

Rāma hears Hanumān’s tale and praises him for crossing the sea, passing the guarded portals where Rāvaṇ’s hosts stand, returning uninjured, and seeking Rāma’s lady.

Hanumān has returned after crossing the sea, entering the guarded city, seeking Sītā, and later provides a detailed report on Laṅkā.
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The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48311-48458 confidence: medium

Lakshmana predicts Rama will regain his queen, drain Ravana’s life-blood, and return to Ayodhya; he lists favorable omens in breezes, animal cries, sky, planets, stars, brooks, fruiting boughs, and scented winds.

Lakshmana predicts that Rama will regain his queen, kill Ravana, and return happily to Ayodhya.
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The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48311-48458 confidence: medium

Rama and Lakshman are borne above the Vanara throng; Lakshman, on Angad's shoulders, consoles Rama and predicts recovery of the queen, Ravana's death, and return to Ayodhya, citing fair omens.

Lakshman predicts that Rama will regain his queen, kill Ravana, and return happily and renowned to Ayodhya.
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The Ramayan of Valmiki Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV. / Canto V. The League.; lines 37812-37948 confidence: medium

Sugriva tells Rama that he wanders in fear and distress, is deprived of his spouse, and has long suffered wrong from his brother Bali.

Sugriva describes himself as wronged by his elder brother and later expects to regain his realm and wife through Rama's favor.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20171-20343 confidence: high

Bharat travels east from the royal town, crossing or passing Sudāmā, Hlādini, Śatadrū, Śilā, Akurvatī, Ágneya, Śalyakartan, Śilāvahā, hills, and Chaitraratha wood.

The canto heading names Bharat’s return, and the passage traces his eastward route through rivers, forests, hills, towns, and groves until he sees Ayodhyā after seven nights.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20171-20343 confidence: high

Bharat travels east through a detailed route of named rivers, streams, hills, woods, and towns, including a rest and watering of horses at the Yamunā.

The canto heading names Bharat’s return, and the passage gives a detailed eastward itinerary across rivers, forests, hills, and towns before he reaches Ayodhyā after seven nights.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20171-20343 confidence: high

After seven nights on the road, Bharat sees Ayodhyā, described as a city built and planned by ancient Manu, and begins speaking to his driver.

On returning to Ayodhyā, Bharat notices the absence of crowds, music, scent, birds, beasts, and urban activity, and fears that these signs indicate danger to those within.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20622-20786 confidence: high

Bharat asks whether the queen chased Kausalya’s son to the wild wood with bark around his waist and failed to sorrow for it.

Rama is in the wild wood wearing bark, and Bharat vows to go to the forest and bring him home again.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20622-20786 confidence: high

“For in the line from which we spring / The eldest is anointed king.”

Bharat rejects the throne obtained through Kaikeyi’s actions, cites the dynastic rule of eldest-son kingship, and vows to bring Rama back from exile.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20622-20786 confidence: medium

Bharat says he will go to the forest, bring Rama home again, and serve him faithfully.

Bharat says he will go to the forest and bring his brother Rama home again.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20788-20845 confidence: high

The speaker addresses the Queen, promises due honour and rites for brother and sire, vows to bring the long-armed chief back to Ayodhyá, and says he will go to the wood of hermit saints.

The speaker vows to bring the long-armed chief, lord and king, back to Ayodhyá, and states that Ráma should gain the earth as his right and due.
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The Ramayan of Valmiki Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49087-49274 confidence: high

Vibhishana warns Ravana not to keep Sita, compared to a deadly serpent, and urges him to restore her to Rama before woodland warriors surround the city and Rama's arrows strike.

Vibhishana repeatedly advises Ravana to restore Sita to Rama and thereby save the city, people, and friends from impending destruction.
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The Ramayan of Valmiki Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes.; lines 21310-21424 confidence: medium

Bharat circles the sacred gear and declares: “The eldest son is ever king”; he says Ráma shall rule and orders forces to be assembled so he can bring his elder brother back.

Bharat orders forces, vehicles, and guides to follow Ráma’s track, bring him back from the forest, and install him as king.
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The Ramayan of Valmiki Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes.; lines 21310-21424 confidence: high

Bharat says he will go to the woods, assemble forces and vehicles, bring Rāma back, carry sacred vessels to the wild wood, anoint Rāma with sanctifying balm, bring him forth like fire from a shrine, and remain in the wilds himself.

Bharat says he will follow Rāma’s track, bring his elder brother back, and prepare the route for the journey.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38276-38433 confidence: medium

Sugriva says Bali oppressed him, dispossessed him of kingship, took his consort, chained friends, and seeks his death.

Sugriva describes being deprived of kingship, and Rama speaks of restoring the state Sugriva had before.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38276-38433 confidence: high

Believing Bali slain, Sugriva closes the cave with a huge rock, gives offerings to Bali's shade, and returns to Kishkindha, where the lords eventually place him on Bali's throne.

Sugriva believes Bali dead, performs rites, and is enthroned; Bali later returns alive after killing the demon.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38276-38433 confidence: high

Sugriva watches for a year, sees blood and froth roll from the cavern, hears demon roars but no shout from Bali, closes the cave with a huge rock, makes offerings to Bali's shade, and returns.

Sugriva believes Bali dead, seals the cave, performs offerings to Bali's shade, and later sees Bali return after killing the demon.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38436-38573 confidence: medium

Bali leaves Sugriva a single robe, sends him into banishment, takes his wife from his side, and Sugriva roams in fear or dwells on Rishyamuka hill while sorrowing for his consort.

Sugriva is cast out and deprived of kingdom and wife; Rama promises to defeat Bali and restore both wife and kingdom.
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The Ramayan of Valmiki Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9432-9605 confidence: medium

Rama cheerfully gives the bow to Varun, honors the saints, and tells Dasaratha that the host should continue to Ayodhya.

After the confrontation, Rama returns the bow, the host resumes its march, and Dasaratha enters Ayodhya amid public celebration and Brahmanical welcome.
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The Ramayan of Valmiki Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9432-9605 confidence: high

Daśaratha kisses and embraces Rāma, rejoices that Bhrigu’s son is gone, and returns to Ayodhyā, where pennons, music, water, flowers, garlands, crowds, people, and Brāhmans mark the festive day.

Daśaratha returns with Rāma and the royal host to Ayodhyā, where roads, music, flowers, garlands, crowds, people, and Brāhmans mark the reception of the monarch and sons.
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The Ramayan of Valmiki Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure.; lines 21596-21735 confidence: high

Bharat joins his hands, says he will greet Ráma in the pathless shade, declares Ráma his king, and states that if he cannot bring him back he will dwell in the wood with Ráma and Lakshmaṇ; he also says pioneers have been sent to clear the road.

Bharat declares his intention to depart for the forest, persuade Ráma to return, and lead him home for the world's advantage.
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The Ramayan of Valmiki Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure.; lines 21596-21735 confidence: high

The audience weeps with thoughts on Ráma; Bharat says he will bring Ráma back or share the forest banishment with Lakshmaṇ, and has sent road-makers ahead of the army.

Bharat sends road-makers ahead, orders an army and chariot, and sets out to go to the wood to bring Ráma home.
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The Ramayan of Valmiki Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun.; lines 21738-21906 confidence: high

Bharat rises early, drives in a noble chariot toward Ráma, and is accompanied by priests, lords, elephants, cars, fighting men, archers, and the royal women Kaikeyí, Sumitrá, and Kauśalyá; the procession speaks joyfully of seeing Ráma.

Bharat’s procession is repeatedly framed as traveling toward Ráma in banishment and seeking to bring him home again.
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The Ramayan of Valmiki Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun.; lines 21738-21906 confidence: high

Bharat rises at early morning in a noble chariot, eager to see Ráma; priests, lords, elephants, chariots, armed men, archers, and the queens Kaikeyí, Sumitrá, and Kauśalyá accompany him.

Bharat sets out with a vast retinue toward Ráma in banishment, and the stated aim is to bring his dear brother home again.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 21930-22110 confidence: high

“He is my eldest brother, he / Is like a father dear to me. / I go to lead my brother thence / Who makes the wood his residence.”

Bharat declares that he has come to lead Rama home from the forest, and Guha praises his wish to lead the exile home again.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 21930-22110 confidence: high

Bharat says, “Suspect me not,” calls Rama his eldest brother and father-like, and says he goes “to lead my brother thence” from the wood.

Bharat says he has come to lead Rama from the wood, and Guha praises him as one who would lead the exile home again.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22416-22555 confidence: high

Bharat tearfully denies approving his mother’s words or intending harm; he says he seeks Ráma’s grace, will fall at his brother’s feet, and wishes to lead him to the royal seat.

Bharat says he has come to seek Ráma’s grace, fall at his feet, and lead him to the royal seat.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22416-22555 confidence: high

Bharadvāja recalls Rāma, whom Kauśalyā bore, being sent into fourteen years of forest exile with wife and brother by his father’s order, then asks whether Bharat intends to harm him or enjoy his elder’s realm.

Bharat denies seeking Rāma’s realm, says he came to fall at Rāma’s feet and lead him to the royal seat, and receives direction to Rāma’s dwelling.
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The Ramayan of Valmiki Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed.; lines 23639-23817 confidence: high

Bharat says he will not rest until he sees Ráma, Lakshmaṇ, and Sítá, places Ráma’s feet on his head, and sees Ráma regain hereditary rule with consecrating drops poured on him.

Bharat seeks Ráma in the forest, longs for reunion, and wants Ráma restored to hereditary reign by consecration.
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The Ramayan of Valmiki Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed.; lines 23639-23817 confidence: medium

Ráma says Bharat likely returned to Ayodhyá, heard of the forest exile, and comes in grief and love, without evil thought, perhaps to lay the royal sway before Ráma’s feet.

Ráma, Lakshmaṇ, and Sítá are described as forced to live in the wilderness with hermit signs, while Bharat seeks Ráma’s return to hereditary kingship.
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The Ramayan of Valmiki Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting.; lines 23820-23971 confidence: medium

Bharat shows the spot to Shatrughna, bids Saint Vaśishṭha bring the king’s widowed consorts, and proceeds, followed closely by Sumantra.

Bharat and Shatrughna approach Rama’s retreat, find him, bow or collapse in grief, and are embraced by him.
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The Ramayan of Valmiki Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 13147-13320 confidence: high

With joined hands and reverent head, Rāma asks Kauśalyā to consent and bless him before banishment; he promises to return to Ayodhyā after the years are over.

Rāma promises that after the appointed years are over he will see Ayodhyā again and return from the greenwood shade.
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The Ramayan of Valmiki Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 13147-13320 confidence: medium

With joined hands and reverent head, Ráma asks Kauśalyá to consent to his banishment, bless him, restrain grief, and trust that after the promised years he will return to Ayodhyá from the greenwood shade.

Ráma says that after the promised years are over he will see Ayodhyá again and return home, comparing this hope to King Yayáti.
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The Ramayan of Valmiki Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned.; lines 23974-24121 confidence: high

Bharata asks Rama to accept the royal sway as anointed king, says the land is forlorn without him, and invokes the venerable advisers’ supplication.

Bharata repeatedly urges Rama to return to Ayodhya and accept the kingdom as his by right, citing the custom that a younger son should not rule while the elder lives.
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The Ramayan of Valmiki Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned.; lines 23974-24121 confidence: high

Bharata begs Rama to accept royal sway and the kingdom by right; he invokes lords, widowed queens, advisers, and an image of the autumn full moon returning over night.

Bharata and the royal company plead for Rama to return to Ayodhya and restore the kingdom, comparing the land's restoration to autumn full moon over night.
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The Ramayan of Valmiki Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation.; lines 24240-24301 confidence: high

Ráma retraces his path up the pleasant mountain side, reaches his cottage door, and strains his brothers to his breast.

Ráma comes back to his cottage, embraces his brothers, and is recognized by the army as meeting his brother again after absence.
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The Ramayan of Valmiki Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation.; lines 24240-24301 confidence: high

Ráma retraces his path up the mountain’s pleasant side to his cottage door and embraces his brothers.

Ráma returns to the cottage and embraces his brothers; soldiers say he meets his brother again, and followers hurry as if seeing a long-unseen exile.
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The Ramayan of Valmiki Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 46843-47020 confidence: medium

Hanuman says Rama has not yet learned Sita’s location, but will come with vanara hosts, bridge the way to the island, ruin the town, and is now grieving, fasting, waking, and weeping for Sita.

Hanuman promises Rama will bridge the sea and assault the island, and he himself offers to carry Sita back across the sea to Rama.
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The Ramayan of Valmiki Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy. / Canto XLI. The Ruin Of The Grove.; lines 47077-47124 confidence: low

He expects Rávaṇ to lead legions with cars, steeds, and elephants, seeks to meet and defeat the Rákshas host, and then return to his lord the king.

The Vánar says he will defeat the Rákshas host and then turn again to his lord the king.
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The Ramayan of Valmiki Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 42087-42234 confidence: high

Tara asks Lakshman to slake his fury, says Sugriva would give up family and wealth for Rama, and says Rama will be reunited with Sita like the Moon with Rohini.

Rama mourns Sita, Ravana is the foe or robber king, and Sugriva pledges that Sita will be restored after Ravana is slain.
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The Ramayan of Valmiki Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 42087-42234 confidence: medium

Tárá says Sugríva will slay the fiend and reunite Ráma with Sítá; Lanká is guarded by countless demons, and Báli said before dying that the host must be defeated before the robber king can be struck.

Sítá is to be restored to Ráma after Rávaṇ, called foeman and robber king, is defeated.
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The Ramayan of Valmiki Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6574-6650 confidence: medium

Gautam curses his wife to severe solitary penance in a grove and declares that Ráma’s future coming and proper guest-honour will cleanse her, restore her to him, and give her proper shape again.

The curse promises return to Gautam’s side and proper shape, and the release scene has Gautam take Ahalyá back purified.
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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: high

Sugríva tells Susheṇ to take the restored brothers to Kishkindhá while he remains to slay the tyrant and his kinsmen and bring back the Maithil lady, like Glory restored by Śakra.

Sugríva vows to rescue and bring back the Maithil lady from the giant king, and Garuḍ says Sítá will be freed from Rávaṇ's power.
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The Ramayan of Valmiki Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return.; lines 43268-43440 confidence: high

After a weary month, search parties return to Praśravaṇ hill: Vinata from the east, Śatabali from the north, and Susheṇ from the west, all coming to Sugríva where he sits with Ráma.

Several regional search parties return after a month, despairing or dispirited, to Sugríva and Ráma on the hill.
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The Ramayan of Valmiki Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return.; lines 43268-43440 confidence: high

Sugríva sends legions in quest of Sítá; they search towns, lakes, rivers, valleys, plains, and groves, then return after a weary month to Praśravaṇ’s hill in despair.

Sugríva sends legions out; after a month, parties from several directions return dispirited and report failure.
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The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34769-34911 confidence: medium

“Wilt meet the Maithil dame again, / As Vishṇu, Bali’s might subdued, / His empire of the earth renewed.”

Lakshmaṇ predicts that, after toil and pain, Ráma will meet Sítá again, comparing the future recovery to Vishṇu’s restoration of dominion.
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The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35564-35737 confidence: medium

Jatayus says Ravana, king of giants, stole Sita, used magic with wind, cloud, and shade, cut Jatayus's wings, flew south with Sita, and will soon be slain by Rama, who will regain Sita.

Jatayus says the stolen goods will be regained, that Ravana will soon meet his fate, and that Rama will slay him and be reunited with Sita.
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The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35564-35737 confidence: medium

Jaṭáyus says Rávaṇ, king of the giant race, stole Sítá, used magic with wind, cloud, and gloom, cut his wings, carried Sítá south, and chose Vinda’s hour; he predicts recovery of what was stolen, Rávaṇ’s death, and Ráma’s reunion with Sítá.

Jaṭáyus says property taken in Vinda’s hour is regained and predicts that Ráma will defeat Rávaṇ and again have delight with Sítá.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43568-43738 confidence: medium

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

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

Hanumán says the ascetic woman fed and preserved the Vánars when they were near death; she replies that her holy life needs no service from them.

The ascetic woman preserves the Vánars with food and frees them from the cave to daylight through penance, fasting, and holy rite.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43568-43738 confidence: medium

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

The ascetic woman says return to the light of day is nearly impossible for the living, then leads the Vánars out of the mazy cavern after they cover their eyes.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43741-43899 confidence: medium

Hanumán warns Angad that Vánars are fickle and will not abandon Sugríva; if Angad stays in the cave, Lakshmaṇ’s shafts will rend the walls, cleave the mountain, and pierce him.

Hanumán repeatedly urges Angad to leave the cave and return to Sugríva’s court rather than remain in isolation.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43741-43899 confidence: high

Hanuman says Sugriva will share the kingdom with the royal heir, will not injure Angad, loves his mother, and concludes: “Her only child, return, return.”

Hanuman urges Angad to return to Sugriva’s court and invokes his mother’s love, but Angad refuses and prefers death where he is.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44055-44194 confidence: high

The Vánars must go a hundred leagues south beyond the sea, find the Videhan lady, and return home.

Sampáti instructs the Vánars to go south, cross a hundred leagues of sea, find Sítá, and return home.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44197-44375 confidence: medium

Sampati says he learned the lady’s fate after being burned by the sun, falling on Vindhya, lying in a seven-night swoon, and seeing the sea, rocks, watercourses, trees, creeper-covered cave, birds, and foaming waters.

Sampati survives a deathlike swoon and loss of wings, and Nisakar foretells that his wings will sprout again after he helps Rama’s envoys.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44197-44375 confidence: medium

Niśakar tells Sampáti his wings, strength, and sight will return; by penance he sees future things: Ráma of Ikshváku’s line will be exiled with Lakshmaṇ, Rávaṇ will steal Ráma’s wife, she will refuse wooing and food, and Indra will minister heavenly food to her.

Niśakar foretells that Sampáti’s withered wings, power, and sight will return, but only after he declares the lady’s fate to the Vánar envoys.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44378-44417 confidence: medium

“Forth from his side young pinions grew”; the speaker says the pinions consumed by the Lord of Day are restored through the anchorite’s grace and that his strength returns.

The speaker states that the pinions previously consumed by the Lord of Day are now restored, and that his strength returns.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44378-44417 confidence: high

Before the Vánars, young pinions grow from the speaker’s side; he rejoices that wings consumed by the Lord of Day have been restored through the anchorite, and that youth and strength return.

Young pinions grow from the speaker’s side, and he declares that the wings consumed by the Lord of Day are restored and that his former strength returns.
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The Ramayan of Valmiki Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment. / Canto LVI. Mount Arishta.; lines 47912-48013 confidence: high

The Vanar host hears his triumphant shout; Jambavan tells them to rejoice because the Wind-God’s son returns with full success.

The passage is titled as Hanuman’s return; the Vanar host recognizes his triumphant shout, Jambavan announces his full success, and Hanuman reports that he has seen and spoken with the queen.
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The Ramayan of Valmiki Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment. / Canto LVI. Mount Arishta.; lines 47912-48013 confidence: high

Hanuman flies forward like a winged mountain through the airy sea and ether, drawing clouds after him while nearing the coast where the Vanar host waits.

Hanuman returns to the waiting Vanar host; Jambavan declares that success has been won, and Hanuman reports seeing the Maithil queen.
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The Ramayan of Valmiki Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey.; lines 48016-48072 confidence: medium

The omitted-canto note says Dadhimukh escapes and reports to Sugríva; Sugríva infers Hanumán and his band have succeeded, and sends them onward quickly.

The summary states that Sugríva interprets the honey-grove revelry and mischief as the natural expression of joy after Hanumán and his band succeed in their search.
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The Ramayan of Valmiki Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey.; lines 48016-48072 confidence: medium

The prose note says Dadhimukh escapes to Sugríva, reports the misconduct, and Sugríva infers successful search by Hanumán's band, treats the revelry as natural joy, and orders the monkeys sent onward quickly.

The prose note says Sugríva interprets the Vánars' exuberant misconduct as the natural expression of joy after Hanumán's band has succeeded in its search and orders them onward.
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The Ramayan of Valmiki Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea.; lines 44420-44484 confidence: medium

Angad asks who will leap a hundred leagues across the deep, fulfill Sugríva’s promise, free the band from fear, and let them see Ráma, Lakshmaṇ, their king, families, and homes again.

Angad says success would release them from fear and allow them to see Ráma, Lakshmaṇ, their king, and their homes again.
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The Ramayan of Valmiki Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea.; lines 44420-44484 confidence: low

Angad asks which chief will leap a hundred leagues across the deep, make Sugríva’s promise true, free the band from fear, and allow them to see Ráma, Lakshmaṇ, the king, and their homes again.

Angad frames success as release from fear and restoration to Ráma, Lakshmaṇ, the king, family, and homes.
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The Ramayan of Valmiki Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head.; lines 51137-51279 confidence: medium

Saramā goes to Rāvaṇ’s council, hears him, and returns to Sītā in the Aśoka grove. She reports that Rāvaṇ’s mother and elder nobles urged Sītā’s honorable restoration, cited Janasthān and Hanumān’s crossing, but Rāvaṇ refused and would release Sītā only in death; Rāma will slay the giants and lead Sītā home freed.

Saramā says Rāma will lead his black-eyed queen home from bondage freed.
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The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 34031-34186 confidence: medium

Sita replies to Ravana by naming Rama as her husband, son of Dasaratha, and ally of Lakshmana; she predicts Rama's arrows and fury will kill Ravana and free her.

Sita repeatedly predicts that Rama will come, free her, and destroy Ravana and Lanka.
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The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 34370-34493 confidence: medium

Ráma and Lakshmaṇ hasten to Janasthán; worn by toil, thirst, hunger, doubt, and anguish, Ráma searches the leafy home and familiar places, finds Sítá absent, and sinks down in grief.

Ráma hastens back to the well-known leafy home, searches the places associated with Sítá, finds her absent, and collapses in grief.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16275-16414 confidence: high

Daśaratha remains disquieted, cries out for Ráma, and says those in Ayodhyá will be blessed who see his son return when the time is over.

Daśaratha and Kauśalyá both speak of a future time when Ráma and his companions will be seen again in Ayodhyá and welcomed by the city.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16275-16414 confidence: high

Daśaratha asks to be taken to Rāma’s mother, is led by warders to Kauśalyā’s bower, lies there in grief, cries for Rāma, and says those who see Rāma return will be blessed.

Daśaratha and Kauśalyā both look toward Rāma’s return after the appointed time, and Kauśalyā imagines Ayodhyā’s festive welcome of Rāma, Sītā, and Lakṣmaṇa.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16417-16587 confidence: high

Sumitrá predicts Ráma’s return, his bowing at Kauśalyá’s feet, and his royal consecration with king-making drops.

Sumitrá predicts Ráma’s return from the woods and consecration with king-making drops, after which Kauśalyá will see him made king.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16417-16587 confidence: high

Sumitrá predicts Ráma will redeem his rightful reign, receive king-making drops from Bráhmans, return, bow at Kauśalyá’s feet, and be seen as king.

Sumitrá predicts that Ráma will return from the forest, receive king-making drops, be seen as king, and regain his rightful reign.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16589-16666 confidence: medium

The Bráhmans say their hearts turn from sacred text and Vedic lore toward Ráma, declare that following him is following right, and beg him with tears to retrace his way.

The Bráhmans bow, weep, pray, and explicitly ask Ráma to retrace his way, linking his return to the completion of rites.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17023-17199 confidence: medium

Rama looks back toward Ayodhya, raises suppliant hands, bids farewell to the city and its temple gods, and says he will return after freeing his father's debt.

Rama says he will free his father's debt and see Ayodhya, his mother, and his father again after his wild retreat.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17201-17374 confidence: medium

Lakshmaṇ predicts Daśaratha will soon die because Rāma has fled, describes the grief of the queens, Kauśalyā, his mother, Śatrughna, and Ayodhyā, speaks of funeral rites, and hopes for return after the forest exile.

Lakshmaṇ expresses hope that, after the years of forest exile have passed, they may return to dwell in Ayodhyā with the promise-keeping king.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18870-18969 confidence: high

Kauśalyā says that after fourteen years she doubts Bharat will yield wealth and government; she argues that Ráma will reject such kingship as leftovers, using funeral-feast, Brahman, animal, and sacrificial analogies.

Kauśalyā explicitly refers to Ráma returning home after fourteen years.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57582-57606 confidence: medium

The Rámáyan is said to end with Ráma’s triumphant return with his rescued queen to Ayodhyá, followed by consecration and coronation in the ancestral capital.

The passage summarizes the epic ending as Ráma’s triumphant return with his rescued queen.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57582-57606 confidence: high

The Ramayan ends with “the triumphant return of Ráma and his rescued queen to Ayodhyá” and with his “consecration and coronation” in the capital of his forefathers.

The passage explicitly centers the ending of the epic on Rama's triumphant return to Ayodhya with his rescued queen.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57839-57896 confidence: medium

The passage says both great Hindu epics end in sorrow: the Mahabharata brothers abandon the throne and die on pilgrimage, and Rama regains Sita only to lose her.

The passage says Rama regains his wife after his toils only to lose her, and compares this with other sorrowful epic endings.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57839-57896 confidence: high

Time tells Rama that Brahma says Rama/Vishnu formed Brahma from a navel lotus after destroying the worlds and sleeping on the ocean, became Preserver, was born as Aditi's son, came to destroy Ravana, and may now remain or ascend to heaven.

Time tells Rama that his earthly term is ending and that he may ascend to heaven; Rama says he will return to the place whence he came.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57898-57933 confidence: medium

Rama enters the Sarayu waters, and Brahma's voice from the sky addresses him as Vishnu, telling him to enter his own body as Vishnu or the eternal ether and naming Maya as his primeval spouse.

Brahma addresses Rama as Vishnu and tells him to enter his own body as Vishnu or the eternal ether; Rama enters the glory of Vishnu with his body and followers.
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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.

After defeating his foe, Ráma returns by chariot, meets his brothers, goes to Ayodhyá, and reigns over his father’s kingdom.
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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.

After his foe is removed and his task achieved, Ráma returns by magic chariot, meets his brothers, and goes to Ayodhyá.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64430-64570 confidence: low

Ashvatara is identified as a Naga or serpent chief under the earth and also as a Gandharva; the note discusses uncertain readings of Ashvatari, including a solar interpretation that brings back the moon from ocean and infernal regions.

A disputed note says the sun brings back the moon from ocean and infernal regions, and this is compared to bringing back Sita.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65395-65547 confidence: medium

The note says Antenor similarly urges the restoration of Helen, quoting Pope's Iliad on restoring Sparta's treasures and Helen to her ancient lord.

The footnote quotes Antenor urging that Helen be restored and links acceptance or rejection of this advice with success or dread consequences.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65850-65967 confidence: medium

A North-west recension addition has Sita ask that Tara and Vanar chiefs' wives accompany her to Ayodhya; the car descends and the Vanar matrons join the party.

The notes mention Sita's journey to Ayodhya with companions, the chariot carrying Rama, and Rama's triumphant return to his paternal kingdom.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65850-65967 confidence: medium

Cowell says the Uttarakanda includes Ravana's early history, wars with the gods, conquest of Lanka, Rama's later history after his return, the deaths of Rama and his brothers, and kingdoms founded by descendants.

Cowell's summary says Rama returns triumphantly to his paternal kingdom, after which the poem closes with deaths and kingdom foundations by descendants.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 61975-62090 confidence: high

Vishnu is described as the second God of the Trimurti, pervader of all things, preserving power of nature, Saviour, nine times incarnate for the world’s good, and future descender to earth.

Vishnu is described as preserving power, a Saviour, nine times incarnate for the good of the world, and destined to descend once more.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58887-59007 confidence: low

The note on Bharat’s Return describes two routes from Ayodhyá to Rájagriha/Girivraja, says the envoys’ route appears shorter, states Bharat returned by a different road, and lists/identifies rivers and regions crossed.

The section titled Bharat’s Return says the envoys’ route was shorter and that Bharat returned by a different road, then traces the route through rivers and regions.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59299-59388 confidence: high

Urvasi’s union with Pururavas depends on her not seeing him unclothed; Gandharvas steal lambs, send lightning, and cause her to see him naked, after which she vanishes.

Urvasi vanishes after the taboo breach, returns briefly at the Lotos-lake, and later permits only a limited meeting on the last night of the year.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59936-60014 confidence: high

The Bharat-Miláp is described as the annual closing scene of Ráma’s victory and triumphant return, with processions, spectators, flowers, music, shouting, and joy.

The note describes the Bharat-Miláp as the closing scene of Ráma’s victory and triumphant return, especially the day when the brothers meet.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59936-60014 confidence: high

The Bharat-Milāp is described as the annual closing scene of the dramatic representation of Rāma’s victory and triumphant return; the Rām-Lalā is performed in the open air over fifteen days.

The Bharat-Milāp is described as the closing scene of Rāma’s great victory and triumphant return, centered on the meeting with Bharat.
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The Ramayan of Valmiki INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 confidence: high

Merit from holy or austere life grants a temporary seat in bliss; when merit is exhausted, return to earth is unavoidable.

The passage states that accumulated merit grants only temporary bliss and that return to earth is unavoidable once merit is exhausted.
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The Ramayan of Valmiki INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 confidence: high

Yayāti was invited to heaven by Indra, conveyed by Mātali, Indra’s charioteer, and afterwards returned to earth.

Yayāti is said to be invited to heaven, conveyed by Indra’s charioteer, and afterwards returned to earth.
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The Ramayan of Valmiki INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 confidence: high

Merit from holy or austere life secures temporary bliss; when it is exhausted, return to earth is unavoidable.

The note states that merit earns only a temporary seat in bliss and that return to earth becomes unavoidable when the merit is exhausted.
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The Ramayan of Valmiki INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 confidence: high

Creatures killed by Rāma are said to gain immediate beatitude; Yayāti is invited to heaven by Indra, conveyed by Mātali, returns to earth, and governs virtuously.

Yayāti is invited to heaven by Indra, conveyed by Mātali, and later returns to earth to rule virtuously.
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The Ramayan of Valmiki INVOCATION.(1) / BOOK I.(6) / OM.(8) / Canto III. The Argument.; lines 1239-1399 confidence: high

Ráma speaks with Ocean, Nala builds a bridge, the forces cross and sit near Lanká, Vibhíshaṇ makes treaty, plans are laid against Rávaṇ, major foes die, Rávaṇ is slain, and Sítá is brought back.

After Rávaṇ’s defeat, Ráma and Sítá ride in the flying chariot, Bharat meets the flying car, and Ráma is ordained king.
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The Ramayan of Valmiki INVOCATION.(1) / BOOK I.(6) / OM.(8) / Canto III. The Argument.; lines 1239-1399 confidence: high

Pushpak, the flying chariot, appears; Brahmā and the Gods clear Sītā’s honour; the party returns in the flying car, Bharat meets it, Rāma is ordained king, his armies are discharged, he later casts away his queen, and future events are included.

After Sītā is recovered and vindicated, the flying chariot Pushpak appears, the party rides in the flying car, Bharat meets it, and Rāma is ordained king.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58315-58446 confidence: medium

Sita's children sing the Ramayan throughout the land and before Rama; the people see Rama's image in their faces, Valmiki declares them Rama's children and asks for Sita's recall, and Rama asks that public doubt be removed so Sita and her sons may be restored.

Valmiki asks Rama to recall Sita, and Rama asks that public doubt be removed so Sita and her sons may be restored.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 278-475 confidence: medium

Late Book II contents list Jáváli’s Speech, Praises of Truth, Sons of Ikshváku, Counsel to Bharat, The Sandals, Bharat’s Return, Bharat’s Departure, Nandigrám, Hermit’s Speech, Anasúyá, Anasúyá’s Gifts, and The Forest.

The contents repeatedly marks departures and returns, including Bharat’s return and departure, Lakshman’s departure, Ráma’s return, return to Kishkindhá, Sugríva’s departure, the departure, and the return.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 476-658 confidence: medium

Titles include 'Hanumán Captured', 'Rávan', 'Prahasta’s Questions', 'Hanumán’s Reply', 'Vibhishan’s Speech', 'The Punishment', and 'The Burning Of Lanká'.

The contents sequence explicitly pairs 'Hanuman Captured' with later 'Hanuman's Return' and 'The Tidings'.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 476-658 confidence: medium

Titles include 'The Medicinal Herbs', 'The Night Attack', 'Rávan’s Lament', 'Rávan’s Sally', 'Rávan In The Field', 'Lakshman’s Fall', 'Lakshman Healed', 'Indra’s Car', 'Glory To The Sun', 'The Battle', 'Rávan’s Death', and related laments.

Postwar titles include 'Indra's Car', 'The Magic Car', 'The Departure', and 'The Return'.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 476-658 confidence: high

Titles list Vibhishan’s Lament, The Rákshas Dames, Mandodarí’s Lament, Vibhishan Consecrated, Sítá’s Joy, The Meeting, Sítá’s Disgrace, Sítá’s Reply, Glory To Vishnu, Sítá Restored, Dasaratha, Indra’s Boon, The Magic Car, The Departure, The Return, Bharat Consoled, Ráma’s Message, Hanumán’s Story, The Meeting With Bharat, and The Consecration.

The contents list The Departure followed by The Return.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 93-277 confidence: high

Book I opening titles include Invocation, Nárad, Brahmá’s Visit, Rishyasring, sacrifice decreed/begun/finished, Rávan Doomed, The Nectar, The Vánars, and The Birth Of The Princes.

Contents titles include Rishyasring's return, the citizens' return, Sumantra's return, and Bharat's return.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64029-64181 confidence: medium

Rama regards a crow’s earlier flight high overhead as an omen of his separation from Sita and its later perching near him as a happy augury of her restoration.

Rama reads the crow’s flight as an omen of separation from Sita and its perching as an augury that she will be restored to him.
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The Rámáyan of Válmíki, translated into English verse Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24302-24456 confidence: high

Bharat says the government was given to him but he yields it to Ráma; he argues that only Ráma can bear the burden, uses bridge, animal, and fruitless-tree similes, and asks that Ráma return as the people’s sun-bright lord.

Bharat yields the government to Ráma and asks him to return so the people may rejoice in their restored lord.
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The Rámáyan of Válmíki, translated into English verse Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24458-24566 confidence: medium

Ráma tells Bharat to restrain grief, return to the city, obey their sire’s decree, while Ráma fulfills their father’s righteous will in the lonely wood.

Ráma explicitly tells Bharat to go dwell in the city again and to return while obeying their father’s decree.
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The Rámáyan of Válmíki, translated into English verse Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24569-24708 confidence: medium

Bharat argues for royal consecration, rule over the four castes, the householder order, Ráma’s rightful kingship, ritual consecration by Vaśishṭha and priests, and return to Ayodhyá like Indra with the Gods of Storm.

Bharat urges the anointed Ráma to seek Ayodhyá and reign, while the people later lament that he will not go back with them.
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The Rámáyan of Válmíki, translated into English verse Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat.; lines 25179-25306 confidence: medium

Ráma says his father’s promise must not be annulled, refuses to lay his exile on Bharat, affirms Kaikeyí’s boon, praises Bharat, anticipates ruling with him after returning from the woods, and asks Bharat to clear the monarch’s name from falsehood.

Ráma says that when he turns again from the woods he will reign with Bharat’s aid.
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The Rámáyan of Válmíki, translated into English verse Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25309-25472 confidence: medium

Bharat reverently circles Ráma; the bright gold sandals are placed above his brows and bound on the royal elephant’s head; Ráma bids farewell as the queens weep and then withdraws.

Bharat departs bearing the sandals on his head, with Śatrughna, counsellors, army, and ritual circling of Chitrakúṭa before returning toward home.
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The Rámáyan of Válmíki, translated into English verse Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25474-25635 confidence: high

After lodging the widowed queens, Bharat tells his holy guides he will go to Nandigrám to bear grief and wait until Ráma is restored and rules as rightful lord.

Bharat chooses to wait at Nandigrám until Ráma returns to rule, and Vaśishṭha and the other lords praise his brotherly fidelity and virtue.
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The Rámáyan of Válmíki, translated into English verse Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25474-25635 confidence: high

Bharat sees Ayodhyá as "dark and sad," with glory gone, and says she seems to mourn in silent grief.

Ayodhyá is shown as dark, silent, and without public festivity because all grieve for banished Ráma, and Bharat asks when his brother will return to gladden the people.
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The Rámáyan of Válmíki, translated into English verse Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25637-25817 confidence: high

“To me in trust my brother’s hand / Consigned the lordship of the land, / When he these gold-wrought sandals gave”

Bharat describes the sandals as a sacred trust consigned by Ráma, guarded until Ráma returns, and to be restored to Ráma’s feet when his wanderings end.
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The Rámáyan of Válmíki, translated into English verse Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu.; lines 56093-56229 confidence: high

Brahmá says Ráma will appear in serpent form when the earth sinks in fire and storm, that Sítá is Lakshmí his celestial spouse, that he took his present form to free the worlds from Rávaṇ, and that the tyrant is slain.

The passage states that the giant carried Sítá away by force, that Rávaṇ the tyrant is slain, and that Sítá is returned to Ráma and embraced.
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The Rámáyan of Válmíki, translated into English verse Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated.; lines 55737-55878 confidence: medium

Sítá says her only wish is to see Ráma; Hanúmán promises she will see Ráma, Lakshmaṇ, and the friends who fought for her, comparing her greeting to Śachí with her heavenly lord, then returns to Ráma.

Sítá says her only wish is to see Ráma, and Hanúmán promises she will see him, Lakshmaṇ, and the friends who fought for her before the sun ceases to shine.
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The Rámáyan of Válmíki, translated into English verse Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting.; lines 55881-56063 confidence: medium

A noble Vánar tells Ráma to meet the queen for whose sake the task began; she lies in tears until she can see him.

Ráma’s allies announce that the task has borne fruit, Sítá is brought before him, and the long-awaited meeting occurs after the battle.
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The Rámáyan of Válmíki, translated into English verse Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26573-26702 confidence: high

With Ráma’s foot on him, the giant recognizes Ráma, names the Maithil dame and Lakshmaṇ, says he was Tumburu, and recounts Kuvera’s curse, Rambhá as the cause, and the promise of restoration to heaven through Ráma.

Virádha says Kuvera cursed him into monstrous form and promised that Ráma’s victory would restore his proper shape and room in heaven.
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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

Maheśvar directs Ráma to comfort Bharat, Kausalyá, Kaikeyí, Sumitrá, and friends; receive the ancestral kingdom; have sons by Sítá continue Ikshváku’s line; perform the steed offering; give gifts; ascend to the gods; and salute Daśaratha from heaven.

Maheśvar, Daśaratha, and the gods all urge Ráma to return, receive or begin his reign, and be consecrated king.
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The Rámáyan of Válmíki, translated into English verse Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure.; lines 56451-56517 confidence: high

The allies answer that they want to go with Rāma to Ayodhyá, view the king-making balm on his brows, pay homage to Kauśalyá, and then go homeward.

The allies wish to go to Ayodhyá and then homeward, and Rāma says he seeks again his native land.
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The Rámáyan of Válmíki, translated into English verse Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car.; lines 56394-56448 confidence: high

Ráma says others may desire the offered items, but he does not; Bharat is far away keeping a rigorous vow, and Ráma longs to stand by him and see his fatherland; Ayodhyá is far and the road hard.

Ráma refuses pleasure and rest because Bharat waits under a vow, longs for his fatherland and Ayodhyá, and asks to be sent home without delay; Pushpak is offered for that return.
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The Rámáyan of Válmíki, translated into English verse Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return.; lines 56520-56606 confidence: high

Rama travels through the skies and asks Sita to view Lanka on Mount Trikuta, the battlefield where Vanars and giants fought, Ravan fell, and Mandodari and other women lamented.

The passage is titled as a return, shows Rama and Sita traveling through the sky, and ends with Rama identifying Ayodhya as their long-lost home.
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The Rámáyan of Válmíki, translated into English verse Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return.; lines 56520-56606 confidence: medium

“Ayodhyá, city of my sires... Our home, our long-lost home to greet.”

Ayodhya is called the city of Rama’s sires and the long-lost home to be greeted with reverence.
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The Rámáyan of Válmíki, translated into English verse Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56609-56787 confidence: high

Bharadvāja recalls Ráma’s exile, duty, and triumph with friends, says he knows Ráma’s deeds, and offers a boon and hospitable gift before dawn departure.

Ráma is described as triumphant and as returning home to Ayodhyá with Sítá, Lakshmaṇ, and friends after victory over foes.
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The Rámáyan of Válmíki, translated into English verse Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56790-56823 confidence: medium

“In doubt and fear long years have passed / And glorious tidings come at last”; the speaker asks that Ráma’s “woes and triumph” and “loss and gain” be told.

The passage frames joyful tidings after long fear and ends with Ráma finding his queen to part no more.
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The Rámáyan of Válmíki, translated into English verse Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat.; lines 56826-56993 confidence: high

Bharat tells Śatrughna to decorate shrines, burn incense, play music, summon royal and priestly groups, and bring home the king in triumph.

The passage centers on a prepared public reception for Rāma as king, the crowd’s recognition of him, and Bharat’s return of the symbols of delegated rule.
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The Rámáyan of Válmíki, translated into English verse Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat.; lines 56826-56993 confidence: medium

The crowd cries that it is Rāma, dismounts, and gazes at him; Bharat raises reverential hands, bows at Rāma’s feet, and Rāma raises and embraces him.

Bharat bows at Rāma’s feet and Rāma raises and embraces him; Śatrughna also shows reverential love to his brothers.
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The Rámáyan of Válmíki, translated into English verse Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat.; lines 56826-56993 confidence: medium

The Wind-God’s son points to laden trees, untimely fruit and shade made for Rāma, the Gomatī stream, Vānara voices, and the radiant car made by Brahmā, formerly Rāvan’s, carrying Raghu’s sons, the rescued queen, Vibhishaṇ, Sugrīva, and his retinue.

The Wind-God’s son cites trees with untimely fruit and unusual shade made for Rāma’s sake as signs of the approaching return.
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The Rámáyan of Válmíki, translated into English verse Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat.; lines 56826-56993 confidence: medium

The Wind-God’s son points to laden trees, untimely fruit and shade made for Rāma, the Gomatī stream, Vānara voices, and the radiant car made by Brahmā, formerly Rāvan’s, carrying Raghu’s sons, the rescued queen, Vibhishaṇ, Sugrīva, and his retinue.

Rāma’s party arrives in a radiant car that moves at will by Brahmā’s boon, and the car later rises and sails north to the Lord of Gold.
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The Rámáyan of Válmíki, translated into English verse Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration.; lines 56996-57163 confidence: high

Bharat says, “Thy realm, O King, is now restored, / Uninjured to the rightful lord,” and asks that “consecrating drops” be shed on the monarch’s head.

Bharat states that the realm is restored to the rightful lord, and Ráma rides home in royal state to Ayodhyá.
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The Rámáyan of Válmíki, translated into English verse Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration.; lines 57165-57178 confidence: medium

“To every Vánar Ráma gave / Rich treasures from the mine and wave. / And with their honours well content / Homeward their steps the chieftains bent.”

The honored Vánar chieftains turn homeward after receiving gifts from Ráma.
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The Rámáyan of Válmíki, translated into English verse Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57268-57282 confidence: medium

After destroying powerful Rāvaṇa with his army and friends, Vishnu is to dismiss sorrow and return to heaven, a place free from stain and sin.

After destroying Rāvaṇa, Vishnu is instructed to dismiss sorrow and return to heaven.
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The Rámáyan of Válmíki, translated into English verse Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13615-13786 confidence: medium

Rama says, “When I am banished to the wild,” Kausalya must not leave because “The aged king will surely die”; he says they must submit to his sire’s decree and that he will stay in the wilds until “twice seven years” have ended, then return.

Rama says he will spend twice seven years in the wilds and then return; Kausalya repeatedly anticipates his return after duty and vows are completed.
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The Rámáyan of Válmíki, translated into English verse Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13922-14043 confidence: medium

Kauśalyā embraces Rāma and blesses him to go, return safely, dwell triumphant in Ayodhyā, leave the forest, sit on the ancestral throne, and gladden both mother and consort.

Kauśalyā blesses Rāma to go to the forest, dwell there, return from exile, and sit on the ancestral throne in Ayodhyā.
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The Rámáyan of Válmíki, translated into English verse Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings.; lines 48073-48162 confidence: high

The Vánars reach Praśravaṇ’s hill, bow to Raghu’s sons and their king, and Hanumán first places in Ráma’s hand the gem from Sítá’s brow.

Hanumán returns from across the sea with news, tokens, and a message from Sítá, who is held and guarded on the giants’ island.
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The Rámáyan of Válmíki, translated into English verse Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895); lines 48165-48306 confidence: high

Ráma hears Hanumán’s tale and praises the crossing of the sea, asking who but Váyu, the Feathered King, or Hanumán could enter Rávaṇ’s guarded portals and return uninjured over the deep.

Hanumán has crossed the sea, entered the enemy city, found Sítá, and returned to tell Ráma, prompting hope and strategic planning.
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The Rámáyan of Válmíki, translated into English verse Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48309-48456 confidence: medium

Lakshmaṇ, borne on Angad, tells Ráma that he will regain his queen, drain Rávaṇ’s life-blood, and return in happiness and renown to Ayodhyá.

Lakshmaṇ tells Ráma that, after regaining his queen and killing Rávaṇ, he will return to Ayodhyá in happiness and renown.
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The Rámáyan of Válmíki, translated into English verse Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20169-20341 confidence: high

Bharat’s heart does not glow at the gifts because care weighs on him; eager envoys and a sad vision urge him to depart.

Bharat, troubled by a sad vision and urged by envoys, hastens from the Kekaya court toward Ayodhyā and reaches the city after seven nights.
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The Rámáyan of Válmíki, translated into English verse Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20343-20492 confidence: medium

Bharat enters Ayodhyá through Vaijayanta’s gate, questions the driver about being brought swiftly, and says he sees signs he has heard accompany the deaths of monarchs.

Bharat returns hastily from his grandsire’s home and immediately encounters ominous civic disorder and the absence of the king.
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The Rámáyan of Válmíki, translated into English verse Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20620-20784 confidence: medium

Bharat condemns Kaikeyi’s plan, states that in their line the eldest is anointed king, and vows to go to the forest, bring Rāma home, and serve him faithfully.

Bharat vows to bring Rāma, described as free from stain and beloved of the people, home again.
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The Rámáyan of Válmíki, translated into English verse Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes.; lines 21308-21422 confidence: medium

Bharat circles the sacred gear reverently and says, “The eldest son is ever king”; he declares Ráma the eldest born and says he will go to the woods and bring his elder brother back.

Bharat says he will follow Ráma’s track, bring his elder brother back, and lead the throning rites to the forest for Ráma’s sake.
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The Rámáyan of Válmíki, translated into English verse Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9430-9603 confidence: high

Ráma cheerfully gives the bow to Varuṇ, reveres the saints, and tells Daśaratha to lead the host to Ayodhyá.

After the confrontation, the host proceeds to Ayodhyá, where banners, music, water, flowers, garlands, crowds, and Bráhmans mark the royal return.
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The Rámáyan of Válmíki, translated into English verse Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure.; lines 21594-21733 confidence: medium

The audience hears Bharat’s righteous speech with thoughts on Rāma and glad tears; Bharat vows to bring Rāma back or dwell in the wood with Lakshmaṇ, and says pioneers have been sent to clear the road before the army.

Bharat repeatedly states that he will bring Rāma back from the wood and lead him home for the world’s advantage.
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The Rámáyan of Válmíki, translated into English verse Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun.; lines 21736-21904 confidence: high

The city multitude, merchants, artisans, servants, fishers, performers, women, and Bráhmans join Bharat’s train; the soldiers follow Bharat, whose tender love would bring his dear brother home again.

Bharat’s love is explicitly said to seek bringing his dear brother home, and he spends the night thinking of bringing him back from banishment.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 21928-22108 confidence: high

Bharat replies, “Suspect me not,” calls Ráma his eldest brother and father-like, and says, “I go to lead my brother thence / Who makes the wood his residence.”

Bharat says he has come to lead his brother from the wood, Guha praises him for wanting to lead the exile home, and Lakshmaṇ hopes that after exile they will return to Ayodhyá.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23349-23516 confidence: medium

Ráma picks Keśar blossoms, decorates Sítá’s hair, rests with her on a rocky seat, and then proceeds beneath shady boughs.

The couple moves onward under the boughs, roams pleasant places, and then turns back to a green retreat.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed.; lines 23637-23815 confidence: high

Bharat tells Śatrughna to take soldiers and search the thickets with hunters, Guha, and Guha’s kin, while Bharat proceeds on foot with elders, twice-born men, lords, and citizens.

Bharat searches for Ráma, longs to see him, and says he will not rest until Ráma regains hereditary rule and receives consecration.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 13145-13318 confidence: medium

With joined hands and reverent head, Ráma asks Kauśalyá to consent, bless him, and let him go to the wild wood in banishment; he says he will see Ayodhyá after the promised years.

Ráma says that after the promised years he will see Ayodhyá again and asks to return like King Yayáti.
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The Rámáyan of Válmíki, translated into English verse Canto VIII. The Enchanted Car. / Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope.; lines 45669-45759 confidence: medium

Hanumán asks whether he should tell Raghu’s son the fate of his well-beloved consort or conceal it, fears returning to the mountain citadel, and believes the mournful tale would kill Raghu’s son with despair.

Hanumán fears returning to the mountain citadel with no happy tale, wonders whether to reveal or conceal the story, and imagines that the report would kill Ráma and others.
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The Rámáyan of Válmíki, translated into English verse Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned.; lines 23972-24119 confidence: high

Bharata asks forgiveness, asks Ráma to accept anointed royal sway and the kingdom as his by right, and refers to widowed queens, lords, and advisers who seek him.

Bharata repeatedly asks Ráma to accept the kingdom, return to Ayodhyá, and install himself as king.
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The Rámáyan of Válmíki, translated into English verse Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation.; lines 24238-24299 confidence: medium

Ráma retraces his path up the mountain, reaches his cottage, embraces his brothers, and weeps with them and Sítá; the sound echoes around the mountain.

Ráma retraces his path to the cottage, reaches the door, and embraces his brothers and loved ones.
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The Rámáyan of Válmíki, translated into English verse Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3293-3461 confidence: medium

Rishyaśring reaches Champā, Lomapād’s town; the king welcomes him with priests and nobles, mentions the father’s messengers seeking tidings, orders the town decorated, and honours the saint in the city.

Rishyaśring returns to Champā after the rites, and his father sets out to bring him back to his cot.
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The Rámáyan of Válmíki, translated into English verse Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy. / Canto XLI. The Ruin Of The Grove.; lines 47075-47122 confidence: low

The Vánar, the Wind-God’s son, reflects that only force can work against the Rákshasas; he plans to destroy Rávaṇ’s cherished grove to provoke Rávaṇ and his forces, defeat them, and return to his lord the king.

The Vánar expects to defeat the hostile host and then turn back to his lord the king.
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The Rámáyan of Válmíki, translated into English verse Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 42085-42232 confidence: high

Tárá says Sugríva will slay the fiend and reunite Ráma with Sítá like the Moon rejoining Rohiṇí; she also says Lanká’s gates are guarded by a vast demon host and the robber king cannot be struck until that host is slain.

The passage says Rávaṇ will be slain and Sítá will be Ráma’s again; Lakshmaṇ describes Ráma as mourning the wife he holds dear.
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The Rámáyan of Válmíki, translated into English verse Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6572-6648 confidence: medium

Ráma and Lakshman enter the grove; Ahalyá is described as a radiant penitent screened from men, gods, and fiends, with similes of brief or veiled brightness, until Ráma arrives to set her free.

Ahalyá’s long vows and hidden penance culminate in praise that she is no longer defiled, and Gautam takes her again to his side.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return.; lines 43266-43438 confidence: high

Sugríva sends legions in quest of Sítá; they search towns, water places, valleys, plains, and groves, then return after a weary month to Praśravaṇ’s hill in despair.

After a month, several search parties return to Sugríva with despair or dispirited hosts and report failure.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34767-34909 confidence: medium

Lakshmaṇ says Ráma will meet the Maithil dame again, “As Vishṇu, Bali’s might subdued, / His empire of the earth renewed.”

Lakshmaṇ predicts Ráma will meet Sítá again and supports the prediction with the example of Vishṇu subduing Bali and renewing his empire of earth.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35562-35735 confidence: medium

Jaṭáyus says the hour of the theft brings woe to the thief, that those robbed then regain their goods, and that Ráma will slay the fiend and again have delight with Sítá.

Jaṭáyus says those robbed at the chosen hour regain what was taken and predicts that Ráma will slay Rávaṇ and again delight with Sítá.
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The Rámáyan of Válmíki, translated into English verse Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs.; lines 54547-54681 confidence: high

Jámbaván commands Hanúmán to save the Vánars and Raghu’s sons, saying only Hanúmán’s might can help, and tells him to fly over the sea to the Himalaya.

Jámbaván sends Hanúmán across the sea to Himalayan summits for rare herbs, and Hanúmán returns through the air with the mountain burden that saves the host.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43566-43736 confidence: medium

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

The Vānars enter a dark ground opening, traverse mazes, and require the ascetic lady’s ritual power and the closed-eye instruction to return to daylight.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43739-43897 confidence: high

Hanumán warns that the cave cannot protect Angad: Lakshmaṇ’s arrows can rend its walls, cleave the mountain, and pierce Angad when he is left alone.

Hanumán urges Angad to leave the cave and seek Sugríva’s court, promising shared rule and invoking his mother’s love.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44053-44192 confidence: medium

Sampáti describes Lanká across the southern ocean, built by Viśvakarmá, and says Sítá lies sad in a barred bower with monsters guarding her; he gives a hundred-league southward course.

Sampáti instructs the Vánars to travel south a hundred leagues beyond the sea, overleap the briny deep, find Sítá, and return home.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44195-44373 confidence: medium

Niśakar answers Sampáti’s lament by foretelling that the royal bird’s withered wings, former power, and strength of sight will return, and says the future is visible through penance.

Niśakar foretells that Sampáti’s withered wings and sight will return, but only after he performs the saving deed of telling the envoys the lady’s fate.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44376-44415 confidence: high

Before the Vánars, young pinions grow from the speaker’s side; he declares that the pinions consumed by the Lord of Day are restored through the anchorite’s grace and might, and that youth and strength return.

New pinions grow; the speaker says formerly consumed pinions are restored and that his youth and accustomed strength return.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment. / Canto LVI. Mount Arishta.; lines 47910-48011 confidence: high

“Look he returns, the Wind-God’s son, / And full success his toils have won”

Hanuman returns to the waiting Vānara host; Jambavan declares that the Wind-God’s son has achieved full success, and Hanuman reports seeing and addressing the Maithil queen.
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The Rámáyan of Válmíki, translated into English verse Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey.; lines 48014-48070 confidence: medium

A bracketed summary says Dadhimukh reports the misconduct to Sugríva; Sugríva infers that Hanumán and his band have succeeded in their search and orders that the monkeys be sent onward quickly.

The summary note states that Sugríva infers Hanumán and his band have succeeded in their search and views the mischief as the natural expression of their joy.
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The Rámáyan of Válmíki, translated into English verse Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea.; lines 44418-44482 confidence: medium

Angad says success would bring release from pain and woe, life with children and wives, sight of Ráma and Lakshmaṇ, and restoration to sweet homes.

Angad frames the task’s success as bringing release, restored sight of Ráma and Lakshmaṇ, and return to homes, wives, and children.
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The Rámáyan of Válmíki, translated into English verse Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30272-30456 confidence: medium

Lakshmaṇ and Sítá come from a mountain cavern; after honors are paid, Sítá sees Ráma alive and victorious, clasps him in joy, and her fears are allayed.

After the battle, Sítá emerges from a mountain cavern with Lakshmaṇ, sees Ráma alive and victorious, and clasps him repeatedly.
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The Rámáyan of Válmíki, translated into English verse Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42367-42473 confidence: medium

Sugríva says the armies will go to war, strike down the demon foe, slay the Rákshasas, and restore Ráma’s consort.

Sugríva promises the armies will slay the Rákshasas and restore Ráma’s consort after the fight.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16273-16412 confidence: high

Palace warders lead the monarch to Kauśalyá’s bower and lay him on a bed; still disquieted, he cries out to Ráma and says those who see his son return will be blessed.

Daśaratha and Kauśalyá both look toward a future time when Ráma will return, and Kauśalyá imagines Ayodhyá’s public welcome.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16415-16585 confidence: high

Sumitrá predicts that Ráma will redeem his rightful reign and that Bráhmans will shed king-making drops on his head, with Sítá, Earth, and Fortune sharing the heir’s glory.

Sumitrá predicts that Ráma will return, bow to Kauśalyá, be made king, and receive king-making drops from Bráhmans; the people also long for his empire.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17374-17477 confidence: medium

Ráma asks Sumantra to tell his father that Ráma, Sítá, and Lakshmaṇ do not sorrow, that Ayodhyá and the forest are alike to them, and that after fourteen years they will be seen again.

Ráma’s message says the fourteen years will pass quickly and that the king will again see Ráma, Lakshmaṇ, and Sítá.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17609-17764 confidence: medium

Sítá vows future offerings to Gangá, including cattle, robes, meal, wine, flesh, corn, rice, and honors at holy places, shrines, fanes, and altars on the river banks.

Sítá promises that on returning home she will sacrifice with wine, flesh, corn, rice, and other offerings to Gangá and shrines on the banks.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57580-57604 confidence: high

“The Rámáyan ends, epically complete, with the triumphant return of Ráma and his rescued queen to Ayodhyá and his consecration and coronation in the capital of his forefathers.”

The passage explicitly frames the epic’s completion around Ráma’s triumphant return with his rescued queen to Ayodhyá.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57837-57894 confidence: high

Time says Ráma’s earthly period is near expiration and that he may remain or ascend to heaven; Ráma replies that he was born for the good of the three worlds and will return to the place from which he came.

Time tells Ráma that his appointed earthly period is nearly over and offers him the choice to remain longer or ascend to heaven; Ráma says he will return to the place whence he came.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57896-57931 confidence: high

Ráma enters the waters of the Sarayú; Brahmá speaks from the sky, addressing him as Vishṇu and Rághava, telling him to enter his own body as Vishṇu or the eternal ether, and naming Máyá as his primeval spouse.

Brahmá addresses Ráma as Vishṇu and tells him to enter his own body as Vishṇu or the eternal ether; Ráma then enters the glory of Vishṇu.
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The Rámáyan of Válmíki, translated into English verse CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 688-860 confidence: high

Ráma chooses to observe his father’s decree, gives his sandals as a pledge that Bharat would rule the land, and sends Bharat back; Bharat rules from Nandigrāma while longing for news of Ráma’s safe return.

Ráma gives Bharat his sandals as a pledge for rule, and Bharat governs from Nandigrāma while awaiting Ráma’s return.
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The Rámáyan of Válmíki, translated into English verse CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 862-989 confidence: medium

Hanumán gives Sítá Ráma’s ring, receives a pledge, breaks the garden door, kills enemy leaders, yields to captors, endures insults under Brahmá’s decree, burns the town, speaks again with Sítá, and returns to Ráma with news.

After finding Sítá in Lanká, Hanumán fights enemies, burns the town, speaks with Sítá again, and swiftly returns to Ráma with the tidings.
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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 returns by magic chariot, meets his brothers, reaches Ayodhyá, and reigns over his father’s kingdom.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64428-64568 confidence: medium

One reading explains Aśvatarí as the sun; as the sun’s rays bring back the moon from the ocean and infernal regions, so a speaker says he will bring back Sítā.

A reported interpretation says the sun brings back the moon after it has sunk in the ocean and infernal regions.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64428-64568 confidence: medium

One reading explains Aśvatarí as the sun; as the sun’s rays bring back the moon from the ocean and infernal regions, so a speaker says he will bring back Sítā.

The note compares the sun bringing back the moon with a speaker’s promise to bring back Sítā.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64999-65148 confidence: low

De Gubernatis interprets Hanumán as the sun entering into and escaping from a cloud; the note says biblical Jonah typifies the same phenomenon and cites a sunset expression about Jonah in the fish’s mouth.

De Gubernatis is reported as interpreting Hanumán as the sun entering into and escaping from a cloud.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65393-65545 confidence: medium

The note says Antenor similarly urges the restoration of Helen and quotes lines advising that Sparta’s treasures and Argive Helen be restored, with success or disaster depending on the advice.

The Homeric comparison quotes Antenor urging that Helen be restored and warning of consequences if the advice is rejected.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65848-65965 confidence: medium

The Uttarakáṇḍa is said to narrate Rávaṇa’s early history, wars with the gods, and conquest of Lanká, and then to continue Ráma’s post-return story through his and his brothers’ deaths and descendants founding kingdoms.

The review says the later chapters continue Ráma’s history after his triumphant return and close with his and his brothers’ deaths and the founding of kingdoms by descendants.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 61973-62088 confidence: medium

Vishṇu is described as second god of the Trimúrti, the preserving power of nature, a Saviour incarnate nine times for the world’s good, and expected to descend again.

Vishṇu is described as a Saviour who has been incarnate nine times for the world’s good and will descend again.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58885-59005 confidence: medium

The Bharat’s Return note describes two routes between Ayodhyá and Rájagriha or Girivraja, says Bharat returned by a different road, and lists regions, rivers, recensional variants, a Ganges ferry at Hástinapura, and rivers east of the Ganges.

The note says Bharat returned by a different road from the envoys and then details the road, rivers, and regions of the journey.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59297-59386 confidence: high

“Then she vanished. ‘I come back,’ she said, and went.”

Urvasî’s promise to return is fulfilled only for a moment at the Lotos-lake, and Purûravas cannot persuade her to remain.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59934-60012 confidence: high

The Bharat-Miláp is described as the closing scene of the annual dramatic representation of Ráma’s victory and triumphant return in Northern India.

The Bharat-Miláp is described as the closing scene of Ráma’s victory and triumphant return, celebrated annually with processions and public joy.
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The Rámáyan of Válmíki, translated into English verse The Rámáyan of Válmíki, translated into English verse / CONTENTS; lines 474-656 confidence: medium

Late Book V contents include “Hanumán Captured,” “The Burning Of Lanká,” “Fear For Sítá,” “Mount Arishta,” “Hanumán’s Return,” “The Feast Of Honey,” and “Ráma’s Speech.”

The contents list Hanumán captured, Hanumán’s reply, punishment, the burning of Lanká, and Hanumán’s return.
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The Rámáyan of Válmíki, translated into English verse The Rámáyan of Válmíki, translated into English verse / CONTENTS; lines 474-656 confidence: medium

The final Book VI contents include Indra’s car, glory to the sun, battle, Rávan’s death, Vibhishan’s lament, Mandodarí’s lament, Vibhishan consecrated, Sítá’s joy, meeting, Sítá’s disgrace and reply, glory to Vishnu, Sítá restored, Indra’s boon, the magic car, departure, return, Bharat consoled, Ráma’s message, Hanumán’s story, meeting with Bharat, and consecration.

Near the conclusion, the titles name Indra’s car, Indra’s boon, the magic car, departure, and return.
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The Rámáyan of Válmíki, translated into English verse The Rámáyan of Válmíki, translated into English verse / CONTENTS; lines 474-656 confidence: medium

The final Book VI contents include Indra’s car, glory to the sun, battle, Rávan’s death, Vibhishan’s lament, Mandodarí’s lament, Vibhishan consecrated, Sítá’s joy, meeting, Sítá’s disgrace and reply, glory to Vishnu, Sítá restored, Indra’s boon, the magic car, departure, return, Bharat consoled, Ráma’s message, Hanumán’s story, meeting with Bharat, and consecration.

The concluding titles list Sítá’s joy, meeting, Sítá’s disgrace, Sítá’s reply, Sítá restored, departure, return, and meeting with Bharat.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64027-64179 confidence: high

“The spirits of the good dwell in heaven until their store of accumulated merit is exhausted. Then they redescend to earth in the form of falling stars.”

Good spirits dwell in heaven until their merit is exhausted and then redescend to earth as falling stars.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER I / CHAPTER II / CHAPTER III / CHAPTER IV; lines 805-927 confidence: medium

Krishna says he and Arjuna have had many births, that he knows his own while Arjuna does not, and that although unborn and undying he comes by Maya, takes visible shape, and rises from age to age to restore Virtue when righteousness declines.

Krishna says he comes and goes, takes visible shape, and rises from age to age when righteousness declines and wickedness grows strong.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1513-1672 confidence: high

Those who learn the threefold Vedas, drink Soma-wine, purge sins, and pay sacrifice earn passage to Swarga and enjoy Indra's heaven, but return to the world of death and change when the reward is spent.

Vedic Soma sacrificers reach Swarga then return after merit is spent; followers of gods, Pitris, Bhuts, or Krishna go to corresponding destinations.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER I / CHAPTER II / CHAPTER III / CHAPTER IV; lines 810-932 confidence: high

Krishna says he and Arjuna have had many births; Krishna is unborn and undying yet comes and goes through Maya, rising from age to age when righteousness declines to restore virtue.

Krishna describes many renewals of his birth, says he comes and goes through Maya, and rises from age to age to aid the good, restrain evil, and restore virtue.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1518-1677 confidence: high

Those who learn the threefold Veds, drink Soma, purge sins, and sacrifice earn passage to Swarga and Indra's heaven, but after joy and merit are spent they return to the world of death and change.

The passage maps practitioners to Swarga, gods, Pitris, Bhuts, or Krishna, and states that those whose heavenly merit is spent return to the world of death and change.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89; lines 9275-9434 confidence: medium

Uddalaka says that when a man sleeps, he becomes united with the True and has gone to his own Self; the wording of 'sleep' is explained through this return to one's own.

Sleep is described as a state in which a man is united with the True and has gone to his own Self.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89; lines 9275-9434 confidence: medium

A bird tied by a string flies in every direction, finds no rest, and settles where it is fastened; likewise the mind settles on breath, since mind is fastened to breath.

The tied bird that flies everywhere and returns to its fastening is used to explain the mind settling on breath.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89 / I06 STFANDOGYA-UPANISHAD.; lines 9723-9844 confidence: high

A person is in a place without human beings, eyes covered, and cries that he has been brought and left there with covered eyes.

The simile describes a blindfolded person abandoned away from human habitation, released by a guide, directed toward Gandhara, and arriving there through inquiry.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8437-8619 confidence: high

Village practitioners of sacrifices, public utility, and alms go to smoke, night, dark half of the moon, and southern months, but do not reach the year.

The text maps another route through smoke, night, dark lunar half, southern months, the fathers, ether, and moon, followed by return after good works are consumed.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8621-8713 confidence: high

"Having become mist, he becomes a cloud... he rains down. Then he is born as rice and corn, herbs and trees, sesamum and beans"; escape is difficult because those who eat the food and beget offspring make him like them.

A postmortem being becomes mist, cloud, rain, plant food, and then is linked to human eating and procreation.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) XXX PREFACE TO THE / SACRED BOOKS OF THE EAST. XXXI / XXXIV PREFACE TO THE / SACRED BOOKS OF THE EAST. XXXV; lines 1044-1129 confidence: medium

The passage says that knowing oneself as Sat requires speculative thought, and that all that is real and eternal came from Sat and will return to it through knowledge; it also refers to the thoughts of the ancient Rishis.

The passage says all came from Sat and will, through knowledge, return to it.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 8871-9023 confidence: medium

Verses describe the one who is not asleep as assuming light, going to his place, called the golden person and lonely bird, guarding the lower nest with breath while the immortal moves away and goes where it likes.

Verses portray the golden person as a lonely bird whose immortal aspect moves away from the nest and goes where it likes, while the wider passage describes return after sleep and dream.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9025-9146 confidence: high

Yajnavalkya says the person enjoys dream, moves about, sees good and evil, and returns to waking as he came; what he saw does not follow him because he is not attached. Vaideha gives a thousand and asks him to speak for emancipation.

The person moves between sleeping/dreaming and waking, with repeated language of hastening back as he came and with the fish moving along two riverbanks as a comparison.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9025-9146 confidence: high

A falcon or swift bird roams in the air, grows tired, folds its wings, and is carried to its nest; similarly the person hastens to the state in which he desires no desires and dreams no dreams.

The falcon returning to its nest after roaming is used for the person hastening to the state where he desires no desires and dreams no dreams.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9289-9438 confidence: medium

The person in dream, “having moved about and seen both good and bad,” hastens back to the state of waking.

The passage says the dreaming person moves about, sees good and bad, and hastens back to the waking state.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9441-9607 confidence: high

A person consists of desires; as desire is, so is will; as will is, so is deed; whatever deed is done will be reaped.

The passage states that desire leads to will and deed, deed is reaped, the mind goes to its attached object with the deed, and after the result in another world the person returns to this world of action.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XV / XVI UPANISHADS. / INTRODUCTION. XIX / INTRODUCTION. XXI; lines 693-831 confidence: medium

Death offers a boon; the boy asks to return living to his father. Death offers a second boon; the boy asks how his good works may never perish.

Na/^iketas asks as a boon that he may return living to his father.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA. / SIXTH ADHYAYA.; lines 10541-10695 confidence: low

Pravahana asks whether Svetaketu knows how men separate when departing from here and how they come back to this world; Svetaketu answers no to both.

Pravahana Jaivali asks Svetaketu whether he knows how men separate when they depart from here and how they come back to this world.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, 23. 267 / I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1; lines 13903-13992 confidence: medium

Meditation with two Matras, A plus U, brings the meditator to Manas; the Yajus-verses lead him upward to the sky and Soma-world, where he enjoys greatness and then returns.

The two-Matra meditator enjoys greatness in the Soma-world and then returns again.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267 / I QUESTION, 15. 273; lines 13532-13711 confidence: high

The southern path of the Fathers is linked with desire for offspring, matter, a future world, and return; seekers of the Self by penance, abstinence, faith, and knowledge gain the Northern path to Aditya, the immortal highest place from which they do not return.

The passage contrasts the southern path of the Fathers, involving return, with the Northern path to Aditya, from which there is no return.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267 / I QUESTION, 15. 273; lines 13532-13711 confidence: high

Praṇa says it alone supports the body by dividing fivefold. When Praṇa acts as if going out, the others go out, and when it returns, they return, like bees following their ruler.

When Praṇa acts as if going out, the other powers go out; when Praṇa returns, they return.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3360-3414 confidence: high

Sutra 34 defines pure spiritual life as the inverse resolution of Nature's potencies or as the return of the power of pure Consciousness to its essential form.

Pure spiritual life is described as the return of pure Consciousness to its essential form and as something that turns again home from the boundless deep.
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Thirty Minor Upanishads APHYAYA IV / PAINGALA-UPANISHAD 53 / STUKLA-YAJURVEDA / ADHYATMA-UPAN1SHAD 57; lines 2916-2997 confidence: medium

Vairagya, bodha, uparati, and shanti are presented as a sequence; nivrtti is called the return path; and the Maya-upadhi principle is called the womb of the world and denoted "Tat."

Nivrtti is glossed as the return path and said to lead to the highest contentment, with spiritual bliss beyond analogy.
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Thirty Minor Upanishads PSJOBINDU-UPANISHAD 95 / CHAPTER VI / BEAHMOPANISHAD 1 / KRSHNA-YAJURVEDA; lines 4986-5021 confidence: medium

During sushupti, prana goes through the nadis to its seat, Brahman, like an eagle using air to reach its abode.

During sushupti, prana goes through the nadis to its seat, Brahman, compared to an eagle reaching its abode.
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Thirty Minor Upanishads VARAHA-UPANI8HAD 241 / BRAHMANA II / MANDALABRAHMANA-UPANISHAD 247 / MANDALABRAHMANA-UPANISHAD 249; lines 10901-10989 confidence: medium

The jiva in the waking state is attached to the pravrtti path, participates in naraka as the fruit of sins, and desires svarga as the fruit of virtuous actions.

The passage explicitly names the nivrtti or return path as the route pursued with a view to emancipation after rejecting action-bound births.
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native american plains

Blackfoot Lodge Tales HEAVY COLLAR AND THE GHOST WOMAN 7 1 / HEAVY COLLAR AND THE GHOST WOMAN 73 / THE WOLF-MAN / THE WOLF-MAN 79; lines 3611-3691 confidence: medium

The women are asked why they mourn and where their husband is; they answer that he is dead because he went hunting five days before and never came back.

The women report the man as dead, but he later reappears as the man-wolf and is recognized in the lodge by firelight as the lost man.
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Blackfoot Lodge Tales SCARFACE 95 / SCARFACE 97 / SCARFACE 99 / SCARFACE 103; lines 4671-4723 confidence: high

The bull husband tells them to go home, remember and teach what they have seen, and states that the medicine is a bull's head and a robe to be worn by Bulls when they dance.

The bull husband commands them to go home and teach what they have seen; the man returns with his daughter and transmits the dance, song, and medicine.
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Blackfoot Lodge Tales SCARFACE 99 / SCARFACE 103 / I08 STORIES OF ANCIENT TIMES / ORIGIN OF THE I-KUN-UH -KAH-TSI IO9; lines 4773-4882 confidence: high

The Raven chief takes a feathered stick with a raven skin from a parfleche sack, says they are Raven carriers, praises the Raven, sings and dances, gives the stick, and tells the recipient to return home, call a council, choose persons, teach the song and dance, and give them the medicine forever.

The Raven chief instructs the recipient to return to his people, call chiefs and wise old men, choose persons, teach the song and dance, and give them the medicine forever; the Kit-fox chief gives similar teaching instructions.
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Blackfoot Lodge Tales SCARFACE / SCARFACE 95 / SCARFACE 97 / SCARFACE 99; lines 4487-4541 confidence: high

Morning Star and the Sun give Scarface presents; the Moon kisses him and calls him "my son"; the Sun shows the Wolf Road, identified as the Milky Way, which Scarface follows to reach the ground.

Scarface is ready to return home; the Sun shows him the short trail called the Wolf Road or Milky Way, and he follows it to reach the ground.
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Blackfoot Lodge Tales SCARFACE / SCARFACE 95 / SCARFACE 97 / SCARFACE 99; lines 4487-4541 confidence: high

The person throws off his robe, showing beautiful clothes and strange-made weapons; the people recognize him as the scarface poor young man, now without his scar and no longer poor.

The camp recognizes the formerly poor Scarface young man after he returns with beautiful clothing, strange weapons, and his scar gone.
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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 BEAVER MEDICINE IIQ / THE BEAVER MEDICINE 121 / THE BEAVER MEDICINE 123 / THE BUFFALO ROCK; lines 5387-5451 confidence: medium

Long ago in winter the buffalo disappeared; deep snow prevented the people from moving to search, and after other game was killed or driven away, the people began to starve.

The people follow the rock's directions by learning the song and praying; afterward they hear a great herd of buffalo coming, ending the crisis implied by their starvation.
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Blackfoot Lodge Tales THE BLACKFOOT IN WAR 253 / THE BLACKFOOT IN WAR 255 / RELIGION / RELIGION 257; lines 10526-10607 confidence: high

Old Man never dies; he left the Blackfeet, usually said to have disappeared westward in the mountains, promised care and return, and is expected by some elders to bring back the buffalo; some accounts place his disappearance in the East.

Old Man cannot die, leaves the Blackfeet, promises continued care, and is expected by some to return with the buffalo.
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Blackfoot Lodge Tales THE LOST CHILDREN 5 1 / THE LOST CHILDREN 53 / THE LOST CHILDREN 57 / THE LOST CHILDREN 59; lines 3197-3294 confidence: high

They come near the Pikiin'i lodges; the bear tells Mik-a'pi to get off, says he must leave, and goes up the mountain.

Mik-a'pi returns to the lodges, gives scalps to widows, is celebrated by the community, and receives public Medicine Lodge honors.
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Blackfoot Lodge Tales THE LOST CHILDREN 57 / THE LOST CHILDREN 59 / HEAVY COLLAR AND THE GHOST WOMAN 7 1 / HEAVY COLLAR AND THE GHOST WOMAN 73; lines 3380-3470 confidence: medium

Before separation, Heavy Collar told his young men that anyone separated should travel to the Belly River Buttes as the meeting-place; both the party and Heavy Collar later head there.

Heavy Collar instructs separated members to go to the Belly River Buttes, the party goes there, and Heavy Collar also returns toward that meeting-place.
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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 1528-1573 confidence: high

The old man gives Bull a herd of buffalo, many dogs to pack the lodge, and other things; Bull takes his wives and goes to find his father.

Bull travels back toward his father and appears before the camp; the people identify him as someone they thought had been killed, and Wolf Tail says he is not dead.
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Blackfoot Lodge Tales THE BAD WIFE / THE BAD WIFE 4I / THE BAD WIFE 43 / THE BAD WIFE 45; lines 2270-2393 confidence: medium

After everyone has gone, the old woman unties her dog, cuts the captive's ropes, rubs his limbs, cries and kisses him, feeds him, and he says in signs that he will return with all the Piegans for revenge.

The rescued man says he will return with the Piegans for revenge; after he returns home and tells the story, a large war party departs.
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Blackfoot Lodge Tales THE BAD WIFE / THE BAD WIFE 4I / THE BAD WIFE 43 / THE BAD WIFE 45; lines 2395-2446 confidence: medium

At the Missouri River, the poor man shows where the lodge of his torture had stood and the tree where he had been bound; black paint remains on the tree.

The poor man returns to places connected with his earlier torture, guides his people toward the enemy camp, and announces a revenge attack.
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Blackfoot Lodge Tales THE BEAVER MEDICINE / THE BEAVER MEDICINE IIQ / THE BEAVER MEDICINE 121 / THE BEAVER MEDICINE 123; lines 5329-5384 confidence: medium

Api-kiinni tells her to take the dead man's hair, knife, and coat back to camp and to tell the people this is what she had promised them at the dance.

Api-kiinni returns with the dead man's hair, knife, and coat; the chief states that the war deed qualifies him to become chief.
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Blackfoot Lodge Tales THE BLACKFOOT IN WAR 245 / THE BLACKPOOT IN WAR 249 / THE BLACKFOOT IN WAR 253 / THE BLACKFOOT IN WAR 255; lines 10455-10489 confidence: medium

Parties went where horses were abundant, were absent through summer and winter, returned the next summer or autumn with great bands of horses, and sometimes stayed away two years.

The passage gives a sequence of departure to horse-rich distant lands, prolonged absence, and return with great bands of horses and other goods.
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Blackfoot Lodge Tales THE BUFFALO ROCK / ORIGIN OF THE WORM PIPE / ORIGIN OF THE WORM PIPE 1 29 / ORIGIN OF THE WORM PIPE I3I; lines 5617-5647 confidence: medium

Near camp, the woman goes ahead, sits on a butte, tells approaching people not to come nearer, and directs them to have her mother and relations build a lodge away from camp and a nearby sweat house.

Before friends and relations enter, the man and wife use a separate lodge and sweat house, burn sweet grass, and purify their clothing and the Worm Pipe.
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Blackfoot Lodge Tales THE BUFFALO ROCK / ORIGIN OF THE WORM PIPE / ORIGIN OF THE WORM PIPE 1 29 / ORIGIN OF THE WORM PIPE I3I; lines 5617-5647 confidence: low

Relations and friends visit; the man says he got back his wife and that the medicine pipe over the doorway, the Worm Pipe, was presented by his ghost father-in-law. The passage states that this is how the people came to possess the pipe and that it belongs to the Piegan band called the Worm People.

The man tells others how he got back his wife, but later she vanishes when he makes as if to strike her with a firebrand.
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Blackfoot Lodge Tales THE BUFFALO ROCK / ORIGIN OF THE WORM PIPE / ORIGIN OF THE WORM PIPE 1 29 / ORIGIN OF THE WORM PIPE I3I; lines 5617-5647 confidence: medium

At the old woman’s lodge by the butte, she asks for her mysterious medicines back; the man returns them and becomes fully a person once more.

After returning the old woman’s mysterious medicines, the man becomes fully a person once more.
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Blackfoot Lodge Tales THE LOST WOMAN / THE LOST WOMAN 1 5 / THE LOST WOMAN I9 / THE LOST WOMAN 21; lines 1316-1407 confidence: high

The dream person tells the medicine man he is bringing the woman and instructs that the husband ride toward Milk River, wait near the hills, watch for antelope, and then meet the woman, who is crying.

The dream person predicts where the husband should wait and that antelope will run ahead of the returning woman; the husband follows the instructions and sees the sign before finding her.
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Blackfoot Lodge Tales THE LOST WOMAN / THE LOST WOMAN 1 5 / THE LOST WOMAN I9 / THE LOST WOMAN 21; lines 1316-1407 confidence: high

The husband approaches through ravines, readies bow and arrows, sees the figure is a person on foot, recognizes his wife, cries, and the woman recognizes the horse and then her husband before collapsing.

The husband finds his lost wife, she recognizes him, they ride back together, and the camp is glad to see her brought back.
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Blackfoot Lodge Tales THE PEACE WITH THE SNAKES 9 / THE LOST WOMAN / THE LOST WOMAN 1 5 / THE LOST WOMAN I9; lines 1235-1313 confidence: high

The dream person goes late at night to the enemy Snakes camp; the captured woman cries over the loss of her man and child, and the man who captured her has taken her as his wife.

The woman has been captured and taken as a wife by her captor; the dream-helper removes her from the enemy camp and reports that he is bringing her back.
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Blackfoot Lodge Tales THE PEACE WITH THE SNAKES 9 / THE LOST WOMAN / THE LOST WOMAN 1 5 / THE LOST WOMAN I9; lines 1235-1313 confidence: medium

The dream-helper touches her and whispers, "Get up, I want to take you home"; she edges away from her sleeping husband, leaves the lodge, and follows the helper away.

The dream-helper appears at night, guides the woman away from captivity, keeps ahead of her by day and closer at night, and returns to report to the medicine man.
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Blackfoot Lodge Tales TWO WAR TRAILS 85 / S6 STORIES OF ADVENTURE / S8 STORIES OF ADVENTURE / TWO WAR TRAILS 89; lines 4013-4080 confidence: high

Six Cree scouts enter a little ravine; a grizzly bear appears, kills five, and one escapes. The passage says Crees and Blackfeet believe this was E-kiis'-kini's spirit, that he comes back, and that he is still on earth in a different shape.

The grizzly bear kills five Cree scouts, and the passage states that Crees and Blackfeet believe it was E-kiis'-kini's spirit and that he is still on earth in a different shape.
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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: medium

E-kiis'-kini's body is cut into small pieces and scattered over the country so that he might not come to life again.

After the Crees kill and scatter E-kiis'-kini's body, a grizzly bear believed to be his spirit kills five Cree scouts.
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Blackfoot Lodge Tales XIV INDIANS AND THEIR STORIES / INDIANS AND THEIR STORIES XV / STORIES OF ADVENTURE / THE PEACE WITH THE SNAKES; lines 567-652 confidence: high

Owl Bear again has good dreams, while the others all have bad dreams; some discuss turning back, but he laughs and continues.

Members of the war party turn back in stages because they continue to have bad dreams and expect bad luck.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4047-4131 confidence: medium

In the Moon-Child abstract, Sun and Moon dispute; Sun marries Frog; Moon becomes a porcupine and draws a woman up a sky-reaching tree; Frog is placed on the Moon’s face; the woman descends by sinew rope and is killed by Sun’s dropped stone, leaving her boy to be found by an old woman.

Moon-Child’s mother sees earth through a hole in the sky, makes a sinew rope, lowers herself, but hangs suspended because the string is too short and is killed by the Sun.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4047-4131 confidence: high

The boy raised by Seven Bulls meets a powerful Bull’s herd, is attacked, is protected unsuccessfully by his seven fathers, turns into a feather, kills the Bull, heals his foster fathers, and returns to find his human parents.

The boy raised by Seven Bulls becomes a young man, survives the powerful Bull by turning into a feather, kills him, heals his foster fathers, and returns to find his parents.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4133-4229 confidence: high

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

A woman follows a porcupine up a sky-reaching tree, marries the Moon, violates a root prohibition, sees earth, and is lowered back by a sinew rope.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4335-4383 confidence: high

The man's wife is captured and carried to the mountains; he follows with only a knife, kills one enemy, drives away the rest, and returns with her.

The first abstract and tale 48 both include a wife captured by others and recovered by her husband through violent entry or pursuit.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2109-2152 confidence: medium

The woman had a son by Moon, dislikes the sky country, cries when Sun is hunting, finds the hole through which Moon had taken her up, and sees familiar people and things below.

The woman finds the opening between sky and earth, prepares a sinew rope, and attempts to descend back toward the earth she recognizes below.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2289-2332 confidence: medium

One of the Seven Bulls says it is time for the young man to go to his own people: they raised him, he is a man, they cannot change him into a buffalo, and he should go to his father and mother.

The Seven Bulls tell the young man that they have raised him, that he is a man, and that it is time to go to his own people, father, and mother.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2334-2378 confidence: high

The bulls tell the young man he is human and they are animals, say they cannot turn him into an animal, instruct him to leave, and explain that a ball near the camp will lead him to his mother.

The bulls send the young man back to the human camp, where he identifies his mother, grandparents, and father.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2494-2562 confidence: high

She tells the Moon she wants to return to earth; she makes a sinew rope and skin bag, the Moon lets her down, people see her descending, and she returns to her people.

After expressing homesickness, the woman is lowered from the sky to earth by a sinew rope and skin bag.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2654-2697 confidence: medium

The children return to the camp of the people who had deserted them. Their mother, father, uncle, and grandfather deny knowing the boy, and a man proposes tying the children face to face, hanging them in a tree, and leaving them; the people do so and put out all fires.

The children return to the camp and relatives, but the relatives deny the boy and the people tie the children face to face, hang them in a tree, and leave.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3449-3509 confidence: medium

At the Crow camp the old woman camps outside the circle, brings water, starts a fire, calls her sons to smoke with the man, calls him son, and the man says he will return with his people to get his wife while giving camp and rock-marker instructions.

The man declares he will return with all his people to get his wife, then comes back with a gathered war-party.
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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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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3584-3649 confidence: medium

The man returns to the boy, tells him to come out, ties him on a horse, travels on, rests at a mountain stream where he cooks for him, and continues resting as needed until they return to camp.

Hat'uxu returns with the boy, receives horses and a tent, marries the girl, and is taken as chief by the people.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3584-3649 confidence: high

During a buffalo hunt, Hat'uxu tells his wife to tie all the horses abreast and give away none of what he kills; enemies come while he cuts up buffalo and capture his wife and her horses.

Enemies capture Hat'uxu's wife; he tracks them, enters their camp, kills the man who took her, and returns with her.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2879-2975 confidence: medium

The baby is moved around the lodge-poles in the direction of the sun, grows into a young man, and says: "I am the Smoking-Star. I came down to help you. When I have done this, I shall return."

The grown youth says he is the Smoking-Star, came down to help, and will return after his work is done.
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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

Morning Star says he cannot keep the woman; she must return with the boy and prevent him from touching ground for fourteen days, or he will become a puff-ball, go up as a star, and fit motionless into the turnip hole.

Morning Star commands the woman to return to her people with the boy and imposes a fourteen-day prohibition on the child touching the ground.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3071-3171 confidence: medium

Sun says he will call a man to help the woman down to earth, and a man comes with a strong spider-web.

Sun calls a helper for the woman's descent, and the man arrives with a strong spider-web.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3174-3276 confidence: high

The woman and boy are let down through the turnip-hole; people in camp see them descending, and the woman is recognized and taken home by her mother.

The woman and boy are lowered from the sky through the hole from which the turnip was taken, and the woman returns to her people’s camp.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3376-3471 confidence: high

Scar-Face asks to return to his people; Sun places a cedar hoop or ring around his head, tells him to shut his eyes, and Scar-Face appears descending near his camp while people playing wheel-and-arrow see him.

Sun enables Scar-Face to return to his people; Scar-Face descends from the sky and reappears near the camp.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3724-3816 confidence: high

A woman with two children and a black birthmark on her calf disappears; she had been enticed away by a man who lived in the moon and met her while she was gathering wood.

The woman leaves earth for the moon, later wants to see her children, and returns to her former husband's lodge in men's clothing.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 3964-4066 confidence: medium

In the Piegan version, an old woman and her little son cross the high Yellowstone River on a raft made from a lodge covering; the rope breaks, the raft sinks, and the husband reports them drowned, but two days later finds them on the bank.

The old woman and boy are believed drowned after sinking, spend two days under water, are saved in Beaver's lodge, and the woman returns with power and songs that found Crow-water medicine.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4172-4252 confidence: medium

The young woman asks the people to wait, then says that when the waters are warm she will go on the war-path and kill an enemy; the people laugh further at the idea of Scabby-Round-Robe doing this.

After public mockery, Scabby-Round-Robe leaves for the hills to sleep and wander until the waters are warm, saying he will return.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4254-4352 confidence: medium

Scabby-Round-Robe and his chum follow the war-party despite being driven back; Scabby-Round-Robe carries a stick from the Beavers.

Scabby-Round-Robe and his chum are ordered back, but he persists, crosses the river, kills the enemy chief, returns with the trophy, and receives public and social rewards.
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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: medium

The buffalo made a bridge of shields over the deep river; the Cow led the woman with eyes shut and told her to choose the first, fourth, and center shields as medicine-shields.

After crossing the deep river on a shield bridge and selecting shields, the woman returns to her people and transmits shield-making instructions.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5516-5598 confidence: medium

The girl says they should go far away because it is a disgrace. The dog-man proposes returning with the water and leaving at night; she gathers food and moccasins, tells her mother she is going out, and leaves with him. The next morning the chief asks for the girl and the owner asks for the dog.

The girl and dog-man leave camp secretly at night, remain away for four years, have two children, and return to the girl's people.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5887-5983 confidence: medium

A bluebird warns that the buffalo are gaining; the woman discards moccasins, leggings, garters, robe, belt, and dress, and the buffalo stop at each item before continuing.

During the return flight, the woman discards moccasins and garments, and the buffalo stop at each item before gaining again.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5985-6076 confidence: medium

The woman warns her husband never to strike at her with fire; after he strikes at her with a fire-stick, she and the child vanish, and people see a buffalo cow and calf running from camp.

After the buffalo wife and child leave, the husband mourns, disguises his scent or appearance with buffalo-wallow filth, and searches for them among the buffalo.
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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: medium

The fathers and chief turn into buffalo-bulls and fight. The chief kills the four fathers, then the young man turns into a bull, fights and kills the chief. The people declare him chief; he commands them to leave, never return, and be buffalo rather than people. The narration says this is why buffalo cannot talk any more.

After leaving the buffalo cave episode, the young man goes to his own tribe and lives among his people.
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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: medium

At an old woman's request, the boy fastens buffalo sinew with attached muscle, paints it yellow, puts a live coal on it, and sings for the son-in-law to come; the sinew draws up and the distant man feels drawn home.

The boy performs a sinew, yellow paint, live coal, and song rite, after which the distant son-in-law feels drawn back and returns.
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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 7571-7664 confidence: high

The woman later carries meat despite the prohibition, becomes ill and dies; after burial her body disappears and the text says she went back to the snakes.

When the woman carries meat despite the prohibition, she becomes ill, dies, her buried body disappears, and the text says she went back to the snakes.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7666-7762 confidence: medium

People later find a person among a large herd of wild horses near a small lake; men rope the person and find the lost woman naked, hair-covered like a horse, wild, and struggling, while a colt neighs as if for its dam.

After kin recover the lost woman from the horse herd, they decide she cannot be restored to human life and release her back to the horses.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7863-7949 confidence: medium

The revived Piegan, his wife, and tame buffalo travel to the Piegan's people, who recognize him as the man who went away; later he returns to his wife's family with his old father and mother.

The revived Piegan travels back to his people's camp, where he is recognized as the man who went away and never came back.
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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: medium

Horned Toad goes from one lake to another to see Frog, coaxes her to return with him, and they start back while rain falls hard.

Horned Toad and Frog depart from one lake toward another; rain stops, heat nearly kills them, rain returns, and they reach the destination.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12487-12614 confidence: high

Coyote says he is near death and instructs his family to put a stick under him, burn rather than bury him, not look back, seek rock-squirrels, reject a first visitor, and welcome a southern visitor with many rock-squirrels who should marry the two daughters.

Coyote arranges signs and instructions for his death, breaks the stick, appears dead, is prepared for burning, and is then seen getting up and fleeing with funeral gifts.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13995-14130 confidence: medium

The boy carries a bird on his head; Coyote lets him down into the buffalo-hole, takes his blanket, clothes, and weapons, marries his wife, and carries the bird; the grandmother helps the boy out, the bird returns to him, and Coyote must give everything back.

Coyote takes the poor boy's possessions and wife, but the bird on Coyote's head cries and returns to the boy, after which Coyote must restore what he took.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14392-14518 confidence: high

The hoop falls into the water and turns into a water-buffalo; Lodge-Boy shoots the animal, cuts it open, and Thrown-Away comes out with his hoop.

The central figures are two boys or brothers who leave or travel, face a sequence of monsters and dangerous peoples, receive aid, and return to the mother’s lodge or home.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14520-14644 confidence: high

Water-youths help the boy, warning that Pa'-n-dzo'avits wants to eat him and that fire will frighten the monster; they push his boat ashore, place him in a pine tree, and throw the monster back into the water.

The Water-youths guide the boy through successive threats: Pa'-n-dzo'avits, cactus fields, rattlesnakes, Dzoavits, a powerful mouse, and the Owl-people.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14646-14764 confidence: high

When the boy burns, his mother sees a skin hanging in her lodge break to pieces and weeps, saying her son has burned up.

The mother mourns the boy as burned, while the restored boy later returns to her lodge and is recognized by his voice and presence.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15334-15455 confidence: medium

The colt tells its owner he is rich and no longer needs it, asks to be returned to the place where it was found and released, and the boy obeys while crying.

The speaking colt asks to be taken back to the place where it was found and turned loose after its owner becomes rich.
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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. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 13857-13953 confidence: high

Eats-sinew has meat cooked, summons all the Crow captives, asks one by one whether they know they are Crow, says some are married, and declares that he is going to see the Crow.

After learning their Crow identity, the brothers go looking for the Crow, identify themselves by their fathers' names, and are taken back into the Crow camp.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 13922-14018 confidence: high

Eats-sinew hears an old man say that he is a captive Crow, that his brother and mother are Crow, and that his name came from chewing sinew.

After learning their Crow identity, the two brothers go to the Crow camp, identify themselves by their fathers' Crow names, and are received by their fathers and others.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14055-14145 confidence: medium

The young man returns from a hunt, learns of his father’s failed visit, feels bad, sends meat and a horse back, follows his father’s trail, stays among the Flathead, and becomes a chief.

The young man leaves the Hidatsa after learning of his father’s grief, follows his father’s trail, stays with the Flathead, and becomes a chief.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14120-14210 confidence: medium

A Hidatsa war party goes toward Butte, attacks a tipi with a woman and child, kills the woman, takes the child and horses, and gives the child to their chief, who raises him.

A Flathead child is taken and raised by a Hidatsa chief, then leaves after learning of his father’s grief and becomes a Flathead chief.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14508-14604 confidence: high

The boy remains at the eagle nest. A female eagle approaches, tells him her young will take him down when grown, brings young deer, and the boy cooks pieces of meat in the sun and feels well after eating.

The female eagle feeds the stranded boy, raises her young near him, prepares his return, makes arrows, and carries him back to his mother.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14699-14790 confidence: medium

The boy returns home to mourning relatives, including his stepfather, mother, and brothers. He looks older than when thrown off the cliff, recounts his story with tears, and says he will kill his mother’s husband, but his brothers advise waiting.

The boy returns home after hardship looking older and finds his mother, brothers, stepfather, and relatives in mourning.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10036-10135 confidence: high

Five comrades from Hu'arawic's own band take his blanket and flute to visit and fetch him back; the camp head man feeds them and asks their purpose, and the one-eyed woman hears of them and laughs scornfully.

Five comrades come from Hu'arawic's own band with the stated purpose of taking him home, restore him, and bring him back to his own band.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10101-10200 confidence: medium

The main friend chews incense, blows it toward Hu'arawic, whistles south, west, north, and east, and Hu'arawic comes to his senses and asks him to do it again.

After coming to his senses, washing, and being dressed well, Hu'arawic goes home and is again as good-looking as before.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7848-7942 confidence: medium

The Sun returns to his tipi, speaks with his family, asks the young man about waiting twenty or forty days, instructs him to wash his face in the spring and look straight at the Sun's face, and the young man departs on a duck's back while the children cry.

The Sun requires a waiting period, instructs the young man to wash his face in the spring, and tells him how to look at the Sun after returning home.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7913-8007 confidence: high

The Sun returns to his tipi, asks whether the young man will wait twenty or forty days, instructs him before leaving to wash his face in the spring and look straight into the Sun’s face, and the children cry as he departs on a duck’s back.

Before the young man leaves, the Sun tells him to wash his face in the spring and to look straight into the Sun’s face when he gets home.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7944-8037 confidence: high

The Sun orders the eagle to send the young man home because his parents have suffered; the eagle promises first-snowfall departure, assigns young eagle carriers, and gives medicine, an eagle-image instruction, an eagle claw necklace, and an eagle foot.

The young man seeks a vision, is returned by eagle helpers, receives medicine and eagle tokens, and later uses the eagle-painted tipi for foreknowledge.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7944-8037 confidence: medium

The young man rides home on a young eagle, crosses mountains, is seen from the air near his parents on a high hill, reunites with them, and receives the eagles’ instruction to kill and open a buffalo.

The young man is recognized as having a good face after returning, and he marries the girl whose prior comment about his bad face led him to seek a vision.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8009-8102 confidence: high

The Sun tells the eagle the young man’s parents have suffered; the eagle promises to send him home at first snowfall.

The young man is sent home from the eagle’s dwelling on a young eagle’s back after the Sun orders his return to his parents.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8040-8135 confidence: medium

Preceding tale fragment: Sun sends a man back; a boy gives spears; an old man directs him to a black horse and sweat-house; he returns on cranes, enters four sweatlodges to remove heat, strikes first coup, and becomes a great man.

In the preceding tale fragment, the returning man is hot enough to be felt at a distance and enters four sweatlodges before going home.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8040-8135 confidence: medium

Preceding tale fragment: Sun sends a man back; a boy gives spears; an old man directs him to a black horse and sweat-house; he returns on cranes, enters four sweatlodges to remove heat, strikes first coup, and becomes a great man.

The man is instructed about a black horse and a sweat-house, returns, and later strikes first coup and becomes a great man.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8105-8200 confidence: medium

The man returns on cranes, finds the black horse, is felt as hot from a distance, has four sweatlodges built, becomes no longer hot after the last one, and later strikes first coup and becomes a great man.

The returning Indian’s heat is felt from a distance; four sweatlodges are built, and after passing through them he is no longer hot and goes home.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8105-8200 confidence: medium

Sun tells the man to return to the first old man; the boy gives him spears; the old man says he will find a black horse, should make a sweathouse, and later should strike first coup against enemies.

The man receives instructions about a black horse and future enemies, returns, follows sweatlodge instructions, and later strikes first coup, becoming a great man.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8137-8235 confidence: high

The man learns his relatives mourned him, has seven sweatlodges and pemmican prepared, returns with the Cranes, enters hot sweatlodges with east-facing doors, makes a crane-like noise, is told to dive facing upstream, and the Seven Cranes fly away.

A hunter tells the man that his relatives had mourned him; the man then returns to camp with the Cranes and undergoes rites there.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8202-8300 confidence: high

At the fasting place the medicine-giving birds instruct him. He sends word to prepare seven sweatlodges and pemmican, returns with the Cranes, enters the sweatlodges, makes crane-like sounds, is told to dive upstream, eats pemmican, and the Seven Cranes fly away.

The man returns to his people with the Seven Cranes, requires seven sweatlodges and pemmican, enters hot lodges, imitates a crane, and receives further instruction.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8237-8329 confidence: high

The young man gathers his buffalo fathers, builds a sweatlodge, cures them, and says he will go to his own people to flirt.

The young man decides to go to his own people; buffalo, eagle, and bear provide teeth, hide or blanket, feathers or wing, and a necklace to make him handsome.
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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

The young man gathers his buffalo fathers, builds a sweatlodge, cures them, and says he will go to his own people to flirt.

After being raised and empowered by animal patrons, the young man announces he will go to his own people, is adorned, and is told to marry.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8396-8498 confidence: high

The youth reaches camp, sees young women playing ball, kicks the ball when one comes for it, calls her mother, and she returns crying to her mother.

The grown young man returns to camp, makes his mother acknowledge the past exposure, and is recognized through resemblance and testimony.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8500-8597 confidence: medium

The woman removes her dress to louse herself; the young man returns unexpectedly and sees her; she transforms into an owl with claws out, and the parents say he now knows what he is and should be sent home.

After the raven’s statement and the owl transformation, the guardians say his real people are alive and that they will send him home.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8750-8843 confidence: medium

The child is washed, placed in a rite involving bear-root incense, fire, and the four quarters; the dwarf gives elk teeth, and hides, poles, a lodge cover, and buffalo skins are provided for the couple.

After receiving lodge materials, ornaments, horses, a stone body, clothing, and arrows, the young man returns with his wife and child and camps near the people.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8815-8908 confidence: medium

The dwarf says the young man’s body is now stone, makes a cut-back blanket and a shirt with holes, gives him four arrows colored black, red, yellow, and blue, tells him to wait until the fourth attempt before killing the threatening man, and sends him home.

After receiving a stone body and four colored arrows, the young man is told to go home and to wait until the fourth hostile attempt before killing the threatening man.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9045-9137 confidence: high

The man in the water tipi asks who threw the boy in, says he did not tell One-eye to treat tribesmen that way, keeps the boy four days, says he has taken away One-eye's medicine and will tell Thunder to do the same, then displays medicines; the boy chooses a club, four arrows, a whip, and a plume tied to a long string.

After four days in the water tipi and after receiving instructions, the boy is led out and returns to his own tent.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9140-9237 confidence: medium

The fasting boy returns to camp at Mud Creek, is called to the tipi by the boy thrown into the hole, marries the two girls, changes into better clothes, owns One-eye’s horses, joins war parties with the other boy, and both become chiefs.

The fasting boy returns to camp, marries two girls, receives better clothes and One-eye’s horses, joins war parties, and becomes a chief.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9205-9302 confidence: high

In spring, thunder is heard; the other fasting boy is in the Bighorn Mountains, dreams he is wanted on the Wolf Mountains, fasts there, lies down during a hailstorm, is struck unconscious by lightning, and the hail does not touch him.

The second boy fasts in mountain settings, undergoes hail and lightning, receives medicine and songs from a man, returns to camp, marries, and becomes a chief; the variant also has a boy go out to obtain a vision and return with power.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9639-9732 confidence: medium

The snake father directs the boy to four gentle horses; the couple makes equipment, catches seven eagles, returns home, and the tale states that Crow arrows were thereafter marked with lightning and straight lines.

The couple returns home in spring, and their own people are crying because they thought them dead.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9704-9797 confidence: high

The boy is told he will catch seven eagles and does so, makes a deer-hide bonnet with two tails, and in spring he and the girl saddle their horses and return home to people who thought them dead.

The boy and girl come home in spring while their people are crying because they thought them dead.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10431-10527 confidence: medium

The younger sister goes away crying while seeking jack-rabbits. Her six elder brothers, returning from a war party and smoking on the other side of a hill, hear her; they send the youngest of their party to bring her to them.

The six elder brothers are returning from a war party, hear their younger sister crying, and send the youngest of their party to bring her to them.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10898-10992 confidence: low

The next year, when the river is high, the man says he will visit his friend, disappears, comes to the bank, and sits there; the supplied passage ends before the action is completed.

At the end of the supplied text, the man says he will visit his friend when the river is high and disappears toward the bank.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10930-11031 confidence: high

The Crow ask to take the buffalo; the giant says what he sends out will not return, sends the buffalo after them, and the buffalo follow the men out through the hole.

The four men receive buffalo from the owner, bring them back to the Crow camp, and the tale states that ever since then buffalo were all over the country.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10995-11096 confidence: high

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

The four Crow men follow buffalo into a cave going downhill, emerge near the giants, and later describe having followed the buffalo to the other side of the earth before returning.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11033-11128 confidence: high

Two men make many moccasins, follow buffalo tracks for three or four days, catch up to the hindmost buffalo, see light ahead, and follow the buffalo to another land.

Two men follow buffalo tracks into another land through a route later called a tunnel and bring buffalo back to earth.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11098-11193 confidence: high

The giants fear the little people and carry them about; the Indians request some of the giants' horses, a herd is driven to the hole, the Ack-tipkawia are mentioned as first in existence, and two men bring buffalo back through the tunnel to earth.

The two men bring buffalo back through a tunnel to another entrance and return to earth.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11195-11294 confidence: medium

First account: young men returning from war meet a big snapping turtle; some ride it despite two warnings that it is sacred and dangerous; they cannot get off, shots do not affect it, and it carries them into a lake where they disappear, while the two walkers return home alone.

The first account has two young men return home alone; the second has one survivor return and tell the camp how the others died.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11328-11434 confidence: medium

The enlarged group seeks Crow people, camps near a Crow camp at night, is identified through the central black tipi as the lost children, reunites with parents, and forms a separate camp under the leader.

The group identifies itself to the Crow as the lost children, says none have died, reunites with parents, and is reintegrated as a separate camp.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11393-11499 confidence: high

After a long time the group has about thirty tipis and children nearly grown; they search for the Crow, come to a Nez Perce camp, move to the mountains, and have taken a Nez Perce woman captive.

The group reveals to the Crow camp that they are the lost children and none died; their parents come, and the group camps separately under its leader.
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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 tells Black-elk to go home with the boy, get four sagebrushes, use feathers carried on his back, place the sagebrushes toward his destination, close his eyes, and follow the boy's guidance.

The old man permits Black-elk to go home and instructs him to use four sagebrushes, feathers, closed eyes, and the little boy's guidance; Black-elk then arrives near his home camp.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11524-11621 confidence: medium

The party that left the young man returns with stolen enemy horses; Black-elk's wife and father seek news, White-mountains says he returned long ago, and Black-elk's father mourns him as dead.

The party that left the young man returns without him, his relatives believe he is dead and mourn him, and he later returns toward his camp.
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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 tells Black-elk to go home with the boy, get four sagebrushes, and set them in the direction of travel. With feathers on the old man’s back and the boy seated on them, Black-elk closes his eyes for the first step and opens them at the boy’s direction, finding himself on a high hill near a big camp.

The old man sends Black-elk home with four sagebrushes, feathers, and a closed-eye first step; when told to open his eyes, Black-elk is at a high hill near the camp.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11589-11686 confidence: medium

The party returns with many stolen enemy horses; Black-elk’s wife expects him, his father asks White-mountains about him, and the family gashes themselves, thinking Black-elk has long been dead.

Black-elk’s family believes him dead, mourns him, and later he arrives at the camp and calls his mother, who does not answer.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11624-11724 confidence: high

Black-elk returns after his family fears he has been eaten, asks for a fire, is embraced with the little boy, hears his father sing a rejoicing song, and receives corn balls.

Black-elk is thought possibly eaten by wolves but returns to his parents, is embraced, fed, and celebrated with a rejoicing song.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11689-11789 confidence: high

Black-elk returns, asks his parents to build a fire, is embraced with the little boy, hears his father sing a rejoicing song, and is given corn balls.

Black-elk's family thinks he may have been eaten by wolves, but he returns, is welcomed, recounts how he survived hardship, and later returns home again with feathers.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11726-11823 confidence: low

On a winter warpath the medicineman is shot and his spine broken; he asks to be wrapped in young buffalo hide and thrown into ice-free water, but companions instead leave him at a rock crack where a spring appears and he dies; a note calls it a true story.

The mortally wounded medicineman requests buffalo-hide wrapping and immersion in ice-free water, saying he will overtake the others in two days, but the companions refuse and he dies.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12016-12109 confidence: high

During snowfall, the young woman and boy take saddles and a herd of horses from the hostile camp; the man leads the escape, and snow covers their tracks so the enemy cannot follow them.

The woman and boy take horses from the hostile camp during snowfall; snow covers the tracks, enabling the party to return to their own people.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12081-12174 confidence: high

They reach a camp of their own tribe. On-top-of-the-bull's father is crying and naming the girl, his son, and the boy; he recognizes his son, learns the brother is alive but unable to walk, and takes them to his tipi in a joyful meeting.

The group reaches their own tribe and the father stops crying after recognizing his returned son.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12112-12207 confidence: high

He sees the sought boy tied with outstretched hands to the center pole, pierced at thumbs and ankles, and hanging as an offering to the Sun.

The captive is explicitly hung as an offering to the Sun, and the rescuer ultimately brings him home alive.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12112-12207 confidence: high

At camp, the rescuer tells the mourning sister that her brother is alive, brings her to him, and the story states that the young man then marries the girl.

The rescuer returns the missing brother alive to his sister, and the narrative states that the young man marries the girl.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12177-12272 confidence: medium

The young man follows the moved camp, reaches a camp with four tipi circles and a central Sun dance, and finds the boy tied to the center pole with pierced thumbs and ankles as an offering to the Sun.

The young man finds the captive, survives the trial, escapes pursuit, secures a horse, brings the injured boy home, and reunites him with his sister.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12209-12297 confidence: high

At the center of the Sioux camp is a Sun dance structure with a high pole; the captive is tied high to it. At night the rescuer climbs a pole during singing and drumming, speaks to the captive, frees his limbs, and carries him down.

The captive is tied high to the Sun dance pole and described as offered to the Sun; the young man frees him and undertakes the return journey.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12209-12297 confidence: high

After the Sioux return, the rescuer goes back to their camp, retrieves his gun and knife, takes horses and mules, and holds the weakened captive in front of him while leading the animals homeward.

The rescuer supports the exhausted captive on horseback, feeds him blood and meat, applies fat to his sores, makes a soft saddle, and continues the homeward journey.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12209-12297 confidence: medium

The rescuer explains that the captive's sister said she would marry anyone who brought back any part of her brother; the young woman dreams that she will soon see part of her brother, and the boy improves.

The rescuer says the young woman promised to marry whoever brought back any part of her brother, and the narrative links his journey with recovering the brother.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12274-12362 confidence: high

The orphan decides to go after the young woman's brother; his grandmother objects but makes him moccasins, and he reaches the Sioux camp.

The orphan departs to recover the young woman's brother, enters the enemy camp, frees him, survives capture, and leads him homeward.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12274-12362 confidence: medium

The young woman dreams, “Tomorrow night or the next night I’ll see part of my brother.”

The sister dreams she will see part of her brother, and later the captive interprets changing sun dogs as a sign to alter their route toward the mountains, avoiding a Sioux war party.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12299-12392 confidence: medium

A young man brings a woman's brother back; the woman reunites with her brother, eats meat, stays with the young man, hears his account, returns to camp, and marries him after the story is told publicly.

The passage names the return from the enemy's camp, describes the party running through camp, the man telling the story, and the subsequent marriage.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12364-12457 confidence: medium

A young man brings a woman's brother back; she rejoices with him; they return to camp, the old woman sings glad-songs, the man fires his gun and tells the story, the wife cries over his troubles, and they marry.

The opening fragment describes a return from the enemy's camp, public announcement and narration, and a marriage after the ordeal.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12489-12583 confidence: medium

The Sun-worshiper captures two guns and one bow; on the return, the party sings songs of rejoicing and dances at Livingston, Rockvale, and near Plenty-coups’ place until arriving home.

After recovering horses and weapons, the returning party sings songs of rejoicing and dances at multiple stops before arriving home.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12744-12841 confidence: high

Six men leave at night, cross at the mouth of the Little Horn, approach the Sioux camp area, and Barl'te wishes to take his men home safely and give something to each clan father; he then scouts from a high hill and sees two men butchering.

Six men depart at night on the warpath, Barl'te wishes for safe return and gifts for clan fathers, and the party returns with horses, two of which are given to a clan father.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13036-13130 confidence: high

A foreign tribe camps nearby; the young man steals many horses from them, flees homeward, shoots a buffalo, and nears camp with the horses.

The camp had missed the young man and thought he was killed, but he returns with many horses stolen from the enemy.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13163-13255 confidence: high

The young man dreams of the camp coming toward them, waits, scouts to a river, sees the camp, and with his wife identifies it as Crow when they hear the Foxes and Lumpwoods singing.

The young man dreams the camp is coming, waits, scouts the river, identifies the Crow camp, and is later recognized as the missing man.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13228-13320 confidence: high

The couple sees war parties; the young man kills two men carrying game, takes scalps and property, later kills and scalps two more men, ties the scalps to a lodge pole, and in fall they move to look for their people.

The couple breaks camp to look for their people, identifies the Crow camp, and the young man is recognized as the missing Crow man.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13470-13555 confidence: high

During high spring water, Knife leads boys to a big river opposite the camp holding Comes-from-across; across the river she says the head chief is her husband, promises to marry Knife if she returns, warns of pursuers, and Knife escapes into the woods.

Comes-from-across promises to marry Knife if she returns, later comes home with a horse, and identifies Knife as her husband.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13535-13620 confidence: medium

Knife is an unmarried young man who wants to marry Comes-from-across; she refuses him, is later captured by enemies while berrying, and Knife cuts off his forefinger and goes repeatedly to the mountains.

Comes-from-across is captured by enemies, later speaks with Knife, promises marriage if she can return, escapes, and declares Knife her husband.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13535-13620 confidence: low

At high water in spring, Knife leads boys to a big river near the captors' camp, identifies himself as Crow and as Knife, asks for Comes-from-across, learns the head chief is her husband, receives her conditional promise to marry him, and escapes pursuers through the woods.

Knife times journeys by spring high water and fall shallow water; the river separates him from the captors' camp, and Comes-from-across later returns home.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2729-2833 confidence: high

The mother digs up a large wild turnip, makes a hole, and shows the boy many gamblers below. She identifies the place as where she came from and tells the boy to ask Sun for buffalo sinews.

The mother plans to go home to the camp below and descends with her son by a rope made from sinews.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2794-2898 confidence: high

Sun hunts buffalo and brings sinews. Spider makes the sinews into a rope. The woman enlarges the sky-hole, ties the rope to her digging-stick, carries the boy on her back, and descends until the rope ends at the treetops.

The mother obtains a spider-made sinew rope, opens the sky-hole, and climbs down with the boy toward the earth, but the rope is too short.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3037-3144 confidence: high

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

The husband says he will send the woman home; he prepares a rawhide bucket and sinew, and the woman and her boy are lowered toward the earth through the sky-hole.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3102-3209 confidence: high

The husband says she disobeyed him and will be sent home in four days; he kills a buffalo, makes a rawhide bucket, and has the sinews braided and dried.

A rawhide bucket and braided sinew are made so the woman and boy can be lowered through the sky-hole toward the earth, which the woman regards as return to her people.
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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

After eating before departure, the boy sends four arrows and his bow upward from his brother's bed and goes up to the sky; the passage links his morning eating to later custom.

The hero sends four arrows and his bow upward and then ascends to the sky; later he sends arrows downward and follows them back to earth.
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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

After finding the brother gone, the boy cooks and eats before leaving; the passage explains morning eating from this. From the brother’s bed he sends four arrows toward the smoke, throws his bow along, and goes up.

Ka/ricbapi'tuac sends arrows and his bow upward before going to the sky, and later sends arrows downward and follows them back to earth.
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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

In spring a little bird warns that Long-arms will take the boy by his father’s orders; the boy substitutes his younger brother in his bed with a feather marker, and Long-arms abducts the younger brother after midnight.

The younger brother is taken to the sky by Long-arms, held at a Sun dance where eating is planned, and brought back by the older brother.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3545-3643 confidence: medium

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

The son breaks the father's prohibition against shooting meadow larks and learns he should go home; the mother then digs the prohibited bushy-stemmed turnip, revealing a hole to earth.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3610-3708 confidence: medium

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

The boy violates the warning not to shoot meadow larks and learns he is Indian; then, despite a warning about bushy-stem turnips, a dug turnip reveals a hole down to earth.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4347-4441 confidence: medium

At the fourth camp the people are black eagles and Long-arm is their chief; a crowd gathers around Curtain-boy, who is in pain, and a young man says the black eagles brought him up to eat him.

The captive is described as brought up to the fourth camp, the brothers report hardship above, and they return home by descending through a sky-hole on arrows.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4412-4506 confidence: medium

Curtain-boy calls to Rattling-head and says he has suffered; Long-arm has his arms around the captive, refuses to release him, threatens to eat the rescuer, and Rattling-head's bow and arrows become good; he shoots a stone and blood appears.

The bow and arrows become good after being rubbed, make a stone bleed, kill Long-arm, and later serve as the means by which the brothers descend through the sky-hole on the way home.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4412-4506 confidence: high

The rescuer takes his brother homeward; at the sky-hole he lends Curtain-boy two arrows and himself goes down on two arrows, then tells his parents they had a hard time above.

The brothers travel homeward, reach the sky-hole, and go down by means of arrows before reporting their hard time above to their parents.
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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: high

A man rejects ordinary plates, says a pregnant woman is his plate, kills the woman with a heated stone, pulls out two children, throws one behind a screen and one into a spring, alters her face, and runs off.

One child is placed behind the screen and one in the spring; the first later summons the second, and Spring-boy ultimately comes out to live with his father and brother.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4742-4838 confidence: high

The boys give another severed arm to the Moon, who places it in the sky as Hand Star; they descend by arrows, return home, show the knife and fire-moccasins to their parents, and say they killed bad things above and on earth but fear Old-Woman’s-Grandchild.

After the rescue, the boys shoot arrows downward, follow them, and arrive back on earth.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5108-5210 confidence: medium

The boy returns with his comrade to the place where he entered the sky, shoots an arrow through the opening, alights where it lands, and reaches his own tipi as the hole closes.

After the rescue, the boy returns to the place where he had entered the sky, uses an arrow at the opening, and comes home as the hole closes.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5306-5405 confidence: medium

Old-Man-Coyote changes into a wolf, returns to the Sun, reports that the people cannot be starved, and the Sun releases buffalo, deer, and grouse so they return to earth.

In the preceding tale fragment, the Sun turns loose animals he had taken away, and they return to earth.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5962-6068 confidence: medium

The buffalo wife forbids name-calling; after the husband calls her like a ghost, she and the child vanish, buffalo and calf tracks are found, and a winter sparrow says the tracks are his wife's and lead to a big herd.

After the wife and child leave, the man follows tracks, receives animal guidance, undergoes recognition tests in the herd, and brings them back.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6027-6133 confidence: medium

The buffalo wife asks not to be called names; after the husband marries again, he calls her like a ghost, and at night she and the child disappear, leaving buffalo and calf tracks at the camp edge.

After the wife and child vanish, the man follows tracks, receives guidance from a winter sparrow and a wolf, reaches the buffalo herd, and eventually returns with wife and child.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6070-6164 confidence: medium

The buffalo wife forbids being called ghost-like; the husband later says she is almost like a ghost; she says she will go home, disappears at night, and the tracks become buffalo tracks farther along.

The buffalo wife forbids a ghost-like comparison, leaves when it is spoken, is tracked by human-to-buffalo tracks, and later returns with the husband.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6070-6164 confidence: high

The husband follows and repeatedly meets buffalo who call him brother-in-law, direct him toward tents, and say the wife’s father and mother are there; the buffalo are living in tents like Crow Indians.

The husband follows his wife and child into a buffalo community, receives guidance from buffalo affines, and reaches the wife’s parents.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6135-6229 confidence: high

The husband follows the trail through groups of buffalo; buffalo address him as brother-in-law and direct him toward the wife, child, and her parents in tents like Crow tents.

The husband travels to the buffalo camp, receives guidance from buffalo kin, and recovers wife and child by identifying the signs given by the child.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6956-7058 confidence: high

The party leaves for home, some stay because of marriages and children; two young men inspect the home camp for remarried wives; Camp-boy returns after three winters with the girl.

After three winters, returning warriors send scouts to learn which wives have remarried before entering camp.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7021-7123 confidence: high

After winter travel and fighting on the way, the party reaches its own country; two young men check tipis to see who has remarried, report Camp-boy’s wives’ status, and Camp-boy appears in camp after three winters with a fine girl.

Camp-boy returns after three winters, and messengers determine that some wives of absent warriors have remarried while others remain unmarried or mourning.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7253-7357 confidence: high

The young man says the girl will not marry him unless he fetches Red-hair's hair; helpers debate, identify two young women as white-tail deer and ant, make female body parts for him, and call the wolverene to transform him into a woman.

The young man departs to obtain Red-hair's hair because the girl requires it for marriage, then returns with it and marries her.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7452-7546 confidence: high

The man chooses the bald-headed eagle as his preferred form; Thunder performs over him so he becomes a bald white-headed eagle and places two arrow points in his wing so he will not forget himself entirely.

The man is changed into a bald white-headed eagle, later into a chicken-hawk, recovers awareness through an embedded arrow point, and is finally told to go home and become human again.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7452-7546 confidence: high

The man chooses the bald-headed eagle as his preferred form; Thunder performs over him so he becomes a bald white-headed eagle and places two arrow points in his wing so he will not forget himself entirely.

Arrow points are inserted to keep the transformed man from forgetting himself entirely, and one arrow point later causes him to come to himself and ask to go home.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7549-7645 confidence: high

The Crow cannot get down, tells Thunder he likes the condor, is transformed entirely into a condor, places two arrowheads on his wings, goes with the condor to big water, and eats fish.

The Crow is transformed entirely into a condor, later remembers he is an Indian, and after the underwater ordeal comes out human and returns to camp.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7614-7710 confidence: high

Thunder asks which bird the stranded protagonist likes; he chooses the condor, is transformed into a condor, places arrowheads on his wings, and lives by big water eating fish.

The protagonist is transformed into a condor, later remembers his human identity, is made human again, and returns to camp.
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Teton Sioux Music BUBEAU OF AMEBICAN ETHNOLOGY / BUREAU OF AMERICAN ETHNOLOGY BULLETIN 61 PLATE 65 / BUBEATJ OP AMEBICAN ETHNOLOGY / BULLETIN 61 PLATE 66; lines 29292-29338 confidence: medium

The Sioux attacked a Crow camp, captured 80 horses, killed three Crows, considered the expedition successful, and sang on the way home.

The Sioux are described as returning home after the attack while singing that they are bringing home the enemy's horses.
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Teton Sioux Music BUBEAU OF AMERICAN ETHNOLOGY / F AMERICAN ETHNOLOOV / BUREAU OF AMERICAN ETHNOLOOV BULLETIN SI PLATE G7 / ONE BUFFALO; lines 28193-28241 confidence: medium

The brother-in-law made the report and said, “Eagle Shield was the very first one killed.”

The passage states that Eagle Shield was reported first killed, then describes the returning group entering the village unwounded with captured horses.
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Teton Sioux Music BUREAU OF AMEBIGAK ETHNOLOGY / BUBEAU OF AMEEICAN ETHNOLOGY / IS - / BUREAU OP AMEBIGAN ETHNOLOGY; lines 17629-17707 confidence: medium

White Shield held the stone in his palm and said it would disappear; Bull Head watched it closely and reported that it suddenly vanished; the time a stone is absent depends on the distance it must travel.

The stone vanishes from White Shield's hand, is absent for a time linked to the distance it must travel, returns at the door, and communicates a message about the missing articles.
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Teton Sioux Music BUREAU OP AMEBICAN ETHNOLOGY / BUREAU OF AMERICAN ETHNOLOGV / IMPLEMENTS USED / BUREAU OF AMEBICAN ETHNOLOGY; lines 29435-29506 confidence: medium

The wounded man is refreshed by broth, left with a young man, and eight days later joins another war party with his companion and reaches home safely.

The passage describes a severely wounded man being nourished and left in care, then found able to travel and brought safely home.
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Teton Sioux Music BUREAU OP AMEMCAN ETHNOLOGY / MN8M01R1 / TETON 6I0UX MUSIC / TWO SHIELDS; lines 24812-24832 confidence: medium

Joining a war party was not treated as a great honor; no demonstration marked departure, and an old warrior said honor and demonstration belonged to victorious return.

The quoted old warrior states that honor was in coming home victorious and that demonstration was reserved for the return.
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Teton Sioux Music DBXSMOBIJ TETON SIOUX MUSIC 55 / BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX; lines 6104-6169 confidence: medium

One young man has impure thoughts; a cloud descends and envelops him, and when it leaves he is only a skeleton. The Maiden commands the other young man to return to camp without looking back.

The Maiden orders the surviving young man to face toward camp, start home, and not look back.
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Teton Sioux Music E-BUFFALO-WALKINQ / BUREAU OF AMERICAN ETHNOLOOV BULLETIN 61 PLATE 13 / TETON BIOUX MUSIC / J J J; lines 8863-8973 confidence: high

After deciding on a tree, the young men return to report to the Intercessor; friends answer their signal, ride on horseback to meet them, circle around them, and escort them to camp.

The young men return after choosing the tree, report to the Intercessor, are met and escorted by friends, and are welcomed with song and dancing.
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Teton Sioux Music IIS! U CJ / BUBEAU OF AMEBICAN ETHNOLOGY / BUREAU OF AMERICAN ETHNOLOGY BULLETIN 61 PLATE 65 / BUBEATJ OP AMEBICAN ETHNOLOGY; lines 29209-29289 confidence: medium

“Eagle Shield captured [her], carrying her away on his horse ... the next autumn she ran away and returned to her own people.”

The captured woman runs away the next autumn and returns to her own people.
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Teton Sioux Music MN8M01R1 / TETON 6I0UX MUSIC / TWO SHIELDS / BUBEAU OF AMERICAN ETHNOLOGY; lines 25438-25509 confidence: low

Song text with English glosses: in the north; to those hills; I climbed; roaming; again; I myself; come.

The song text pairs roaming with "again" and "I myself come."
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Teton Sioux Music N WITH WAR INSIGNIA OF A RELATIVE / BUREAU OF AMERICAN ETHNOLOOY / XBTON SIOUX MUSIC / BUBEAU OF AMEBICAN ETHNOLOGY; lines 27443-27582 confidence: medium

The translation gives the idea: “you may go on the warpath”; when “you return,” “I will marry you.”

Both translations include going on the warpath, and the Siya'ka rendition promises marriage when the addressee returns.
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Teton Sioux Music OANCE ORNAMENT MADE OF HAIR / TETON SIOTTX MUSIC / N WITH WAR INSIGNIA OF A RELATIVE / BUREAU OF AMERICAN ETHNOLOOY; lines 26931-27215 confidence: medium

Song No. 146 is sung by Earth-Medicine Woman; the gloss includes pleasant times, Holy Medicine, the statement that he has killed one, and that he is returning.

Mrs. Lawrence remembers her aunt singing when the war party returned with news of White Butterfly’s death; song No. 146 also presents a return after killing.
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Teton Sioux Music TETON 6I0UX MUSIC / TWO SHIELDS / BUBEAU OF AMERICAN ETHNOLOGY / BUBEAU OF AMEBICAN ETHNOLOGY; lines 25512-25584 confidence: medium

The glosses include "my bed is," "I have roamed," "again," "I myself," and "come."

The first-person speaker says he has roamed and comes again.
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Teton Sioux Music TETON SIOTTX MUSIC / N WITH WAR INSIGNIA OF A RELATIVE / BUREAU OF AMERICAN ETHNOLOOY / XBTON SIOUX MUSIC; lines 27329-27440 confidence: medium

Interlinear song text and gloss: “he said,” “went away, never to return,” “older sister,” and “the songs [in honor of warriors who return victorious] you must learn.”

The passage refers to songs in honor of warriors who return victorious.
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Teton Sioux Music TONE MATERIAL / ACCIDENTALS / STRUCTURE / BUREAU OF AMEBICAN ETHNOLOGY; lines 12491-12723 confidence: medium

Song gloss includes: 'friends ... behold me ... in a sacred manner ... I return ... you, tribe ... the nation sitting holy.'

Song No. 42 repeatedly states that the singer returns in a sacred manner and asks friends and the tribe to behold him.
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Teton Sioux Music WOBD8 / BUBEAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMERICAN ETHNOLOGY / BTJUEAU OF AMERICAN ETHNOLOGY; lines 30448-30574 confidence: high

The narrator keeps four men and the sick boy, sends others home, follows slowly with the horses, makes hot water from snow in a buffalo-head hide using a hot stone, and boils meat in buffalo tripe for soup.

The narrator tends the sick boy during a slow return journey, preparing hot water and soup with available materials and remaining with him after return.
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Teton Sioux Music WOBD8 / BUBEAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMERICAN ETHNOLOGY / BTJUEAU OF AMERICAN ETHNOLOGY; lines 30448-30574 confidence: high

Near Queen's Land, the boy's parents meet the party; the boy is given to them, the narrator returns home and fires guns, then stays two days and nights with the boy, who calls him father and dies the next morning; the boy is called Wana'gli ya'ku, 'Brings the arrow.'

The boy is remembered as Wana'gli ya'ku, 'Brings the arrow,' because he brought home an arrow in his body.
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Teton Sioux Music WOBD8 / BUBEAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMERICAN ETHNOLOGY / BTJUEAU OF AMERICAN ETHNOLOGY; lines 30576-30678 confidence: low

The interval of a fourth is described as prominent in songs concerning animals and implying motion, and this appears in the plots of the songs.

The passage links animal and human-subject songs with motion and gives titles translated as He is returning and I wish to roam.
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Teton Sioux Music WORDH / BUREAU OF AMERICAN ETKNOLOOV / OANCE ORNAMENT MADE OF HAIR / TETON SIOTTX MUSIC; lines 26708-26875 confidence: high

Song No. 144 includes the glosses: “the attacking party will return” and “that woman ... stands there smiling.”

The song and prose both concern a war party returning toward the village, where women come to meet the warriors.
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Teton Sioux Music XBTON SIOUX MUSIC / BUBEAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMERICAN ETHNOLOGY / F AMERICAN ETHNOLOOV; lines 28122-28190 confidence: medium

The party eats, stores food in trees for the return, follows snow tracks, and views the Crow camp from buttes.

The account follows an outward movement toward the Crow village, horse capture, pursuit, and return home with the herd.
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Teton Sioux Music XBTON SIOUX MUSIC / BUBEAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMERICAN ETHNOLOGY / F AMERICAN ETHNOLOOV; lines 28122-28190 confidence: medium

The Sioux sometimes send a man ahead of a returning war party to give a false report, such as saying all but himself were killed, after which wailing follows.

The passage says the Sioux sometimes sent a man ahead of a returning war party to falsely report that all except himself were killed, causing wailing in the village.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13932-14025 confidence: medium

A young man wrongfully accused by his father’s second wife is abandoned on an island, flies across a lake in gull’s skin, passes closing cracks by throwing fish, returns to his abused real mother, orders the rival’s baby thrown into fire, and kills his father with heat from pulled-down sunbeams.

One accused youth is abandoned on an island and returns by gull-skin flight; Teze'xnin is made to fall into water from a chopped tree but escapes and becomes strong.
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The Assiniboine II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS. / APPENDIX.; lines 16420-16852 confidence: medium

He tells the restored people to go home from wherever they came; they scatter to their tribes or places of origin, whites are also mentioned, and a female figure alone remains.

After restoration, the people are told to go home and scatter back to the tribes or places from which they came.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10759-10862 confidence: high

An orphan boy raised by grandparents is strapped to a travois while his grandmother fetches wood; a dog chases a jackrabbit, runs away with the baby, and the child is lost despite a search.

The orphan boy is carried away and lost, then buffaloes find, nurse, raise, instruct, and escort him back near his human camp.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10865-10960 confidence: high

The youth returns home to parents who thought he had died and were mourning; a lodge is made for him, he eats grass like a buffalo for four days, his wife is frightened by his snorting, and then he eats ordinary food.

The youth returns home after his disappearance; his parents thought he had died, had cut their hair, and were lamenting him.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12093-12180 confidence: medium

At two big seas, the new chief ties on mink-skins, walks on water, sprinkles dirt that turns into land for the people to cross, and the land disappears after each crossing.

As new chief, the hero leads his people home by walking on water and sprinkling dirt that becomes land until all have crossed, then disappears.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12498-12565 confidence: medium

The boy says that in eight days he will bring more stakes, mentioning that his father is a big chief and that he has many relatives; Crow says the first to arrive should plant a stick in the ground.

After losing, the boy says he will come back in eight days with more stakes, and he travels homeward.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12567-12645 confidence: medium

The stranger identifies himself as a lost son; the chief receives him, says he had vowed to adopt him if found, provides bedding and clothing, and the boy asks the chief's band to accompany him to the place where he was beaten in a game.

The boy says he has come to gather people to accompany him to the place where he had been beaten in a game, and later chooses a horse-race against Crow.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 13156-13240 confidence: high

The son-in-law alone returns home, remains silent with grief, tells his father-in-law that all his brothers-in-law were killed, and is sent with tobacco to other bands, who come to the camp.

The son-in-law in the first variant and the fast runner in the second return alone or as the survivor and report the deaths of the others.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 13415-13495 confidence: high

Twenty-two Cree hear a woman crying in a coulee, find Porcupine beating his wife, and hear his warning to go home or be killed. The Cree chief refuses; hostile Indians later kill all except an orphan and one wounded man.

A wounded man survives after the party is killed, endures hardship, hears his parents lamenting, and declares, “I am not dead, I am here.”
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8643-8730 confidence: medium

Icma' sits in the box with the youngest girl and pulls the rope. While they are being hauled up, Wood-Twister suggests cutting the rope; Timber-Hauler refuses, but Wood-Twister cuts it. Icma' falls, and the companions take the girls to the chief.

During the ascent from the underground country, Wood-Twister cuts the rope and Icma' falls back down.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8732-8829 confidence: high

Icma' arrives when his false friends are about to marry the girls; he enters the lodge, and Wood-Twister, frightened, leaves and never returns.

Icma' returns at the attempted marriage, the false friend flees, and the handkerchief, tie, and ring identify him as the rescuer.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8831-8928 confidence: medium

The boy reaches his father's camp, hears his mother crying, is announced by a bird, is initially said to have been dead for a long time, and is embraced by his mother, who shows sores from abuse.

The mother says her son has been dead for a long time, but the boy appears and is recognized by both parents as back.
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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: high

The wife warns of another test; Sitcon'ski takes the young man by canoe to an island for eggs and secretly paddles home.

In both island episodes, the father-in-law abandons the son-in-law by canoe, but the son-in-law returns home before him.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9577-9662 confidence: high

Inkton'mi tells the youth not to look back until he reaches the other side of the hill. The youth looks back and is drawn back to the camp. His 'sister' repeats the warning and tells him to eat corn. He obeys, crosses the hill, returns to his starting place, finds his three lost brothers, and tells his story.

Inkton'mi tells the youth not to look back before crossing the hill; when the youth looks back he is drawn back to the camp, and when he obeys he crosses the hill and returns to his starting place.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9577-9662 confidence: medium

Inkton'mi tells the youth not to look back until he reaches the other side of the hill. The youth looks back and is drawn back to the camp. His 'sister' repeats the warning and tells him to eat corn. He obeys, crosses the hill, returns to his starting place, finds his three lost brothers, and tells his story.

After escaping the giants' camp and crossing the hill, the youth reaches the place he began from and finds his three lost brothers.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9856-9940 confidence: high

Spider approaches the crying women, says they can return home, ties each to a rope, connects the ropes with a string, and instructs them to keep their eyes closed during descent.

Spider ties the women to ropes and lowers them from the sky toward home.
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The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGY / THE WHITE BUFFALO HIDE / THE QUEST OF FOOD / THE RITUAL OF THE WHITE BUFFALO HIDE; lines 18493-18581 confidence: medium

Part IV opens with a chiefs' song about the council deciding the hunt route; the people start toward the lowing herds; the herds retreat but are seen at a distance.

The people start toward the herds, runners search and return with news, hunters take animals, and boys carry meat back for the sacred feast.
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The Omaha Tribe F3EHB1 / SOCIETIES / SOCIETIES / THE OMAHA TRIBE; lines 33571-33702 confidence: medium

The man used to go alone to the hills, weep, and pray for his sister's presence.

The man's dead sister is perceived as present, speaks to him, and the encounter ends his mourning.
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The Omaha Tribe FRANCIS LA FLESCHE / A MEMBER OF THE OMAHA TRIBE / CONTEXTS / CONTENTS 21; lines 758-969 confidence: medium

The warfare section lists the Sacred War Pack, departure ceremonies, scouts, return of a war party, war honors, weapons, the Sacred Shell, and the Cedar Pole.

The warfare contents explicitly list departure ceremonies for aggressive and defensive war parties and the return of a war party.
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The Omaha Tribe GOVERNMENT CONTROL OF TRADERS / INTRODUCTION OF NEW FOODS, GAMES, AND DISEASES / INTRODUCTION OF NEW WORDS / TREATIES WITH THE UNITED STATES; lines 40908-40997 confidence: medium

At the time of the 1830 treaty, the Omaha had left their Omaha Creek village near present Homer because of continued Sioux warlike incursions and were living near the Elkhorn River.

The Omaha leave their Omaha Creek village because of Sioux incursions and later make two attempts to return, both frustrated by Sioux war parties.
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The Omaha Tribe ISDEX / INDEX / VOCABULARIES 103-112, 113 / INDEX; lines 48185-48443 confidence: medium

Warfare is indexed with aggressive and defensive categories, authorization, departure, organization, return, scouts, warrior dress, ethics, fighting methods, weapons, a lost war ritual, Sacred War Packs, Tent of War, clouded sky as emblematic of war, and Osage elk rites associated with warfare.

The warfare entry explicitly lists authorization, departure, organization, and return of war parties for aggressive and defensive warfare.
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The Omaha Tribe J J / THE OMAHA TRIBE / THE OMAHA TRIBE / THE QUEST OF FOOD; lines 20173-20310 confidence: medium

The hunters hasten back to camp and see one boy hurrying with a burden: the tongues and heart for the sacred feast; all are going home.

The Eleventh Song centers on returning to camp, including the boy carrying tongues and heart for the sacred feast.
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The Omaha Tribe JOSEPH LA FLESCHE / SURVEY OF THE RESERVATION / EXTERMINATION OF THE BUFFALO / THE PONCA TRAGEDY; lines 41567-41588 confidence: high

Standing Bear and followers returned in spring 1879 bearing the bones of his dearly loved son for burial.

Standing Bear and followers return bearing the bones of his son for burial.
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The Omaha Tribe MEETING WITH THE WHITE MEN6 / INFLUENCE OF TRADERS / THE OMAHA COUNTRY / VILLAGES ON THE MISSOURI; lines 5486-5556 confidence: medium

A later-generation war party traveling east beyond the Missouri encountered a village where the people spoke Omaha.

A later war party finds Omaha-speaking relatives, changes from warlike intent to peace, persuades them to return, and the Omaha people are united again.
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The Omaha Tribe MEMBERS / SOCIETIES / J J / THE OMAHA TRIBE; lines 36265-36356 confidence: high

"Nonge, running; shuthethabiga, going forth in your direction; undamonthin duwage, along the different paths they are running."

The literal translation and explanatory note pair going forth with birth and vigorous life, and returning with Mother Earth and final death.
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The Omaha Tribe MEMBERS / SOCIETIES / J J / THE OMAHA TRIBE; lines 36265-36356 confidence: high

"The \"running\" indicates vigorous and abundant life, the birth of living things \"going forth;\" the second stanza refers to their \"returning\" to Mother Earth, moving along the different paths to final death."

The passage states that the second stanza refers to living things returning to Mother Earth along different paths to final death.
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The Omaha Tribe RETURN OF A WAR PARTY / THE OMAHA TRIBE / VICTORY SONG / WARFARE; lines 28933-29070 confidence: high

The ceremony took place shortly after the return of victorious warriors; pack keepers were the only officials, chiefs were only onlookers, keepers stood behind the packs facing east, and warriors stood before the packs to claim honors.

The Wate'gigthu ceremony occurs shortly after victorious warriors return and concerns claiming and awarding war honors.
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The Omaha Tribe SECOND SONG / THE OMAHA TRIBE / THE QUEST OF FOOD / J J; lines 19671-19781 confidence: medium

"Ethonbe, appear; ake... I return... cae, noise, as made by voices; tithe, suddenly; awathe, I make them."

The literal glossary explicitly renders part of the repeated song phrase as 'I return.'
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The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33897-33911 confidence: medium

"I am going away, and shall take your children that you have given me. But I shall come again; you will find me on the lake shore; I shall be in what you find there."

The stranger says he is going away, will take the children, and will come again, telling the parents to find him on the lake shore in what they find there.
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The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / SOCIETIES / SOME CURATIVE PLANTS; lines 39119-39196 confidence: medium

“under certain conditions the realm of the dead is accessible to the living”; a person in a swoon was thought to have temporarily died and entered the region of death.

A swooned person is thought to enter the region of death and return to life when departed relatives do not speak to him.
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The Omaha Tribe SOCIETIES / THE TE' ITHAETHE / THE OMAHA TRIBE / SOCIETIES; lines 32424-32491 confidence: medium

Doctors remain all night applying medicine and dressing the wound; the boy is treated for four days; on the third evening they say he is out of danger and will stand at sunrise to greet the return of life.

Doctors say the boy will stand in the morning, meet the rising sun, and greet the return of life; at dawn he is lifted and takes steps east.
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The Omaha Tribe SOCIETIES / THUNDER SONG / THUNDER SONG / SOCIETIES; lines 32832-32905 confidence: medium

Contributions for peace and gifts ending mourning can be counted. After a respected death, societies and dances cease; a chief calls for gifts; two men bear gifts to the mourners and each gives a horse; the mourners are told the gifts allow them to cut hair and return to the people.

Gifts are brought to mourners so that they may cut their hair and return to the people; songs and dances resume after the herald's proclamation.
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The Omaha Tribe TENTH SONG / ELEVENTH SONG / TWELFTH SONG / THE OMAHA TRIBE; lines 16403-16443 confidence: medium

The priest says the spirits of the old men seem to have returned and hover about him; he feels their courage and strength, and 'the memory of the songs revives.'

The priest says spirits of old men have returned and hover about him, giving him courage and strength as the memory of the songs revives.
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The Omaha Tribe THE OMAHA TKTBE / EMOLUMENTS OF CHIEFS AND KEEPERS / OFFENSES AND PUNISHMENTS / THE OMAHA TRIBE; lines 14468-14559 confidence: high

The murdered man’s spirit is believed inclined to return to the village to punish people; the body is turned face downward and the soles are slit to impede haunting, called wathi'hide, and the spirit is supposed to bring famine.

The murdered man’s spirit is believed inclined to come back to the village to punish people and bring famine.
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The Omaha Tribe THE OMAHA TRIBE / EARTH LODGE-FRAMEWORK AND STRUCTURE / THE OMAHA TETBE / HISTORIC VILLAGES AND PLACES; lines 6636-6775 confidence: medium

Little Village was built by the Omaha on the Elkhorn River in 1841 after moving from the Missouri River because of Sioux attacks; it had few earth lodges, was occupied two years, and then the people returned to their old village on Omaha Creek.

The Omaha leave the Missouri River area for the Little Village because of Sioux attacks, occupy it for two years, and then return to their old village on Omaha Creek.
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The Omaha Tribe THE OMAHA TRIBE / EARTH LODGE-FRAMEWORK AND STRUCTURE / THE OMAHA TETBE / HISTORIC VILLAGES AND PLACES; lines 6636-6775 confidence: medium

The place where Wanon'kuge was attacked is described as the site of an August 1859 battle between Omaha and Oglala Sioux; lives were lost, the Sioux suffered greater loss, and two Omaha captives, a woman and a child, were taken. The child was returned and the woman later found her way back.

After the Wanon'kuge battle, a child captive is returned and a woman captive later finds her way back to her people.
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The Omaha Tribe THE OMAHA TRIBE / MUSIC / THE OMAHA TRIBE / LJ LJ; lines 26955-27069 confidence: high

The singers began the music, and the two young men held the feathered stems high and danced in two straight lines to and from the east, simulating eagle flight.

The dancers' straight lines to and from the east and the straight red line on the pipes are explicitly said to signify that one may go forth and return in peace to the lodge without fear.
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The Omaha Tribe THE OMAHA TRIBE / SOCIETIES / INTRODUCTORY TO DRAMATIC MOVEMENT / THE OMAHA TRIBE; lines 35231-35320 confidence: low

The song refers to the story after the shell was found, when the husband calls to his wife, "We will now run home." The movement accords participants with animals and magical or mysterious animals, grants swiftness and magic power, and has an underlying meaning of added life and reproductive power.

The song is said to refer to a story incident in which, after the shell is found, the husband calls to his wife, "We will now run home."
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The Omaha Tribe THE QUEST OF FOOD / SECOND SONG / THE OMAHA TRIBE / THE QUEST OF FOOD; lines 19442-19669 confidence: low

The next section is titled “Fifth Song — Return of the Runners,” followed by musical notation and sung text; the supplied excerpt gives no literal translation or explanation for this song.

The fifth song is titled “Return of the Runners.”
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The Omaha Tribe THE TE' ITHAETHE / THE OMAHA TRIBE / SOCIETIES / THE OMAHA TRIBE; lines 32494-32512 confidence: medium

To avert the death, the member heats water while singing and casts it on the ground to the right or left of the threatened person's lodge entrance, never straight from the door.

The passage says the ritual act thwarts the spirit's movement toward the spirit world and forces it to return, allowing the threatened person to continue living.
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The Omaha Tribe THE OMAHA TRIBE / WARFARE / RETURN OF A WAR PARTY / THE OMAHA TRIBE; lines 28901-28931 confidence: high

The leader sent a man near the village to announce the names of the slain; relatives wailed, and the victorious party later entered amid welcome for the living and sorrow for the dead.

The passage centers on a returning war party, advance communication to the village, public naming of the slain, and collective reception.
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The Omaha Tribe WARFARE / THE OMAHA TRIBE / WARFARE / RETURN OF A WAR PARTY; lines 28886-28898 confidence: medium

An authorized aggressive war party was required to go directly to its destination and, after battle, return by the same path.

The war party must return after battle by the same path it took outward.
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The Omaha Tribe WE'GACAPI / TWENTY-SEVENTH ANNUAL REPORT PLATE 5 / STANDING BEAR / RECENT HISTORY- PERSONAL NAMES; lines 2727-2822 confidence: high

After being refused permission to return, the chiefs left the official and walked about 500 miles home in forty days during winter, with only a few dollars and a blanket each.

The chiefs first walk back from Indian Territory, and later Standing Bear returns with his son's bones; the old Niobrara home is eventually restored to Standing Bear and his followers.
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The Pawnee - Mythology (Part I) ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477 / ABSTRACTS. 479; lines 23641-23659 confidence: medium

The girl desires the boy, seeks him out, and he offers to run away with her, asks her to get sewing implements, and they make a home in timber.

The boy and girl leave the village to make a home in timber; the boy later returns during enemy attack and defends the village.
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The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23777-23830 confidence: medium

Ready-to-Give returns north and warns against the wife’s uncles; later a starving man from the former village arrives, is taken into the lodge, fed, given meat, and sent to ask all the people to return.

A man from the former village comes because his children are starving; the boy feeds him, sends meat, and tells him to ask all the people to return, after which the people return.
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The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23885-23930 confidence: high

The boy continues west, meets dwarfs who kill game with slings, proves his bow and arrow superior, teaches them its use, and is told there are no people to the west.

The boy leaves, travels west under supernatural guidance, reaches the horizon and the gods' lodge, then returns with food, seeds, and powers that benefit his people.
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The Pawnee - Mythology (Part I) ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493 / ABSTRACTS. 495; lines 24476-24524 confidence: medium

After five days in the hole, the boy is discovered by an old woman's grandchild; they rescue and feed him, bring materials for weapons, hunt many animals from rat to buffalo, and the old woman builds a fine tipi from skins.

The boy remains in the hole for five days, is discovered and rescued, receives new weapons, hunts successfully, regains his belongings, and is restored against the impostor.
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The Pawnee - Mythology (Part I) ABSTRACTS. 493 / ABSTRACTS. 495 / ABSTRACTS. 497 / ABSTRACTS. 499; lines 24633-24718 confidence: high

Bright Eyes is rejected by a girl, grieves, crosses water to Prairie Dog town, marries a young Prairie Dog, and his mother tracks him by tears and footprints.

Bright Eyes leaves his village, enters Prairie Dog town, marries there, and is later restored to his mother's son through the black arrow.
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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. 519 / ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525; lines 26096-26127 confidence: high

The black horse takes the boy to his father's village; after he obtains presents from his parents, he returns to the animals' lodge, where horses give him a spear, shield, and black lariat, and buffalo give him wool and paint.

After receiving animal gifts, the boy returns home, succeeds on the war path, captures ponies, and becomes a famous warrior.
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The Pawnee - Mythology (Part I) ABSTRACTS. 525 / ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531; lines 26337-26404 confidence: high

At daylight the people turn into animals and birds and leave; they return nightly for four nights, and the man returns home, makes songs, and institutes the deer dance.

The man returns from the animals' lodge to his people, makes songs commemorating his introduction to the lodge, and institutes the deer dance.
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The Pawnee - Mythology (Part I) ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533; lines 26500-26546 confidence: high

Ten Eagles fly with the boy home, alight on a village mound, circle him, and he becomes a boy; he finds his parents mourning and gives his mother his bundle for an altar in the west.

The boy returns from the Eagles to his village with a bundle and later uses the acquired eagle power in war and ceremony.
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The Pawnee - Mythology (Part I) ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535; lines 26623-26655 confidence: high

A mysterious unseen boy says he will take the mourner to his wife and guides him south; the young man reaches a bright tipi, where an old woman describes the dark way to spirit land, the black stream and log crossing, and gives four clay balls.

The mourning husband is guided south, receives directions to spirit land, crosses black water, enters a spirit village, finds his dead wife, and returns with her.
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The Pawnee - Mythology (Part I) ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535; lines 26623-26655 confidence: medium

After the last ball is thrown and the last buffalo killed, the mysterious companion reveals he is Wind; the man and wife return to the village, live happily for a time, but women become fond of him because of the elk dance and he is not true to his wife, who dies a second time.

The wife returns from spirit land but dies a second time after the husband is not true to her; Wind says he cannot regain her because he disobeyed.
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The Pawnee - Mythology (Part I) ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535 / ABSTRACTS. 537; lines 26658-26712 confidence: high

A man enters a bright tipi with an old woman, receives four mud balls, crosses a shaking log, enters spirit land, and attracts his wife with balls so that she follows him.

The man crosses a shaking log, enters a village in spirit land, attracts his wife with balls, and returns home with her.
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The Pawnee - Mythology (Part I) ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535 / ABSTRACTS. 537; lines 26714-26762 confidence: medium

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

The living boy enters the mountain passage associated with dead travelers, receives instruction, and is sent back through the passage to his people.
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The Pawnee - Mythology (Part I) ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535 / ABSTRACTS. 537; lines 26714-26762 confidence: high

Wind visits nightly, tells him to decorate leggings with scalp pieces, and says his parents adopted a child because they believed him dead, adding that he must not be angry.

Wind says the boy’s parents believed him dead; when he reaches home, his parents do not recognize him and treat him as a stranger.
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The Pawnee - Mythology (Part I) ABSTRACTS. / ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477; lines 23458-23522 confidence: medium

A boy shoots at a woman’s robe image and successive moon forms; the figure becomes a spider, is killed, and is shot into the heavens as Moon. The young man releases animals, feeds snakes, returns as Morning-Star, leaves a substitute, and people increase after Spider-Woman disappears.

The young man releases buffalo and other animals across the land, feeds snakes, returns to the heavens as Morning-Star, and leaves a substitute.
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The Pawnee - Mythology (Part I) ABSTRACTS. / ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477; lines 23524-23562 confidence: medium

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

The woman makes a sinew rope and descends with her boy toward the earth from the star husband’s country.
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The Pawnee - Mythology (Part I) ABSTRACTS. / ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477; lines 23524-23562 confidence: medium

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

The boy is born from the union of the star and the human woman, survives, grows up with another boy, destroys monsters and wicked animals, becomes a great man, and is thought to return to heaven.
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The Pawnee - Mythology (Part I) BURNT-BELLY AND HIS DREAMS. 157 / BURNT-BELLY AND HIS DREAMS. 159 / I 62 TALES OF READY-TO-GIVE. / THE BOY WHO WORE A WOODPECKER CAP. 163; lines 7956-8043 confidence: medium

The girl retrieves the hung things from the chief’s lodge. Snakes that usually bite do not bite; owls hoot; the snakes are glad because the things are returning to their owner, and birds and animals are glad to see the boy.

The chief’s daughter retrieves the hung things, and the snakes are glad because the things are going back to their owner.
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The Pawnee - Mythology (Part I) BURNT-BELLY AND HIS DREAMS. 157 / BURNT-BELLY AND HIS DREAMS. 159 / I 62 TALES OF READY-TO-GIVE. / THE BOY WHO WORE A WOODPECKER CAP. 163; lines 8131-8147 confidence: medium

After the fourth day, Burnt-Belly-Boy goes away, returns as an eagle, and turns into human form.

After going away, the boy returns transformed and is described with eagle-feather clothing and a buffalo robe painted with the sun.
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The Pawnee - Mythology (Part I) BURNT-BELLY AND THE DOG. 407 / THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II; lines 20215-20291 confidence: medium

The old woman says the journey to Spirit-Land is hard and dark, with a black stream crossed by a log; crossing allows entry and failure means death. She gives mud balls to throw at the wife among dancing spirits, says the fourth hit will restore memory of the living and husband, and says the mud balls will enable return; she also says she will give him a dance on his way back.

The old woman says the mud balls must be picked up and that by means of them the young man will return to his own country.
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The Pawnee - Mythology (Part I) BURNT-BELLY AND THE DOG. 407 / THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II; lines 20293-20307 confidence: medium

He reaches a village where all is light; on its south side men and women dance in a circle, and his wife is among them.

The man finds his wife in the village, asks her to go with him, and she eventually decides to go after first saying she cannot return with him.
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The Pawnee - Mythology (Part I) CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43 / TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE BASKET DICE GAME. 45 / THE ORIGIN OF A NEW BAND. 47; lines 2411-2461 confidence: medium

The three young men think of their old homes, want to return, and move camp north toward their country to make offerings of scalps to the gods in the heavens.

The three young men think of their old homes, move north, and wish to offer scalps to gods in the heavens.
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The Pawnee - Mythology (Part I) GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND. / HANDSOME-BOY. 417 / HANDSOME-BOY. 419; lines 20597-20674 confidence: high

The coals and sage smoke are repeated; the young man is rubbed with sage, told to return to his people and tell of his journey, and enters the passage-way.

The young man is repeatedly told to return to his people, exits through the cave, follows dream guidance, and reaches the village area.
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The Pawnee - Mythology (Part I) GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND. / HANDSOME-BOY. 417 / HANDSOME-BOY. 419; lines 20676-20686 confidence: medium

The party enters the village, goes to the boy's house, and the arriving figure is kindly received with food and a place to sleep.

Handsome-Boy enters the village, sees his father and mother, plans to go to them the next day, and then hastens toward them.
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The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 153 / HANDSOME-BOY AND AFTER-BIRTH BOY. 155 / BURNT-BELLY AND HIS DREAMS. 157 / BURNT-BELLY AND HIS DREAMS. 159; lines 7847-7903 confidence: medium

After people talk about Woodpecker-Boy, he disappears at night; the chief wants him, and the next day he is seen on the island.

After successful hunts Woodpecker-Boy disappears, is later seen on the island, and later crosses the lake again to help the people.
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The Pawnee - Mythology (Part I) HANDSOME-BOY. 417 / HANDSOME-BOY. 419 / HANDSOME-BOY. 42I / HANDSOME-BOY. 423; lines 20784-20863 confidence: high

Handsome-Boy speaks of earlier attacks, killing chiefs, taking a war bonnet and scalps, returning to his people, and identifying himself as the one called Handsome-Boy.

Handsome-Boy declares that he has returned to his own people, identifies himself, and is publicly received with joy.
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The Pawnee - Mythology (Part I) HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I / CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43 / TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE BASKET DICE GAME. 45; lines 2313-2399 confidence: high

The two people receive the basket and plum seeds; plum seeds are marked as stars; the basket represents the moon; Tirawa sends stars in the moon-basket to teach the two people; twelve sticks represent twelve stars in heavenly council.

Tirawa sends stars in the basket identified as the moon; the stars fall to earth to teach, then jump back into the basket and go up into the heavens.
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The Pawnee - Mythology (Part I) HOW THE CANNIBAL SPIDER-WOMAN WAS OVERCOME. 221 / THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. / TALES OF READY-TO-GIVE. / THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. 225; lines 11304-11378 confidence: high

The young man retrieves his robe, says his work is done, identifies himself with the north wind, covers himself with the robe, becomes a speckled snowbird, flies north, and the robe's paintings are explained by the snowbird's black speckles.

After saying his work is done and he is going back to where he came from, the young man covers himself with the robe, becomes a speckled snowbird, and flies north.
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The Pawnee - Mythology (Part I) I02 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO PREFERRED WOMAN TO POWER. I03 / I04 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I07; lines 5282-5325 confidence: medium

Snow-Storm tells the boy to go back to his people, ask for red paint, blue beads, black eagle feathers, and native tobacco, scratch the earth for artichokes, feed his parents, and travel swiftly because Snow-Storm has blown breath upon him.

Snow-Storm says he has blown breath on the boy so he can travel as fast as Snow-Storm; the boy glides home with artichokes for his household.
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The Pawnee - Mythology (Part I) I08 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I09 / THE MAN WHO MARRIED A BUFFALO. II3 / HOW THE WITCH-WOMAN WAS KILLED. I15; lines 5663-5734 confidence: medium

The Crow says the boy does not belong there, that his people live west, and: "I saw that woman take you away."

The Crow tells the boy his people are west and the Hawk leads him west to the village site where his identity is confirmed.
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The Pawnee - Mythology (Part I) I08 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I09 / THE MAN WHO MARRIED A BUFFALO. II3 / HOW THE WITCH-WOMAN WAS KILLED. I15; lines 5736-5757 confidence: medium

The clam shell says the Witch-Woman's power was gone, it turned into a clam shell, it called on all the gods to send the boy back, and the gods helped.

The clam shell says it called on all the gods to send the boy back to the village site so that it could tell him where his people were.
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The Pawnee - Mythology (Part I) INTRODUCTION. 9 / INTRODUCTION. II / I. TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE CHAUI. 17; lines 974-1032 confidence: high

The young man who had charge of the dance goes away while the people are starving; he is guided by the Moon to a hilly country, a hillside cave, and a tipi where an old woman says she is the Moon.

The young man goes away from the starving people, is guided to a cave, receives aid and instructions, and returns to the people with fat and later other objects.
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The Pawnee - Mythology (Part I) IQO TALES OF READY-TO-GIVE. / THE GAMBLER AND THE GAMING STICKS. I9I / TALES OF READY-TO-GIVE. / S3. THE DOQ'BOY WHO MARRIED THE CHIEF'S DAUGHTER.'; lines 9510-9602 confidence: medium

A Clam Shell gets the dog out of the water, sings, speaks, says it saved his life, says a witch woman threw him away, and tells him to follow the people's trail and sing the song.

The Clam Shell instructs the transformed boy to follow the people's trail and sing the song; at the village the song identifies him as White-Moccasins' child.
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The Pawnee - Mythology (Part I) J, 2 TALES OF READY-TO-GIVE. / THE POOR BOY WHO TURNED INTO AN EAGLE. 173 / THE POOR BOY WHO TURNED INTO AN EAGLE. 175 / THE POOR BOY WHO LOST HIS POWER. 177; lines 8659-8746 confidence: high

The woman orders the boy to turn into an eagle; he sings that his head, nose, mouth, and whole self will become eagle-like, then turns into an Eagle, throws off the robe, and flies into the sky as she prepares to strike him.

The boy becomes an Eagle, flies into the sky, later returns to the woman, and becomes a boy again.
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The Pawnee - Mythology (Part I) J22 TRUE STORIES OF THE HEAVENLY BEINGS. / THE POOR BOY AND THE MUD PONIES. I23 / ORIGIN OF THE BUFFALO BUNDLE. I 25 / THE WIFE WHO RETURNED FROM SPIRIT LAND. 127; lines 6241-6304 confidence: high

“THE WIFE WHO RETURNED FROM SPIRIT LAND.”

The title names a wife returned from Spirit Land; the young woman appears with the girl’s grave goods, speaks of dead relatives, and says she is not a real thing and may disappear.
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The Pawnee - Mythology (Part I) LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37 / HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I / CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43; lines 2215-2261 confidence: medium

The young man shoots at the full moon; it falls to the ground and turns into a spider, which he kills with his bow and arrows.

The full moon falls from the robe, turns into a spider, is killed, and is shot into the heavens where it is left as the moon.
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The Pawnee - Mythology (Part I) LONG-TONGUE, THE ROLLING HEAD. 37 / HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I / CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43 / TRUE STORIES OF THE HEAVENLY BEINGS.; lines 2264-2310 confidence: high

Another cave contains deer, antelope, and other animals, which are turned loose; the young man brings one to the Snake den, returns to the heavens as Morning-Star, and leaves another boy with mountain-lion quiver, bow, and arrows.

The passage explicitly says the young man returns to the heavens as the Morning-Star.
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The Pawnee - Mythology (Part I) ORIGIN OF THE BUFFALO BUNDLE. I 25 / THE WIFE WHO RETURNED FROM SPIRIT LAND. 127 / THE WIFE WHO RETURNED FROM SPIRIT LAND. I 29 / TRUE STORIES OF THE HEAVENLY BEINGS.; lines 6386-6431 confidence: high

The girl's uncles go to the grave; a note says her spirit should not be troubled by human beings; the uncles place meat on the grave, and the girl tells the young man to pick her up quickly.

The passage identifies the girl as a spirit connected with her grave and has her appear with the young man in the village and lodge while saying she is not real.
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The Pawnee - Mythology (Part I) PROUD BOY AND THE ANIMAL MEDICINE. 321 / PROUD BOY AND THE ANIMAL MEDICINE. 323 / PROUD-BOY AND THE ANIMAL MEDICINE. 325 / PROUD BOY AND THE ANIMAL MEDICINE. 327; lines 16277-16298 confidence: high

"There is a straight smoke going up over the hills to the south. It is the smoke of some warriors!"

A victorious group of warriors returns over the hills with horses, scalp poles, scalps, and ponies, and the camp runs to meet them.
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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

The camp leaves; Proud-Boy cannot be found; his father thinks wild animals ate him; the people mourn him as dead.

The community mourns Proud-Boy as dead, but he later follows the trail back and returns to his parents' tipi.
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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

Proud-Boy travels through timber and cedar hills where water-dogs dwell; birds, magpies, and owls come near him, but he is thinking constantly of the girl he loved.

Proud-Boy leaves or remains apart while thinking of the girl he loves, travels in the timber, receives animal powers, and then returns to his people.
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The Pawnee - Mythology (Part I) PURSUIT BY A RATTLING SKULL; THE PLEIADES. 121 / J22 TRUE STORIES OF THE HEAVENLY BEINGS. / THE POOR BOY AND THE MUD PONIES. I23 / ORIGIN OF THE BUFFALO BUNDLE. I 25; lines 6139-6224 confidence: low

The passage gives the heading "The Last of the White Buffalo," then an editorial note: told by Thief, Kitkehahki; apparently a fragment learned from his Chaui wife; a Chaui ceremony formerly had an altar of four white buffalo skins. The next heading is "The Wife Who Returned from Spirit Land."

The section heading names the story "The Wife Who Returned from Spirit Land."
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The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / S3. THE DOQ'BOY WHO MARRIED THE CHIEF'S DAUGHTER.' / SUN-RAY, WHO MISTREATED HIS WIFE. I95 / HAWK SLAYS THE FIRE-KEEPER. I97; lines 9750-9844 confidence: medium

After stepping off the log in fog, the young man is seized by a mysterious being, stripped of scalp leggings and a coyote robe, has the items burned, is blinded, carried away, and told he is a slave.

The husband is taken away and enslaved; the wife follows garment fragments and footprints to the fire lodge, sings until he is released, and leads him away.
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The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. 225 / HOW THE CANNIBAL WITCH-WOMAN WAS OVERCOME. 227 / THE GIRL WHO CALLED THE BUFFALO. 229; lines 11496-11542 confidence: high

Bald Eagle says the sister/girl must be sent to get Buffalo for grandfather; the Eagles take the girl outside, tell Coyote to watch, and bring her to the south side of the tipi where two rawhide lariat ropes hang from the sky.

The girl is sent to get Buffalo, swung away on ropes, disappears toward the west, and returns with Buffalo behind her.
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The Pawnee - Mythology (Part I) THE BEAR MEDICINE. 339 / THE BEAR MEDICINE. 34I / THE BEAR MEDICINE. 343 / THE BEAR MEDICINE. 345; lines 17073-17155 confidence: high

At daybreak the poor boy sees the chief's boy on the bank wearing decorated leggings, a perfumed robe, and carrying a bundle; they embrace as brothers, return home, and the bundle is placed in the poor boy's lodge.

After returning home and to the ceremonial lodge, the boys display powers, are acknowledged as leaders, and take on roles in the Medicine-Men's dance and Bear dance.
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The Pawnee - Mythology (Part I) THE BUFFALO MEDICINE DANCE. 373 / THE BUFFALO GAME MEDICINE. 375 / THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379; lines 18765-18784 confidence: medium

"The man was able to transform himself into a Deer at any time, and then change to a man." After about three years away, the woman asks if he wants to return to his people, and he says yes.

After about three years away, the man returns toward his people and must approach the medicine-lodge and obtain consent from the medicine-men before entering their lodge.
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The Pawnee - Mythology (Part I) THE MAN WHO WENT TO SPIRIT-LAND. / HANDSOME-BOY. 417 / HANDSOME-BOY. 419 / HANDSOME-BOY. 42I; lines 20689-20767 confidence: medium

Handsome-Boy enters his father's lodge, sees the boy who took his place lying on the bed, is told by his parents to keep away from the bed and sit elsewhere, feels hurt, and does not reveal himself.

Handsome-Boy enters his father's lodge but does not reveal himself after being directed away from the bed; later people recognize him during his battle success.
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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 18088-18122 confidence: medium

Buffalo-Woman covers Howling-Fox with her robe, blows her breath, and wind seems to blow. When the wind ceases, she releases him and tells him they are back and that he should sleep and later meet her at the finished lodge.

Buffalo-Woman covers Howling-Fox with her robe, blows her breath as wind seems to blow, and then releases him, saying they have arrived back.
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The Pawnee - Mythology (Part I) THE POOR BOY AND THE MUD PONIES. I23 / ORIGIN OF THE BUFFALO BUNDLE. I 25 / THE WIFE WHO RETURNED FROM SPIRIT LAND. 127 / THE WIFE WHO RETURNED FROM SPIRIT LAND. I 29; lines 6336-6383 confidence: high

Spirit people say the young man cried because the girl died; they agreed to send her back, warn that she is not real and must not be angered, describe themselves as spirits who can sometimes become visible as people, and say one thing remains after smoking.

The girl had died, and spirit relatives say they agreed to send her back, but also warn that she is not real and can be lost.
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The Pawnee - Mythology (Part I) THE POOR BOY AND THE MUD PONIES. I23 / ORIGIN OF THE BUFFALO BUNDLE. I 25 / THE WIFE WHO RETURNED FROM SPIRIT LAND. 127 / THE WIFE WHO RETURNED FROM SPIRIT LAND. I 29; lines 6336-6383 confidence: medium

The woman reminds the young man of one more hard task: when her uncles approach the grave, he must stand outside the village with her, hold her with all his strength as she tries to disappear four times, and call loudly for the uncles to help.

The woman says one hard task remains: the young man must hold her with all his strength while she tries to disappear, and failure would mean losing her.
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The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 351 / THE BEAR MEDICINE AND CEREMONY. 353 / THE BEAR MEDICINE AND CEREMONY. 355 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 357; lines 17725-17743 confidence: high

The young man comes to by the lake; he sees a Horse-like figure to his right, which speaks, says it will go home with him, and identifies itself as the black Horse previously seen on the north side, poor, old, and thin.

The black Horse speaks, says it will go to the boy's home with him, aids his travel, and brings him to his father's village.
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The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 351 / THE BEAR MEDICINE AND CEREMONY. 353 / THE BEAR MEDICINE AND CEREMONY. 355 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 357; lines 17725-17743 confidence: high

The boy enters his village and father's lodge, wakes his mother, speaks to her and to his father, and the old man kindles a fire.

The boy returns to his parents' lodge but tells them he has not come to stay and has to go back.
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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 17746-17814 confidence: medium

The boy asks for tobacco, sweet grass, a black lariat rope, brown eagle feathers, and paint; his parents bring them, he says he will leave briefly, carries the presents to Horse, and Horse gives him speed before they go to Buffalo's lodge.

The boy leaves home for a short time, goes with Horse to Buffalo's lodge, receives battle-associated objects and substances, and returns home before later successes.
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The Pawnee - Mythology (Part I) THE BEAR MEDICINE. 34I / THE BEAR MEDICINE. 343 / THE BEAR MEDICINE. 345 / THE BEAR MEDICINE AND CEREMONY. 347; lines 17247-17260 confidence: medium

The male Bear tells the woman it is time to go home and gives his red paint and red downy feather, instructing her to give them to her husband.

The male Bear says it is time for the woman to go home and gives red paint and a red downy feather for her husband; the female Bear gives yellow paint and a yellow feather.
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The Pawnee - Mythology (Part I) THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I09 / THE MAN WHO MARRIED A BUFFALO. II3 / HOW THE WITCH-WOMAN WAS KILLED. I15 / HOW THE WITCH-WOMAN WAS KILLED. II7; lines 5760-5837 confidence: high

At dusk in the village site, voices from grass, weeds, insects, and tipi poles sing that the boy is the son of White-Moccasins and was carried away by the Witch-Woman; the singing continues all night.

The boy is identified as one carried away by the Witch-Woman, travels to a village, is claimed by White-Moccasins, and chooses to go with his father.
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The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487 / ABSTRACTS. 489; lines 24102-24156 confidence: medium

A young man prefers the war-path and goes south toward Comanches; while he is away, the girl pines, becomes sick, dies, and is buried on a hill platform covered by a small mound.

After the girl dies and is buried, the young man sees her in a lodge with her belongings and remains there overnight without approaching her at her request.
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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 BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487 / ABSTRACTS. 489; lines 24158-24206 confidence: high

After four days of mourning, the wife’s spirit reappears, says she left because he struck her, says she will never return, and says spirits will never again return from spirit land. She becomes a whirlwind again and disappears; the man dies beside the grave and is buried elsewhere.

The wife’s spirit declares that because she was struck she will never return and that spirits will never again return from spirit land.
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The Pawnee - Mythology (Part I) THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383 / THE WOLF-WARRIOR. 385; lines 19044-19068 confidence: medium

The man reached home; when asked about the others, he said he had become lost from them and had returned without seeing them again.

The man returns home alone, gives an explanation for his separation, and is publicly called a coward.
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The Pawnee - Mythology (Part I) THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383 / THE WOLF-WARRIOR. 385; lines 19044-19068 confidence: medium

A war party came over the hills toward the village on fine ponies captured from the enemy, with each warrior singing a victory song.

The war party returns with captured ponies, victory songs, body markings, smoke signaling, and public reception by the village.
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The Pawnee - Mythology (Part I) THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 73 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83; lines 4205-4224 confidence: high

At night the party has only the north star as guide, leaves enemy country safely, travels many days and nights, and reaches its own country to rest.

The group is guided by the north star, leaves enemy country safely, reaches its own country, and later returns to the village.
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The Pawnee - Mythology (Part I) THE FLINT MAN. 179 / THE TURKEY RITUAL. 1 83 / SO. THE BOY WHO TURNED INTO A PRAIRIE DOQ.' / THE BOY WHO TURNED INTO A PRAIRIE DOG. 185; lines 9128-9212 confidence: medium

The Prairie Dog wife scolds him, crosses the stream, tells him to return to his people while she goes to hers with the children, then she and the children turn into Prairie Dogs; he later dies broken-hearted after bad luck.

The wife crosses a stream before declaring she will go to her people with her children, after which they turn into Prairie Dogs.
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The Pawnee - Mythology (Part I) THE GAMBLER AND THE GAMING STICKS. I9I / TALES OF READY-TO-GIVE. / S3. THE DOQ'BOY WHO MARRIED THE CHIEF'S DAUGHTER.' / SUN-RAY, WHO MISTREATED HIS WIFE. I95; lines 9649-9736 confidence: medium

Sun-Ray enters the tipi unseen as a sun-ray, puts the woman to sleep in the rattle, becomes a man, and is rebuked as a heavenly being who took and mistreated an earth woman.

Sun-Ray is told he belongs in the heavens, later releases the woman to the village, says he will return where he belongs, and disappears after going back to the sun.
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The Pawnee - Mythology (Part I) THE GIRL WHO MARRIED A STAR. 57 / THE GRAIN-OF-CORN BUNDLE. 59 / BUFFALO-WIFE AND CORN-WIFE. 63 / BUFFALO-WIFE AND CORN-WIFE. 67; lines 3534-3610 confidence: medium

The girl says she has been thinking of the boy and says, "from this day on you shall be my husband"; the boy tells her to get her "awl, sinew, bow and arrows, and knife."

The girl asks the boy to leave with her, the pair hides in a ravine near the village, and later they come out of hiding and enter the village together.
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The Pawnee - Mythology (Part I) THE LIGHTNING S MEDICINE CEREMONY. 271 / THE LIGHTNING S MEDICINE CEREMONY. 27S / THE LIGHTNING S MEDICINE CEREMONY. 279 / THE STONE-MAN MEDICINE-LODGE. 281; lines 14004-14073 confidence: medium

The old woman rolls the ring again and the boy kills buffalo daily; the old people recognize he is wonderful. The passage identifies him as the disappeared Animal-Boy who was taken to the animals' lodge, given powers, and returned as a poor boy.

The boy disappeared, was taken to the animals' lodge, received great powers, and returned as a poor, ragged boy whom villagers do not recognize.
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The Pawnee - Mythology (Part I) THE MAN WHO MARRIED A BUFFALO. II3 / HOW THE WITCH-WOMAN WAS KILLED. I15 / HOW THE WITCH-WOMAN WAS KILLED. II7 / HOW THE WITCH-WOMAN WAS KILLED. II9; lines 5854-5928 confidence: medium

After the Skull has gone, the girl leaves the lodge, stands on a high hill and cries; a mysterious-looking man asks why, and she explains that a human Skull captured her and that she wants to escape and return to her people.

The girl tells the helper she wants to get away from the Skull and return to her own people.
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The Pawnee - Mythology (Part I) THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383 / THE WOLF-WARRIOR. 385 / THE WOLF-WARRIOR. 387; lines 19071-19127 confidence: medium

The pony herd is roped and divided; Wolf-Man is seen walking or running without tiring, chooses one pony, and the leader starts a prairie fire and orders faces blackened with burnt grass.

Near the village the leader starts a prairie fire, the young men paint their faces black with burnt grass, villagers see smoke, and the warriors return on ponies singing victory songs.
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The Pawnee - Mythology (Part I) THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 243 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 245 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 247 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 249; lines 12483-12530 confidence: medium

Unnamed speakers say: "Go now to your people, take these things with you, and teach other people about our mysteries."

The boy is instructed to return to his people and teach mysteries, and the village announces the return of the lost medicine-child.
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The Pawnee - Mythology (Part I) THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 251 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 253 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257; lines 12947-12957 confidence: high

The Loons ask the woman where their people live and where they come from; she says their home is far away.

The Loons ask about their people and origin, are told their home is far away, and say they wish to go to their people and be with them always.
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The Pawnee - Mythology (Part I) THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 253 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259; lines 12960-13040 confidence: high

The Boy-Loon leaves to hunt for the father/husband, returns after several days, reports that the husband is coming with many ponies, and the man comes back with many ponies.

The man and woman return to their village after four years, bringing ponies and two Loons regarded as wonderful.
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The Pawnee - Mythology (Part I) THE MEDICINE-MAN WHO KILLED HIS SON. 309 / THE MEDICINE-MAN WHO KILLED HIS SON. 31I / THE CHIEF S SON WHO RECEIVED THE ANIMAL POWER. 313 / THE THUNDER-BIRD CEREMONY. 315; lines 15715-15725 confidence: high

The boy starts for home carrying things that were given to him by the mysterious man.

The boy starts for home, reaches the camp area, and the father says the son has come back.
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The Pawnee - Mythology (Part I) THE MEDICINE-MAN WHO KILLED HIS SON. 31I / THE CHIEF S SON WHO RECEIVED THE ANIMAL POWER. 313 / THE THUNDER-BIRD CEREMONY. 315 / THE THUNDER-BIRD CEREMONY. 317; lines 15728-15804 confidence: medium

The boy has come back, tells his mother not to touch him, asks his parents to keep the return secret, and refuses to tell visitors where he had been.

The boy has come back, forbids his mother to touch him, asks that people not be told, and remains silent when questioned.
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The Pawnee - Mythology (Part I) THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57; lines 2881-2970 confidence: medium

When the boy is older, the woman digs turnips, digs too deep, opens a hole, looks through, and sees the earth and people below; she covers the hole and tells her son to ask his father for many sinews.

The woman sees earth through a hole, makes a sinew rope, ties the boy to her back, and descends, but the rope does not reach the ground.
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The Pawnee - Mythology (Part I) THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57; lines 2881-2970 confidence: medium

After another warning, the boys kill mountain-lions and all wicked animals; the old woman tells them to return, Star-Boy's relatives receive him, he says his father Star took his mother up and was among the Star people in the sky, and after he disappears people suppose he returned to heaven.

After Star-Boy tells his origin, he later disappears, and people suppose he has gone back to heaven.
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The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE LIGHTNING S MEDICINE CEREMONY. 271 / THE LIGHTNING S MEDICINE CEREMONY. 27S / THE LIGHTNING S MEDICINE CEREMONY. 279; lines 13908-13979 confidence: medium

The Kitkehahki have many bundles and know stone powers and a talking stone god; a Chaui young man disappears and returns wonderful; Crow-Feathers/Cheat-Coyote is described as a thief.

A Chaui young man is said to have disappeared and, upon returning, to be a wonderful young man.
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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: medium

The boy is missing after people saw him follow his father; searchers do not find him, and the father mourns while pretending he died from being thrown from his pony.

The boy is searched for and given up for dead, then returns secretly and tells his mother that his father killed him.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE CLAM SHELL. 171 / J, 2 TALES OF READY-TO-GIVE. / THE POOR BOY WHO TURNED INTO AN EAGLE. 173 / THE POOR BOY WHO TURNED INTO AN EAGLE. 175; lines 8558-8645 confidence: medium

Dark clouds cover the woman and boy; they disappear from earth. The woman has returned to the Moon, and the boy has returned east to stand behind his brother.

After the boy's restoration and speech, dark clouds cover the woman and boy; she returns to the Moon and he returns east to stand behind his brother.
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The Pawnee - Mythology (Part I) THE POOR BOY WHO LOST HIS POWER. 177 / THE FLINT MAN. 179 / THE TURKEY RITUAL. 1 83 / SO. THE BOY WHO TURNED INTO A PRAIRIE DOQ.'; lines 9034-9125 confidence: medium

The mother finds a big hole where the footprints end, cries there, sees two Prairie Dogs, and dreams of a young beautiful woman who says Black-Eyes is married to her and instructs the mother to bring his black arrow and place it near the hole.

The dream woman identifies Black-Eyes's valued self-made black arrow as the means of retrieving him; when he catches it, he turns back into a boy and says they will go home.
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The Pawnee - Mythology (Part I) THE SCALPED MAN MEDICINE. 39I / THE SCALPED-MAN MEDICINE. 393 / HOW THE PAWNEE GOT THE EAGLE DANCE. 395 / HOW THE PAWNEE GOT THE EAGLE DANCE. 397; lines 19545-19610 confidence: high

In the den at night, the old Eagle says the young Eagle has received Eagle powers and should return to his people; the Eagles agree to bring the man who threw him into the den so they may eat him.

The old Eagle says it is time for the young Eagle to return to his people after receiving Eagle powers and that he must be good to them.
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The Pawnee - Mythology (Part I) THE SCALPED MAN MEDICINE. 39I / THE SCALPED-MAN MEDICINE. 393 / HOW THE PAWNEE GOT THE EAGLE DANCE. 395 / HOW THE PAWNEE GOT THE EAGLE DANCE. 397; lines 19612-19637 confidence: high

The Eagles turn Eagle-Boy into a young man and agree that he should return to his people.

The Eagles agree that the transformed Eagle-Boy should return to his people.
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The Pawnee - Mythology (Part I) THE SCALPED-MAN MEDICINE. 393 / HOW THE PAWNEE GOT THE EAGLE DANCE. 395 / HOW THE PAWNEE GOT THE EAGLE DANCE. 397 / HOW THE PAWNEE GOT THE EAGLE DANCE. 399; lines 19640-19720 confidence: high

The old Eagle selects other Eagles; ten Eagles fly from the den with the boy toward the village on the Republican River, alight on a high mound, promise to watch over him, and circle him as he turns into a young man.

The boy remains with the Eagles for years, is escorted home, becomes a young man, and returns to his mourning parents and village.
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The Pawnee - Mythology (Part I) THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND.; lines 20310-20399 confidence: high

The mysterious being travels with them and later says, “I took you to the Spirit-Land... I am the Wind.”

The Wind says he took the young man to Spirit-Land; the young man returns home with his wife and the ceremony.
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The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97 / THE WONDERFUL BOY. 99; lines 4904-4984 confidence: high

Dried buffalo meat is boiled and eaten; the young man is told to go to his starving people, feed them, and call buffalo for them to kill.

The boy receives crop seeds and a buffalo robe and is instructed to return, feed his starving people, and call buffalo for them.
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The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97 / THE WONDERFUL BOY. 99; lines 4904-4984 confidence: medium

The gods say the North-Wind brought the boy, identify South-Wind as harmful and North-Wind as good, and state that they are representatives of Tirawa in Tirawa's unseen home.

The North-Wind is said to have brought the boy to the gods and then covers him so that they disappear and returns him through a foggy water place at the horizon.
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The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97 / THE WONDERFUL BOY. 99; lines 4986-5042 confidence: medium

The sister gives the gathered goods to the boy; he takes them to the Wind, and the Wind sends him back to his people. He enters the lodge and tells his sister to make fire.

The boy comes back from the Wind to his people, says he has brought things from the west, and later sings songs heard in a lodge above.
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The Pawnee - Mythology (Part I) THE SQUASH MEDICINE. 299 / THE ORIGIN OF THE GEESE MEDICINE. 3OI / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE ORIGIN OF THE GEESE MEDICINE. 3O3; lines 15064-15135 confidence: high

A Goose asks why they are far from everyone; the woman says they fled threats of death. The Goose tells her to send the young man south for ponies and says the Geese will watch over him.

The Geese speak to the woman, tell the young man to go south, watch over and scout for him, help him return with ponies and guide him to buffalo during the return to the village.
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The Pawnee - Mythology (Part I) THE SQUASH MEDICINE. 299 / THE ORIGIN OF THE GEESE MEDICINE. 3OI / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE ORIGIN OF THE GEESE MEDICINE. 3O3; lines 15064-15135 confidence: high

The Geese say the family must return to their people, fly overhead, report buffalo, and the young man kills buffalo and makes dry meat; they see the village and arrive at night, pitching a tipi outside it.

The young man returns to the village with his wife, many ponies, and much meat; the girl's father, who had earlier intended to take his life, says he is glad the young man returned with his daughter as wife.
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The Pawnee - Mythology (Part I) THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85 / THE SON OF WIND, READY-TO-GIVE. 91 / TRUE STORIES OF THE HEAVENLY BEINGS.; lines 4569-4613 confidence: medium

The man gives the boy leggings, moccasins, a robe, a quiver filled with arrows, and a bow; he tells him to kill animals for meat and direct the women to artichokes and beans, and promises to teach planting in spring.

Ready-to-Give says he will return in spring to teach the planting of corn, squash, and beans.
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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: high

The girl is in the air with the boy near the grave; men run after her, catch hold of her during repeated descents, and she tells her uncles that because they have held her she will stay and not go away.

The men catch and hold the girl as she rises and descends; after being held she says she will stay and not go away.
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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 asks for cultivated foods, eats them with her uncles, and then states that she will stay with the young man.
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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 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: high

After four days the men gather crops, travel back, meet the procession with buffalo meat, and announce that their niece lives in the village with the young man who disappeared; the girl says the people are nearing the village.

The uncles announce that the niece lives, and the people later enter the lodge, see her, and accept the report as true.
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The Pawnee - Mythology (Part I) THE WIFE WHO RETURNED FROM SPIRIT LAND. 13! / THE TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. I33 / HOW THE WORLD IS TO COME TO AN END. I3S; lines 6703-6726 confidence: high

The people were made by the stars; when all things end, they will turn into small stars and fly to the South Star. Stars will again fall to earth and mix among the people as a message to prepare for this transformation.

At the time of ending, people become small stars and fly to the South Star, where they are said to belong.
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The Pawnee - Mythology (Part I) THE WIFE WHO RETURNED FROM SPIRIT LAND. I 29 / TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. 13! / THE TRUE STORIES OF THE HEAVENLY BEINGS.; lines 6486-6532 confidence: high

The mother digs down and finds the bones and grave goods still in the grave. The returned girl says her body lies there, that she is with them but not real, and that improper treatment may cause her to disappear; the mother understands she is living with them as a spirit.

The woman's bones remain in the grave, but she lives with the family as a spirit and says she came back from Spirit Land to be with her husband.
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The Pawnee - Mythology (Part I) THE WOLF-WARRIOR. 387 / THE WOLF-WARRIOR. 389 / THE SCALPED MAN MEDICINE. 39I / THE SCALPED-MAN MEDICINE. 393; lines 19355-19434 confidence: high

In the Eagle Dance account, the Pawnee move from near Nemaha toward the Republican River; a man wanders away and his relatives do not know where he went.

A man wanders away, later returns dressed in eagle feathers, and the people infer he has been to an animals' lodge or mysterious place.
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The Pawnee - Mythology (Part I) THE WOLF-WARRIOR. 387 / THE WOLF-WARRIOR. 389 / THE SCALPED MAN MEDICINE. 39I / THE SCALPED-MAN MEDICINE. 393; lines 19436-19448 confidence: medium

The people kill many buffalo and return to their village; the man who was lost goes with them, taking his sacred bundle.

The man who was lost returns with a sacred bundle after finding a wonderful place and bringing things from it home.
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The Pawnee - Mythology (Part I) THE WONDERFUL BOY WHO KILLED HIS FATHER. 307 / THE MEDICINE-MAN WHO KILLED HIS SON. 309 / THE MEDICINE-MAN WHO KILLED HIS SON. 31I / THE CHIEF S SON WHO RECEIVED THE ANIMAL POWER. 313; lines 15539-15612 confidence: high

Beaver, the leading animal of the lodge, tells the boy to go home, names Owl, Buffalo, and two Crows as guides, gives instructions about the river and the injuring man, and Crow touches the boy before he flies like a crow.

Beaver sends the boy home with animal guides and gives instructions for the river; after the boy returns, the man who injured him disappears in the creek water.
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The Pawnee - Mythology (Part I) THE WONDERFUL BOY. 99 / I02 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO PREFERRED WOMAN TO POWER. I03 / I04 TRUE STORIES OF THE HEAVENLY BEINGS.; lines 5208-5279 confidence: high

The young man reaches the village, says buffalo will come in four days, and says the people will have meat and fat for game poles; the people play the game and thank Tirawa for the game and buffalo in spring.

After passing the buffalo tests, the young man returns home and announces that buffalo will come in great numbers in four days.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. 13! / THE TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. I33; lines 6535-6607 confidence: high

The other wife throws away the ghost-wife’s moccasins; the man returns to the ghost-wife, who says she knows what happened and that her warning came true.

The woman is identified as a ghost-wife connected with Spirit Land, says that the dead live again, and later returns to Spirit Land.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. 13! / THE TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. I33; lines 6535-6607 confidence: medium

The man speaks harshly, pushes and strikes at the woman; she warns him not to, speaks of having a child, and says she will take the child when gone.

The ghost-wife says she will take the child when gone; after the child dies and the man later dies, she goes back to Spirit Land with the child.
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The Pawnee - Mythology (Part I) WILLIAMS A WILKINS COMPANY / BALTIMORE, MD. / CONTENTS / MYTHS.; lines 108-324 confidence: medium

Later Section I titles include cannibal witch and buffalo titles, “The Son of Wind, Ready-to-Give,” buffalo marriage titles, “Pursuit by a Rattling Skull; the Pleiades,” “The Wife who Returned from Spirit Land,” and “How the World is to Come to an End”; a note identifies C, K, S, and P as Pawnee divisions.

A Section I title is “The Wife who Returned from Spirit Land.”
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21630-21706 confidence: high

The younger brother entices or annoys women; people complain and ask Big-Chief to expel him. They bind him and throw him into deep water, then repeat the act with a heavy stone tied to him; he escapes both times and returns.

Lime-Crazy survives attempted drowning, years of abandonment at the buffalo kill, and later abandonment across the river, returning after each major removal.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21708-21783 confidence: medium

The woman's human husband grieves, goes to a distant hill, mourns, and fasts. Gopher asks what troubles him and instructs him to get two red and two black arrows, then travels underground with the arrows in search of the woman.

The woman's human husband mourns and fasts, and Gopher helps recover her from the buffalo husband and bring her home.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21785-21877 confidence: medium

Under “Origin of the Seineniinahawaant,” a dead woman joins men on the war-path; they return victors, she assembles the people, gives them a dance, and goes back.

A dead woman joins a war party, the men return victorious, she gives the people a dance, and then she goes back.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22638-22715 confidence: high

Sleepy-Young-Man approaches cannibals with moccasins, kills the oldest while lousing him, flees with the head, is exposed by geese, reaches an iron tipi, and a woman uses the door to decapitate the cannibals; he skins them, notes flame-like hair, returns home, and is recognized by his father.

After killing the pursuers, the young man returns home or to his parents with scalps; in one version his father recognizes and kisses him.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23155-23233 confidence: high

The husband searches and mourns for his brother. At the old camp-ground Gray-Wolf hears a strange human cry, summons wolves and coyotes from four places, and the animals dig out the unconscious, thin young man.

The young man is buried in a pit, presumed lost or dead by his kin, rescued by wolves and coyotes, fed, strengthened, and returned to his brother.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23275-23347 confidence: medium

A dog has been whipped for stealing fat meat because of hunger and asks freedom from a cruel master; White-Dog and the seven boys help carry puppies away, White-Dog howls, and all dogs leave for the big river.

After a dog is mistreated, White-Dog gathers all dogs away from the camp; human envoys later negotiate and the dogs return in friendship.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23506-23559 confidence: high

The mother spreads the one-hundredth robe; Big-Owl staggers and falls exhausted after counting half, says she has conquered, tells her to strike his forehead with the stone club, and after she breaks it the mother and boy return to their own tipi.

Big-Owl says the mother has conquered and tells her to strike his forehead with the stone club; after she does so, mother and boy return to their own tipi.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24141-24182 confidence: medium

The human wife looks into a hole and sees the camp-circle below with her father's tipi. She saves sinew from beef, makes bowstrings while giving another explanation, and after Moon goes hunting takes her boy and strings to the marked place.

After seeing the camp below, the human wife makes sinew strings and attempts to lower herself and her boy back toward the ground.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24185-24248 confidence: high

Buffalo-Bull sends word that before return there will be singing, dancing, a running race, and myth-telling, each for four days, and completion will make the son-in-law all right.

Before return, Buffalo-Bull requires singing, dancing, a running race, and myth-telling, each for four days, with success making the son-in-law all right.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24250-24323 confidence: high

The woman brings a digging stick and sinew to the hole, makes a sinew lariat, lowers herself, hangs above the tree she once climbed, and her husband drops a circular stone along the sinew, striking her head and landing her safely on the ground.

The woman makes or is given a sinew rope to descend from the sky toward earth.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10098-10196 confidence: medium

Badger-Woman resolves to punish the young man, digs a concealed hole under his bed, and when he sits there for lunch he falls in and is covered with earth by her.

The young man is covered alive in a pit for seven to ten days, described as lying long in the grave and nearly dead, then is rescued, restored, and returned to camp.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10574-10663 confidence: high

Gray-Wolf decides the man should return; animal scouts find the main camp by a big river with water and firewood, while the husband/brother is still mourning on a distant hill; the animals journey with the young man to the camp-circle.

Gray-Wolf arranges for the rescued man to return to his mourning brother, who rejoices at hearing his voice again.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10730-10827 confidence: medium

The young wolverine hears crying by listening to the ground, says a person is in a hole, and asks his mother to take him out as his brother.

A buried, nearly dead man is dug out by animal helpers, restored with food, and returns to his family.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10730-10827 confidence: high

The brother and sister-in-law mourn; the son's bed remains unused in the father's tent; the young man returns to the bed and identifies himself as the son after the father tells him to leave.

The family's tent contains the absent son's bed kept unused; when the returned man lies in it, his father challenges him until he identifies himself.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 11863-11943 confidence: high

All return to camp with friendly feelings; the dogs return to homes, help on a hunt, receive fat meat, and peace is declared.

After the feast, all return to camp with friendly feelings; the dogs return to their homes, assist on a hunt, and peace is declared.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12855-12954 confidence: medium

The mother and boy leave Big Owl, continue their return journey, reach a divide, and see the camp-circle covered with blue smoke.

After Big Owl is left behind, the mother and boy continue their return journey and see the camp-circle.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12956-13056 confidence: medium

People standing outside see the woman returning with her boy and recall that she told them to watch the divide closely.

The woman and boy return to the tipi, the boy is greeted, and the family is said to be complete again.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 13618-13724 confidence: high

Story 112 begins: a war-party is killed, including the brother of a beautiful young woman; she announces that whoever brings even the least bone of her brother so she can see him again will become her husband.

The sister promises marriage for the return of even a bone of her brother; the ugly man searches for months, obtains the speaking corpse from a scaffold, returns it, and marries her.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15742-15821 confidence: medium

Clot-child says he wants to see his parents, mentions having killed persons three times on the way, returns to his parents, embraces them, goes at midnight to 'our father,' and asks that his story be told.

Clot-child returns to his parents, lies between them affectionately, then departs to his father and asks that his story be told.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16752-16845 confidence: medium

The human wife digs hog potatoes with her boy, looks into a hole despite the warning, sees a large camp-circle below, and recognizes her father’s tipi.

After seeing the camp-circle and her father’s tipi below, the woman thinks about how to get back and uses a long sinew string to lower herself and the boy through the hole.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16847-16937 confidence: medium

A young man hides near a bank, waits for the grown boy, catches him when he tries to escape, and tells him there is a camp-circle where he can be cared for and fed.

The boy is found in a degraded condition, taken to the river, bathed, treated with sage and perfume, and returned to his grandfather and grandmother.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17028-17110 confidence: medium

Buffalo-Bull tells his grandson that before the father returns, there will be singing, dancing, racing, and myth-telling, each for four days, and the text notes continuation with Blue-Feather's experience.

Buffalo-Bull requires singing, dancing, racing, and myth-telling, each for four days, before Moon returns.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17112-17181 confidence: high

While digging for hog potatoes, she accidentally strikes a hole, looks through it, and sees below a green earth with a camp-circle on it.

The woman lowers herself through a hole toward a green earth and camp-circle, and the passage explicitly says this is the way she returned.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17374-17417 confidence: medium

Little-star says he is going away to find his relatives and states: "I am the son of the moon, and the grandson of the father and mother above." The grandmother tells him his people's camp is toward the west.

Little-star seeks his relatives again, reaches the camp of his people, and is recognized there, but he does not stay because he is escaping the pursuing snake.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17498-17572 confidence: high

Editorial comparison note: sun-and-moon argument appears in Dhegiha and Cheyenne sources; woman sky-ascent by tree and porcupine is said to occur among Arapaho, Gros Ventre, and Kiowa; star-wishing women sky myths and rope descents are listed for additional North American groups; other sky-ascent mechanisms are also named.

The old woman lowers the woman through a hole in the sky by a sinew rope; the editorial note also identifies rope descent from the sky as a comparative incident.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17574-17650 confidence: medium

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

The woman is forbidden to go with the root-digging sisters, but secretly goes, digs, and sees the earth below through the ground.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17574-17650 confidence: high

The woman lengthens a sinew rope, ties it to a digging stick across the hole, lowers herself with her boy, but cannot reach the earth and remains hanging.

The woman makes a sinew rope and attempts to descend to earth, but the rope does not reach and she hangs at the end.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19951-19998 confidence: high

The father-in-law praises the son-in-law's feast-giving ability; the boy hears his father is searching for him, goes to him followed by the tribe of which he is chief, and his father is delighted.

The boy goes to the father who has been searching for him and is followed by the tribe of which he is now chief.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20000-20046 confidence: medium

Blue-bird lives with her for a time, proposes going to his parents so they can see his boy, and they travel northward to his home.

Blue-bird proposes that they go to his parents to see his boy and travels northward to his home with Buffalo-woman and the boy.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20093-20139 confidence: high

The calf asks its grandfather whether it may go back with its father; the grandfather has short horns worn by age and tells the boy to invite Blue-bird as a friend and relative while also announcing a race against the herd.

The grandfather announces a race against the herd, and the passage states that the race will decide whether Blue-bird may take the boy back.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20506-20591 confidence: high

Buffalo-Woman leaves with her boy while Blue-Feather is away; he follows, asks her to stop, and she returns with him to the tipi.

Buffalo-Woman leaves and is brought back by Blue-Feather; Elk-Woman later leaves and is also brought back.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 6404-6493 confidence: medium

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

Successful figures plunge through or pass under ice and return with fish or beavers that feed a visitor or host household.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 6946-7019 confidence: medium

A woman with a child is repeatedly noticed, then the old woman confirms she is her daughter and brings her into the tent; the people ask where she has been.

The woman is recognized by her mother after coming back with a child and recounting where she has been.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7246-7336 confidence: high

The woman asks to keep her husband’s head, tells Sleepy-Young-Man to take scalp-locks home to his father, and the cannibals are described as well built with hair like a blaze of fire.

Sleepy-Young-Man returns home with scalp-locks, lies in his former bed, and is recognized and welcomed by his father.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7383-7457 confidence: medium

The fugitive returns to his people’s camp at night, is recognized by mourning parents, and gives heads of hair to his father for ropes.

The fugitive returns to his people’s camp and is recognized by parents who had been mourning him.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7383-7457 confidence: medium

The people discover that the child carries chiefs to a hollow tree, devours them, and drops bones inside; they call it “Teeth-with-raw-flesh,” tie it, abandon it, and it returns to the new camp.

The child is tied and left behind when the camp moves, but comes to the people at the new camping place.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7555-7646 confidence: medium

The woman returns to the camp-circle, where her people have mourned her as drowned, cutting hair and flesh and undergoing tortures; they are glad to see her alive.

The woman's people mourn her as drowned, but she returns to camp alive and explains that she was turned loose.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1841-1919 confidence: high

Big-Chief had taken his brother to a distant land and left him driving flies away; after three or four years the people concluded the young man must have died.

The passage centers on Big-Chief and his brother: one brother left the other behind, later searched for him, and eventually returned with him to the camp-circle.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1841-1919 confidence: medium

Big-Chief had taken his brother to a distant land and left him driving flies away; after three or four years the people concluded the young man must have died.

The people believe the absent young man is dead, but he is found in the ground or pit, eventually jumps out, and returns to the camp-circle.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1921-1990 confidence: high

Lime-Crazy sends his sister-in-law with a club-board to the dancers to announce that he has returned to the tribe and to his brother; the men reject her first message and tell her to go home.

Lime-Crazy repeatedly has his sister-in-law announce his return, but the dancers deny or reject the message until he enters himself.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2090-2187 confidence: high

The nanaaniLheigi are drumming in a tent and are said to keep the camp in order; Lime-Crazy sends his sister-in-law to announce that he has come back, but they call her a liar and drive her out.

Lime-Crazy is repeatedly announced as having come back, then enters the tent and changes the situation there.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2356-2445 confidence: medium

The husband weeps near a gopher hill; Gopher asks what troubles him, says there is a way to get his wife back, and tells him to obtain four good arrows painted two red and two black.

Gopher tells the husband there is a way to get his wife back, locates her at the steer’s tipi, guides her underground escape, and returns her to her husband.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2447-2535 confidence: medium

Gopher tells the people to travel fast toward home because pursuers are still after the woman; the man and woman leave but stop to rest at seven big cottonwood trees.

The woman is described as stolen by the steer and pursued by buffalo; with Gopher's aid she returns to the main camp-circle with her husband.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2447-2535 confidence: medium

Gopher travels underground to the surrounded grove, sees the last standing tree, makes a hole at its base, brings the man and woman down, seals the hole from the buffalo, and leads them underground during the night.

Gopher leads the couple underground and brings them out at the main camp-circle as the morning star and sunrise mark their return.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2886-2951 confidence: medium

The man says he has brought the pemmican for all to eat; the chief thanks him and orders an announcement naming him as the poor man who had been left behind and has now brought the pemmican as a present.

The man identified as deserted and poor returns to the camp with food, feeds the people, and then directs them to follow him to abundance.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3044-3122 confidence: high

The approaching person is recognized as the dead woman; she says she was buried by the trail, has come back to tell something, and will go with them.

The woman is identified as one who died and was buried by the trail; she says she came back, later teaches the dance, and then goes back where she came from.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 4391-4469 confidence: low

After returning with meat and seeming sad, Nih'angan tells his wife he wants to go on the war-path with a companion, claims young men are traveling with their mothers-in-law, and asks to take his mother-in-law along.

Nih'angan and the mother-in-law leave home under the stated aim of catching up with a war-party, but after the hill episode he says they cannot overtake the others and should return.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 4568-4662 confidence: high

The people get geese to look for the man; the geese fly up the peak, find him poor and struggling, and question him about who brought him there.

The geese find the trapped man, strengthen him, carry him on their backs, and descend gradually to land him safely.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8325-8433 confidence: medium

Mother-Corn returns to teach rules, bundles, songs, ritual, ceremonies, chiefship, and village instructions; Dog comes from the Sun with curative power and explains offerings against Whirlwind disease; gods of four world-quarters require smoke, Cedar-Tree and Stone are linked to the lodge, and Nesaru watches over the people.

Mother-Corn returns to the heavens in one abstract, later returns to give rules, and in another account returns many years later to teach more bundle ceremony songs before disappearing.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8435-8543 confidence: medium

In abstract 6, Nesaru creates giants and people, is displeased, turns giants to stones, and plans rising water; animals take people underground and later dig upward. A corn woman, water crossing, transformations into fish and owls, ritual bundles, animal skins and skulls, Pawnee ceremonies, and a woman who becomes an ear of corn are summarized.

After Mother-Corn or corn objects are placed in or connected with the river and bundles, a woman later appears, is recognized as Mother-Corn or a corn being, teaches ceremonies, and disappears or becomes corn.
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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: / FOOTNOTES:; lines 1272-1373 confidence: high

The Arikara dress an ear of corn as a woman, throw it into the River, and old men sing to Mother, asking her to go to the island in the big water, learn what to do and how to live, and return.

The Arikara send the dressed corn downriver to the origin island asking it to return with knowledge, and years later the woman returns to explain origins and future ritual practice.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1590-1648 confidence: high

The Arikara are journeying west; Mother-Corn, who led them out of the ground, says they must eventually dress her, put her in the river, and ask her to return; they later settle in earth-lodges on the Missouri River.

Mother-Corn instructs that she should be dressed and placed in the river while a priest asks her to return, and she later reappears in the village.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1590-1648 confidence: medium

The old men decide to send Mother-Corn downstream to the ancestral place; she is taken from the bundle, painted, and wrapped with a tanned buffalo hide dress.

Mother-Corn is sent to the place from which the Arikara came in connection with rituals, ceremonies, and medicines left behind; after returning, she teaches ceremonies and songs.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1590-1648 confidence: high

Standing-Bull recites rituals; the people take Mother-Corn to the river; priests put her in with head upstream and feet downstream; children’s moccasins are tied to her waist; the people pray and cry; she disappears in the Missouri River current.

Mother-Corn disappears in the Missouri River, returns years later as a woman during bundle ceremonies, teaches the people, and disappears again.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1786-1841 confidence: medium

The young man saves the people coming out from the ground. They settle near the village; the last group goes south around the mountains, later returns to Dakota, and joins their brothers.

The last people from the ground go south around the mountains, later return to Dakota, and join their brothers again.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2067-2172 confidence: high

An old woman calls the crying girl, hears that her husband is a Star and her people are below, takes her to a cave in a cliff, and says she will make a sinew string reaching to the ground below.

The old woman makes a sinew string intended to reach the ground below, and the girl descends with her child toward her people.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2570-2680 confidence: medium

An old woman learns the woman's trouble, advises her to gather sinew from the husband's game, and makes thread or rope for her, instructing her to return when the husband goes on a long chase.

Old Spider-Woman lowers the woman and her child from the sky using a sinew-and-cobweb rope, but the rope is not long enough to reach earth.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3011-3112 confidence: medium

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

Burnt-Hands is shot and dropped through an icy air-hole, enters the White-Bear’s stream lodge, and later returns alive to his grandmother.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3215-3260 confidence: medium

Opening of 'How Burnt-Hands Became a Chief': Burnt-Hands and his grandmother are poor; warriors plan a war-path; his grandmother warns him not to tell Coyote stories and gives him a handled clay ball, described as his war-club and as a tool for roasting corn on the fire.

Burnt-Hands leaves with warriors on the war-path and, after the enemy encounter, returns home and receives new status and possessions.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3892-3987 confidence: medium

Bear admits defeat, says the women are Pretty-Voice’s, asks to be free; Pretty-Voice releases Bear and becomes a man again.

After defeating Bear, Pretty-Voice returns to the village with the women; the people rejoice and honor him.
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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 4900-5010 confidence: high

Village-Boy tells his friend the enemy camp is near; warriors sing for him. He drives many ponies to the people, leads the attack, kills one enemy, takes a scalp, and gives the scalp and ponies to the leader.

Village-Boy leaves after the war-party, wins ponies and a scalp, returns home silently, and is later vindicated when the leader announces his deeds and displays the trophies.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5173-5231 confidence: medium

Rabbit-Boy and the girl are told to sit by the fireplace; Rabbit-Boy remains in the village for several months, while his own people think he has died and the returned woman says he will come later.

Rabbit-Boy's people think he has died, while the returned woman says he will come later; the old chief's party eventually goes to Rabbit-Boy's home.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5234-5287 confidence: high

A large village with four medicine-lodges contains a brave, famous man who commits evil deeds. The people fear him, plot to kill him at a feast, and watch him sink into the river, believing him drowned.

The villagers believe the man has drowned, but he comes out of the water and returns to the village at night.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5404-5463 confidence: high

The tale title identifies a man who married a Coyote; a war-party is attacked, one man is thought killed, later rises because he was only stunned, wanders the prairies, falls in with Coyotes, and marries a Coyote.

The man is believed killed in an attack but after many years rises, wanders, and is later recovered by his people.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6182-6209 confidence: high

Young-Eagle tells Yellow-Calf to take the scalps and saddle the ponies; they travel south to Black-Sun’s village, and he leaves his wife outside while entering his father’s lodge.

Young-Eagle returns to his father’s lodge, and his sisters are said to have mourned him as dead before embracing him.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6212-6307 confidence: high

The boy returns to his people, sees that they are poor, enters his father's lodge, and is recognized. He asks for the chief and tells him that buffalo are nearby. Hunters go out and find the buffalo as he said.

The boy returns to his people, correctly reports nearby buffalo, and later enables the people to kill an attacking enemy.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7075-7124 confidence: medium

The speaker is out after ponies, faints on the way back toward camp, later enters his tipi, lies down, and says that when he lay down he died.

The speaker states that he died, visited the dead man’s country, was told to go to his own country, and then woke up.
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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 Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7702-7751 confidence: medium

People flee because of the ghost, which runs into the medicine-lodge while everyone is afraid to enter.

After rising from the cross, the ghost enters the medicine-lodge and is found under blankets upon the altar.
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Traditions of the Arikara TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1007-1042 confidence: medium

Mother-Corn stays until she has taught the bundle ceremonies, says she will go back to the place from which they came, tells the people to sing her bundle songs, asks for children’s little moccasins to be tied and placed on her back, and says she must be taken to the river and thrown in.

Mother-Corn announces departure, transforms into an ear of corn, is thrown into the river, and returns years later in humanlike form to teach more songs before disappearing.
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Traditions of the Arikara TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 913-1005 confidence: medium

Mother-Corn fills a pipe with native tobacco and sends the Prairie-chicken to the gods in the Southeast, Southwest, Northwest, and Northeast; each receives the pipe and smokes.

The Prairie-chicken carries the pipe to several gods, including Nesaru in the heavens, and returns with reports from each journey.
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Traditions of the Caddo ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE.; lines 5467-5545 confidence: high

Women dig potatoes; a big potato is the gate of heaven and covers the entrance to the world beneath. The girl asks to return; Star agrees, an elm-bark rope is made, and she is lowered through a hole until the rope stops while she is still far from earth.

The Star-wife returns through a heaven gate, is lowered by an elm-bark rope, and is finally carried home by Buzzard and Hawk.
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Traditions of the Caddo ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE.; lines 5547-5560 confidence: high

She lifts the stone, can look down to earth, thinks of a soapweed rope, cuts soapweeds at night while North Star is out, and starts making the rope.

The girl makes a rope of soapweeds, fastens it to a rock, and climbs down from North Star's home toward earth.
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Traditions of the Caddo ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE.; lines 5547-5560 confidence: high

A bird passes under her feet four times, tells her to step on its back, carries her home, and before leaving says he is Black-Eagle.

A bird passes beneath the girl's feet, invites her to step on its back, flies her home, and identifies itself as Black-Eagle.
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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 BUFFALO WOMAN. 73 / TRADITIONS OP THS CADDO. / BUPPAU) WOMAN. 75 / TTRADITIONS OF THB CADDO,; lines 3855-3946 confidence: high

Buzzard tells the man that his friend was jealous because he had been told the man would take his wife, then gives instructions for returning home and sending the sister to fetch the wife.

The man returns to his lodge after being thought killed, tells his family to remain quiet, and is recognized by the woman.
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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: high

Coyote proposes that the dead remain gone forever; the people accept. The passage says the dead go to the sky and become stars, and names Morning-Star, his brothers, and Great-Star.

Coyote proposes permanent death in one account and blocks a spirit’s return in another, after which death forever is introduced.
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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

Moon is first from the earth; Tonin is second and greater, with extraordinary powers. Tonin ascends to the sky, returns amid brightening stars, prophesies future changes, and later ascends without returning.

Tonin comes out of the earth, has extraordinary powers, ascends to the sky, returns with signs in the stars, predicts future events, and later goes up into the sky without return.
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Traditions of the Caddo II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5 / ABSTRACTS. II7 / ABSTRACTS. I IQ; lines 5780-5831 confidence: high

Gray and Black Snakes carry fire over the world. People climb the rope; wild animals follow. Bat cuts the rope, causing animals to fall, then pulls hairs from an immense animal’s nose so it sneezes out animals hiding inside; they burn, and people come down again.

After dangerous animals burn, the people descend or return to the world, which is described as a good place to live upon.
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Traditions of the Caddo II. THE GIRL WHO MARRIED A TURTLE. / THB GIRL WHO MARRIED A TURTLE. 25 / BVENING-STAR AND ORPHAN-STAR. 27 / THB GIRL WHO MARRIBD A STAR. 29; lines 1386-1478 confidence: medium

At night outside the lodge, the girl sees the bright North Star, prays to marry it, then finds herself by a fireside with an old man who says she is now in his home as his wife.

The girl is taken to the Star's home and later returns from above toward earth by rope and Black Eagle's aid.
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Traditions of the Caddo THB ORIGIN OP THB MBDICINB-MBN. 21 / II. THE GIRL WHO MARRIED A TURTLE. / THB GIRL WHO MARRIED A TURTLE. 25 / BVENING-STAR AND ORPHAN-STAR. 27; lines 1293-1383 confidence: high

The Star's sister feeds the maiden, explains that a big potato is the door of heaven over the world beneath, and the Star agrees to let the distressed maiden return in six days.

The maiden regrets marrying the Star, asks to go back to her people, and eventually returns to her parents and village.
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Traditions of the Caddo THB ORIGIN OP THB MBDICINB-MBN. 21 / II. THE GIRL WHO MARRIED A TURTLE. / THB GIRL WHO MARRIED A TURTLE. 25 / BVENING-STAR AND ORPHAN-STAR. 27; lines 1293-1383 confidence: high

The Star, his sister, and the maiden gather elm bark and make a rope; the sister prepares corn meal and a squash vessel of water, and the Star says the descent will take ten winters and summers.

The elm-bark rope used for descent is too short, leaving the maiden suspended above earth.
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Traditions of the Caddo THE FIRST WAR PARTY. 55 / HOW THE CANNIBAL WAS DBSTROYKD. 57 / THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63; lines 3027-3120 confidence: medium

Coyote first rules that dead people should return after ten days, then rules that those buried within six days stay underground while those not buried by the seventh day may escape; if caught, the dead person is brought home, surrounded by fire, and throws the fire off.

Coyote decides that the dead should return after ten days, then revises the rule so burial timing determines whether the dead stay underground or may escape.
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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 821-911 confidence: high

Tonin disappears and is seen going into the blue sky; he can tell the future, calls the people, speaks about the world, and announces he will leave in six days for six winters and seven summers.

Tonin announces departure, sings a death song, is lifted into the sky, and later returns as promised.
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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 821-911 confidence: medium

As Tonin's promised return approaches, stars become brighter and larger; a brother beats the drum six times as a sign; a large bright star appears in the east and Tonin returns.

Tonin's return is preceded by brighter stars, six drumbeats as a sign, and a large bright star in the east.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 15914-16013 confidence: medium

Near home the young man puts on a war-bonnet, takes a spear, rides toward a hunter, gives a war-whoop, frightens him, and identifies himself as Black returning.

The young man had been thought killed, later returns toward home, and the hunter states that the village thought he was dead and that his parents have been mourning.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 15914-16013 confidence: high

Near home the young man puts on a war-bonnet, takes a spear, rides toward a hunter, gives a war-whoop, frightens him, and identifies himself as Black returning.

Near home Black appears in war gear, frightens a hunter as if he were an enemy, then asks him to help make a pretended attack on the village.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16015-16105 confidence: high

Black takes a war-bonnet from the girl's saddle and gives it to the hunter; the party approaches the village with ponies, spears, and many scalps, and a man announces that Black and Little-Eyes are coming with scalps and ponies.

Black and Little-Eyes return to a village that had mourned them, bringing ponies and scalps that lead the villagers to recognize a successful war-party.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16857-16960 confidence: medium

A shorter variant describes star people preparing, washing, brushing hair, painting, and traveling as stars; a woman descends to earth with a child, the star-husband kills her with a stone, and the boy grows up, kills bad animals, becomes great, and disappears.

In the variant, star people travel as stars; the woman descends to earth with the child after they depart, and the star-husband later seeks her.
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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 BUNDLES / II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR); lines 6154-6228 confidence: medium

The birds say the head has drowned and tell the children, “our spirit will be with you, so that we shall help you at all times.”

After the cranes say the danger is over and direct them toward their people, the children travel for two days and three nights and enter the village.
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Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14645-14751 confidence: medium

The synopsis of 'The Boy Who Became a Prairie-Dog' says a scolded boy lives with prairie-dogs, forgets his past, recovers memory through birds and arrows, returns with a prairie-dog wife, is unfaithful, and both become prairie-dogs related to the Skidi.

The synopsis says the boy leaves after being scolded, lives with prairie-dogs, returns with a prairie-dog wife, and eventually both become prairie-dogs related to the Skidi; the narrative opening shows the scolding and departure.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1597-1692 confidence: medium

The boy returns home; his parents are glad, he has been gone several years though it seemed only days to him, a sister has been born, and he hangs up his bundle.

The boy comes home after several years of absence, although the journey seemed only a few days to him.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1960-2060 confidence: high

The young man departs with a forked stick, orders his wife to remain in the tipi, and gives his sister dawn signs: red streaks mean his death; blue streaks mean the animal is killed and he is returning.

The boy leaves with a forked stick, travels south, kills the flint-covered animal, takes its paw, and returns to the village.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2780-2872 confidence: medium

The boy sings while people dance; he leaves the lodge making a grunting noise, returns with worn-out moccasins, changes them, and sometimes provides meat that others cook and distribute.

During the ceremony the boy leaves and returns with worn-out moccasins, brings meat, and states that he has been a long way off.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10013-10121 confidence: high

The man finds only horses and one tipi, hides until sunset, and is addressed by a captured woman of his tribe, who says another woman of their tribe is present; they discuss killing the man and going home.

The captured women agree to help kill their enemy husband, flee with the man, and return to their people.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10217-10310 confidence: medium

Spider-Woman tells Taihipirus that the men have been on the rock for several days and instructs him to tie warriors' lariats together, fasten them to a loose stone on the steep bank, and climb down.

The stranded men are believed trapped by enemies on a rock, but escape by tied lariat ropes anchored to a stone and later return home victorious.
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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: high

Scalped-Man comes to the village calling for his child; the child dies without sickness, is tied to the baby-board at the village edge, and the next morning the child is gone while only the board remains.

The child dies without sickness and disappears from the baby-board, but later a young man appears and the text says he had not died but had been carried off by Scalped-Man.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11436-11517 confidence: medium

The next day the men dress in war gear and stage a sham battle in view of the home village; villagers first fear an enemy attack, then recognize a victorious returning war party and relatives come out.

The war party stages a sham battle, is initially mistaken for enemies, and is then recognized as returning victorious, with relatives coming out to meet the gambler.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12295-12372 confidence: medium

Coyote strikes the tree and says, “Grow taller! Tree, I say grow taller!”; each strike makes it grow high, leaving the boy on a limb with no way down.

The boy is stranded high in a tree and is brought down in stages by birds, then returns to the tipi and has his clothing restored.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12718-12791 confidence: medium

The section title and synopsis for 'Coyote Rescues a Maiden' state that a buffalo-attracting girl is carried off by buffalo, transformed into a ring, stolen back by Coyote with the aid of badger, fox, crow, hawk, and blackbird, and changed back into a maiden.

The synopsis states that buffalo carry off the girl, transform her into a ring, and that the ring is carried home and changed back to a maiden.
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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: medium

The man feels all-powerful, is heavily targeted, lacks his shield, is wounded, and his people stand their ground because the hah toka is there and because death on the ice would mean he would never come back.

The people believe that if the man is killed on the ice he will never come back, and the man had told his mother that if killed in water he would die.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9608-9706 confidence: high

A wounded man left on the field wakes near sunset, sees a being that is not human but a bear, finds an arrow in his back, and hears the bear say it has come to take him to his far-away country.

The wounded man is left on the field, and the bear-being tells him it will take him to his country, then feeds, shelters, guides, and carries him until he reaches home territory.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9904-10011 confidence: medium

On the next night the boy again answers the singing and dancing noises. The man addresses a Father in the heavens, says animals have taken the child he fed on buffalo milk, imagines the boy under ground with animals, and decides to leave him so he may use animal knowledge if found by his people.

The father prepares stored food, leaves the boy in the cave with the animal lodge, travels west, and later thinks of returning for the boy after his time with the animals is complete.
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Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 12794-12897 confidence: medium

Coyote starts on the journey; a rusty-blackbird asks to join him, and Coyote places it on a high tree to watch and receive or help carry the girl on the return.

Coyote stations birds and other animals along the path with instructions about watching, receiving, or carrying the girl back.
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Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 12900-13002 confidence: medium

Coyote says to the ring: "My granddaughter, I am here... run fast to the place where I shall be and I will take you to my brothers."

Coyote says he will take the ring to his brothers; the blackbird enters the lodge, the ring disappears, and the boys find their sister there.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 6348-6431 confidence: medium

The old man says he will return that evening; the girl fills one of the best parfleches with meat and tells him to take it home.

Man-with-Bloody-Horn returns from the village to the starving camp carrying a parfleche filled with dried buffalo meat.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7530-7634 confidence: high

In winter the child shoots at snowbirds; one seems hit but keeps flying and landing a few feet away, so he follows it until he falls asleep and wakes in a strange land.

The orphan boy follows a snowbird, falls asleep, wakes in a strange land, is taken by the Wind, receives instruction and gifts, and is sent back to his people.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7828-7933 confidence: medium

The boy verifies the pony, ropes and waters it; the pony says Mother-Earth has pitied him, identifies itself as one of the mud ponies, and tells him they will travel to his people and that he must not guide it.

The pony tells the boy that they will travel to his people, says he must not guide it because it knows where to go, and carries him through deserted village sites.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7935-8033 confidence: high

The boy and pony reach the village; the pony tells him to go wake his mother and says it is part of Mother-Earth and will not eat.

The boy comes back to the village at night, wakes his mother, and is recognized as her son.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8743-8861 confidence: high

The girl says, "My brother turned into an eagle" and that they were alone in the world.

The girl and brother are alone; he becomes an eagle, leaves her, and is restored when she catches his legs.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8863-8949 confidence: medium

The bird says, “I shall be gone for some time; I will return before morning; I want you to be strong.”

The bird tells his wife he will be gone for some time and will return before morning.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 9260-9354 confidence: medium

People wonder why Crow-Feathers brings no game; the young man enters the chief's lodge, sees his things and the man who left him in the hole, beats him with the club, and kills him.

The young man confronts the man who left him in the hole, recovers his clothing and head-dress, and the birds on the regalia respond joyfully to him while having rejected the false possessor.
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Traditions of the Skidi Pawnee PEOPLE MARRY ANIMALS OR BECOME / ANIMALS. / MISCELLANEOUS. / IMPLEMENTS; lines 15114-15220 confidence: medium

The tale synopsis says a fawn lures an orphan boy to Spider-Woman, he loses memory, eagle-feathers sent by his sister restore him, and the sister sends a blizzard that destroys Spider-Woman.

The tale synopsis states that a fawn lures the boy to Spider-Woman, he loses memory, sees eagle-feathers sent by his sister, recovers, and returns.
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Traditions of the Skidi Pawnee PEOPLE MARRY ANIMALS OR BECOME / ANIMALS. / MISCELLANEOUS. / IMPLEMENTS; lines 15328-15428 confidence: medium

The summary of 'Black and White' states that Black is captured on a war-party; his sweetheart reaches the enemy village, finds kin, rescues him with their help, and Black returns in triumph, marries her, and becomes a great man, while White dies of shame and chagrin.

The summary says Black's sweetheart refuses to return, reaches the enemy village where he is about to be tortured, finds kin, and effects his rescue; Black returns in triumph and marries her.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3346-3440 confidence: medium

The synopsis of 'The Girl Who Married a Star' says a girl wishes to marry a star, is taken to heaven to live with her celestial husband, makes a hole in the sky while digging roots, sees earth, descends by rope, dies, and her baby is protected by clouds.

The girl makes a hole in the sky, sees earth, desires to revisit it, makes a rope, descends, and dies in the attempt.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3442-3529 confidence: medium

She intentionally digs deep in a valley with a buffalo shoulder-bone hoe, breaks through the ground, discovers she has dug through the heavens, and sees the earth and her home below.

After seeing her earthly home below, the woman makes a sinew rope, lowers it through the heavenly opening, and prepares additional ropes for going down.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3621-3713 confidence: high

The boy kills wild animals and says his bow is the rainbow in the heavens, his four arrows are stars from heaven sent to destroy wild animals, and he must return to his father in heaven.

The boy says he must return to his father in heaven; after a stormy-night disappearance, people believe he is one of the stars shining at night.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3621-3713 confidence: medium

A poor, ugly, neglected boy is pitied by the stars, taken to their lodge in heaven, endowed with strength and beauty, forbidden to take a wife until four successes, then transformed back after disobeying.

The next tale's summary states that a neglected boy is taken to the stars' heavenly lodge, endowed with strength and beauty, forbidden to take a wife until four successes, and transformed back after neglecting the injunction.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3715-3793 confidence: medium

The boy goes to a high hill intending to die; an unseen voice speaks, and a fine-looking man with long hair and a buffalo robe appears and says he came to take the boy to his home.

The boy goes away intending to die, but after the star-lodge encounter he returns near morning healed, handsome, and socially reidentified as a warrior.
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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: medium

The heading and synopsis identify the next story as 'The Man Who Visited Spirit Land' and say a young man died, traveled on the path of spirits, saw Tirawa in eagle form, met relatives, and was sent back to the living world.

The section synopsis says the young man died, traveled on the path of spirits, saw Tirawa in eagle form, met relatives, and was sent back to the world of the living.
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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: medium

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.

The guide instructs the young man to bring the girl back, and after her flesh and blood return the young man says it is time to return to the land of the living.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4190-4280 confidence: high

The leader says the group are dead spirits, explains that Tirawa released them to return the people's bundle, and offers to teach the man the ceremony so he can take the bundle home.

The spirits are released to return a bundle belonging to their people, the living are summoned to recover it, and a ritual transfer from a spirit high priest to a living high priest is announced.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4573-4668 confidence: low

The man invites the chief to eat and tells him of the wonderful boy. The chief asks Blood-Clot-Boy to help the people kill buffalo for meat. Blood-Clot-Boy says he can help, will go after his faraway kindred, and will return.

Blood-Clot-Boy tells the chief that his kindred are far away, that he will go after them, and that he will return to help the people.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4670-4772 confidence: medium

Blood-Clot-Boy says: “You must not look at me, for I am not a man; I shall soon depart,” and says his brother will have his clothing after he is gone.

Blood-Clot-Boy says he is not a man, will soon depart, and that it is time to return to his own people after feeding the people and killing threats.
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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: medium

The tale synopsis says a mountain lion feeds the boy, animals take him to their lodge and initiate him, the enemy is destroyed, the children rejoin their people, and the boy becomes chief.

The synopsis states that the deserted boy is fed by a mountain lion, taken to the animals' lodge, initiated in their mysteries, rejoins his people, and becomes a chief.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5270-5375 confidence: medium

The children feed the man, who is their kinsman and reports the people’s suffering and fear of the chief. When strong, he is given meat and told to say the siblings are alive and that the people must not come until they have killed the chief.

The young man sends word that he and his sisters are alive but that the people must not come until they have killed the chief.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5832-5904 confidence: medium

After another chase, mounted people from the camp slaughter many buffalo; the boy reaches home, takes his spotted pony, quiver, and bow, joins the men charging the buffalo, and kills many.

After abandonment, transport, and escape, the boy reaches home, joins a hunt, kills buffalo, and tells the mired buffalo they failed to kill him.
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Traditions of the Skidi Pawnee TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178; lines 6005-6062 confidence: medium

The girl tells the boy to leave, closes eyes are required during travel through an upward-slanting cave, and they emerge onto the ground.

The girl and boy leave the underground place, return to the surface, and rejoin human communities after the boy is said to have killed the animal taking girls underground.
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native american northwest coast

Chinook Texts Chinook Texts / BOAS J / BOAS J / HOW CULTEE'S GRANDFATHER ACQUIRED A GUARDIAN SPIRIT.; lines 2593-2677 confidence: medium

The next day he wakes when the sun is high, sees nothing, bathes in the creek, returns home naked, tells his aunt he returned before reaching the top, stays away three days, and does not tell his father what he saw.

After the sleep-vision, the young man wakes, bathes in the creek, returns home naked, and does not tell his father what he saw.
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Chinook Texts Chinook Texts / BOAS J / BOAS J / HOW CULTEE'S GRANDFATHER ACQUIRED A GUARDIAN SPIRIT.; lines 2679-2769 confidence: high

A sea-otter owner exchanges it for a rope; the eldest kinsman says he will take the sea-otter, and the brothers later take it from the sleeping boy and leave him at Nema.

The boy is robbed and deserted as a poor or lousy boy, returns after the supernatural encounter, defeats former rivals in gambling, spares the compassionate kinsman, and becomes wealthy and chiefly.
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Chinook Texts Chinook Texts / BOAS J / BOAS J / HOW CULTEE'S GRANDFATHER ACQUIRED A GUARDIAN SPIRIT.; lines 2947-3014 confidence: medium

Guardian spirit enables understanding of babies; babies may tell origin or impending death; spirit says children's land is in sunrise; dead child may return as newborn in same family, with possible ear-perforation mark; old people cannot return as infants.

The passage states that a later newborn in the same family may be the same child returned, sometimes retaining ear-perforation marks.
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Chinook Texts Chinook Texts / BOAS J / BOAS J; lines 2298-2397 confidence: high

Seers arranged according to guardian-spirit strength pursue a sick chief's soul; they sing against dangers, reach the soul at the morning star, take it, return, give it to the sick person, and he recovers.

Seers and their spirits pursue a sick person's soul, overcome dangers with songs, take the soul, return it, and the sick person recovers or revives.
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Chinook Texts Chinook Texts / BOAS J; lines 1119-1180 confidence: high

The man says he is homesick; his wives prepare him, each give him five baskets, and tell him he will be taken home. In the morning he sees a red whale on the beach, sea-otter skins are carried to it as the canoe, and he is told to lie down inside and not look.

The man says he is homesick, is told he will be taken home, lies inside a red whale/canoe, and arrives after five nights.
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Chinook Texts Chinook Texts / BOAS J; lines 1566-1649 confidence: high

Ca'xaL goes around the island collecting large green shells; Blue-Jay urges the people to leave him, the people depart after dark, and Ca'xaL later cries under a log about being deserted.

Ca'xaL is left behind on the island after Blue-Jay's advice and later returns home after being carried back.
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Chinook Texts Chinook Texts / BOAS J; lines 1746-1839 confidence: medium

Blue-Jay and the people prepare canoes; when the boy tries to board, Blue-Jay throws him into the water, strikes his hands until he lets go, and the group leaves.

The boy is abandoned at the water, then after gaining eagle-flight returns to the people's location and later acts against them.
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Chinook Texts Chinook Texts; lines 317-389 confidence: medium

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

The young man is thrown down to the foot of the precipice, encounters the boys below, and returns to the top of the rock.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 15187-15290 confidence: medium

The speaker says the "Salmon children are jealous" and warns that unequal treatment can kill one twin or cause the neglected one to weaken, leave his brother, and go home to the Salmon tribe.

The speaker says the poorly treated twin may go home to the Salmon tribe from which he came.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 15396-15480 confidence: medium

For a woman with no relatives, the passage says she may ask the midwife to choke the twin children so they may go back home; the midwife must not disobey and strangles the twins that belong to the Salmon.

In the no-relatives case, the mother asks the midwife to choke the twins so that they may go back home to where they came from, and the twins are said to belong to the Salmon.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 16088-16182 confidence: high

Asked what happens during sleep, Yayaxuyega says the soul never sleeps; by day it stays with and watches over the person, while at night it leaves to a distant land, and dreams show where the soul goes and what it does.

The soul is said not to sleep but to leave at night for a distant land, cause dreams by its activity, and return to the top of the head before the person wakes.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 16372-16472 confidence: medium

Souls come home to their owners and tell where they have been and what they have seen around the world; this is called dreams.

Dreams are explained as the news told by souls after they return from traveling around the world.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 16692-16796 confidence: high

Q Iwalanenega is heard singing behind Teguxste at night, has disappeared, and is later heard sixteen days after leaving the dance-house in the woods and near the settlement; Qliide is troubled about his sister and then glad to know she is alive.

Q Iwalanenega disappears, is heard again from the woods after sixteen days, returns to the dance-house with sacred song and cannibal cry, and turns into a shaman; the passage also generalizes that those who disappear may become shamans.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 16882-16976 confidence: medium

At night all kinds of animals are called to see Nung"axta£ye, the £walas£axaaku; four wolf-men return from going around the world, animals enter the large house, and song-leaders beat time on boards.

Qleged recounts being taken into a wolf-associated house, witnessed by animals, addressed by a house speaker, and granted a name, the £walas£axaaku, and the fire-bringer and death-bringer before being told he will be taken home.
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Ethnology of the Kwakiutl, Part 2 BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829 / FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES; lines 10026-10123 confidence: medium

He is paid two slaves and Alag'imil as wife; he says supernatural power requires four years before lying with her, forbids wooing her, and announces four winters of dancing followed by burning forty masks so they go home to their owners.

Ai.otEmdalag'ils says that after four winters he will burn the forty masks and they will go home to their owners.
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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 9559-9653 confidence: medium

XimsElilEla commands four years of winter dances showing forty masks, orders the masks burned so the friends return, warns of misfortune if they are not burned, and grants a death-bringing baton against envious enemies.

The recipient must show the masks for four winters and then burn them so the forty friends may all come back.
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Ethnology of the Kwakiutl, Part 2 BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829 / FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES; lines 9747-9840 confidence: medium

Some Awik'!enox guess the performers are ghost-dancers; TslEx-ed says it may be his son K!wak!wabalas, who went to commit suicide.

K!wak!wabalas is said to have gone to commit suicide, may have obtained a ritual treasure, and is later recognized by his parents when ALotEmdalagils sings in the sacred room.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829 / FAMILY HISTORIES; lines 8966-9076 confidence: high

Kwag'ul hamats!a practices are described: some perform once in winter and enter the Sparrow Society; a strong-minded hamats!a of noble descent may remain hamatala longer; after he is brought back to his senses, Sparrow Society members leave and purifiers remain until daylight.

The passage links the novice's disappearance, four-day intervals, return from the woods, bringing back to senses, and purification or washing.
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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 2225-2315 confidence: medium

Hek!utEn and Qwaesogut separate; she goes home to Comox with Hag'as and PEngwed, takes four dances, uses the same songs and names used at Qalogwis, and the passage says Kwakiutl names then first went to Comox.

Qwaesogut returns home to Comox with two children and takes four dances, songs, and names that had been used at Qalogwis.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 2795-2889 confidence: medium

Chiton instructs Yox^yagwas to call the tribe and say to the shamans that they should try to pacify Supernatural-Power-coming-up, formerly Q!ex"sesElas and described as obtained by magic.

The calling formula seeks to capture Supernatural-Power-coming-up so that she will turn her mind toward the people and become secular, and it says uninitiated children will restore the ghost-dancer.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 3513-3612 confidence: high

The old speaker tells Llaqwagila to go home near daylight with his supernatural treasure, the named house and the great dance; Llaqwagila leaves the large house, walks downriver, reaches his father's house, and sees a large house coming to the ground beside it.

The old man states that Llaqwagila will go home with the supernatural treasure, and Llaqwagila walks downriver to his father's house as the large house arrives beside it.
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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 5038-5136 confidence: medium

At departure, 'maxwa, his wife, and crew load four canoes; Llaqwag'ila sends the privilege box, eight baskets of smoked mountain-goat meat, two baskets of tallow, twenty black-bear blankets, forty lynx-skin blankets, and forty dressed skins to 'maxwa's canoe.

'maxwa returns home with his wife, reports the obtained dances and goods to the numayms, holds a winter dance, and distributes the acquired wealth.
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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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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 7581-7677 confidence: medium

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.

Bluejay offers to carry Lalep !alas home, Lalep !alas sits on his back, and Bluejay flies over a great mountain to bring him back.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 7778-7868 confidence: high

Thunderbird flies up with Xaxosenaso, has him look at what is happening, returns after four days to the rock, and warns him about Head-Winter-Dancer coming to make war.

The journey with Thunderbird is described as four days, but afterward Xaxosenaso does not know that he has been away from his house for four years.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 7964-8072 confidence: medium

Sacred song summary and short excerpt: "I was taken to the other side of the world" by great supernatural power; "I received everything" and "I have everything" belonging to that supernatural power.

The sacred song says Xaxosenaso^ was taken to the other side of the world by great supernatural power and received everything; he then returns to the village area and sings before his people.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 7964-8072 confidence: medium

The tribe takes batons and boards to the low-tide beach; in daylight they see Xaxosenaso^ walking in the water, stand in a row, beat rapid time, and he comes ashore. He shows no magic power, they beat time four times, enter the house, and he tells no treasure to his father.

After returning, Xaxosenaso^ does not reveal or display his magic power, intending to startle his tribe when Head-Winter-Dancer arrives to play in magic power.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 8074-8168 confidence: medium

The tribe discusses Xaxosenaso, who had been in the woods for four years and returned without showing his treasure; wise men and Waxaplalaso believe he has a great treasure and connect this with his sacred song and the request to clear the house.

The passage says Xaxosenaso had been in the woods for four years, had come home, sang a sacred song, and was believed by his father and wise men to possess a great treasure; Ex'agid then identifies him under another name as having great magic power.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2; lines 167-277 confidence: medium

LaleliLla clubs sea-otters, fills his canoe, boards it, and the sea floods the house; the house disappears, leaving his canoe floating on the open sea before he returns home.

LaleliLla returns to his village with sea-otters, reports the event, and transfers the goods to Llaqwalal, after which the house form is imitated.
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Ethnology of the Kwakiutl, Part 2 F.UULY HISTORIKS / SOXGS / AIIDF.TCDA 1339 / ADDKNI.A 1363; lines 14425-14528 confidence: medium

After eleven days, the warriors return to Fort Rupert singing; at the beach by Yagis's house, Q lomogwa' speaks from a war canoe and the warriors raise the scalps for those at home to see.

The warriors come back after eleven days, sing the war song, and display the heads or scalps taken in war.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10212-10305 confidence: medium

The brothers pour hair-oil between themselves and the cannibal; it becomes a wide, long lake, leaving the brothers on one side and the cannibal on the other.

After the pursuit and barriers, the brothers approach their own house, and Powedzid calls to his father to tie up the house.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10499-10575 confidence: medium

The first winter dance of the SomxoldEx begins that night; six persons disappear, QuxElal secretly advises NEnwaqawa about the dance, and after four months away the six are captured.

Six persons disappear at the beginning of the first winter dance, remain away four months, and are then captured.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10994-11079 confidence: high

When Ex'sokwi'lak is homesick, the listener reports it, and the chief orders the canoe loaded with all promised objects and the house, which is to become as small as a young woman's berrying-basket; he is to cover his face before going to the upper world.

Ex'sokwi'lak is sent to the upper world in a canoe while covering his face so he will not see the trail, then arrives near an enemy village.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 11178-11272 confidence: high

At dawn Waned wakes his parents, says the supernatural power pitied him and he is Waned again; the tribe gathers, hears the account, and the great dog NEsii is gone.

At dawn Waned says he has been pitied by supernatural power and is Waned again; the narrative says Waned came back.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS; lines 11469-11553 confidence: medium

The dream man identifies himself as Pearl-Shell-Maker and Abalone-Maker-of-the-World, says XwelageLas has found him by good luck, tells him to paddle to GEyaxste for his dress, and changes his shell blanket from abalone to pearl shells.

A named dream figure tells XwelageLas to paddle to GEyaxste to obtain his dress; XwelageLas departs by canoe, finds the abalone shells, and returns home with them.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 12170-12360 confidence: medium

The speaker asks the beloved not to leave without turning back, calls herself his slave who preserved his life, says she cries, says her life is killed by his words, and says goodbye.

The retort asks the beloved to turn back, and Tsak'edek asks the sailor-beloved not to stay away too long.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 12362-12584 confidence: high

The singer tells his beloved not to cry or long for him; he is working for her, coming back, and paddling toward her.

The lover leaves a beloved behind but says he is coming back and paddling toward her.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 12362-12584 confidence: medium

The heading identifies Ts!esqwane's death-bed parting song; he says farewell to friends and brothers because he is leaving and tells kin not to grieve too much.

Ts!esqwane sings on his death-bed that he is leaving, while also reporting that he will not stay away long and will come back.
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Haida Texts and Myths: Skidegate Dialect 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: medium

The protagonist sits sadly by the fire, deceives his wife by saying he left his mother nearby, starts off with black cod in his canoe, reaches his younger brothers’ town, and is met by eight younger brothers.

The protagonist reaches his younger brothers’ town with black cod, but they prefer Nᴀñkî′lsʟas as elder brother and not him.
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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 10589-10703 confidence: medium

The old man tells the protagonist to look for his blankets, they go oceanward by canoe to Burning-sky’s town, and the people say he has brought his nephew Sandhill-crane to dance.

The protagonist and old man go oceanward by canoe to Burning-sky’s town, recover the blankets and mother, and return home by canoe.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 10705-10818 confidence: high

The chief’s nephew, still a child, sees his uncles nearly starved and treated as slaves; he leaves with his grandmother, reaches Telel, builds a house, and bathes for strength until he becomes strong.

The nephew leaves with his grandmother after seeing his uncles oppressed and later returns to the town, confronts the chief’s renewed seizure, and kills him.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 9935-10042 confidence: medium

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

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

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

The chief’s daughter is enclosed by fallen rocks at Narrow-cave, survives inside, kills Narrow-cave, and escapes through a hole made by Mouse.
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Haida Texts and Myths: Skidegate Dialect BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE; lines 14579-14701 confidence: medium

On a moonlight night, children go to play; two persons come to a boy walking far behind, take him away, and lead him to a fine house.

A boy taken to a fine house flees, climbs a tree by a pond, and his pursuers jump into the water after his shadow before leaving him; he then returns home.
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Haida Texts and Myths: Skidegate Dialect CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF; lines 14871-14982 confidence: medium

When the hunter says he wants to leave, the wolf people fill a sack with grizzly-bear, mountain-goat, deer, and moose fat and meat from mainland animals; they give him a cane that helps him rise with the load.

When the hunter wishes to leave, his son gives him a sack of provisions and a cane, explains how the cane will point the route, and says the goods are only lent.
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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: medium

The slaves say that in the evening the wife’s fin will be steamed in the ground; they will carry water, let him in, and fall with water so steam will rise while he picks up his wife.

Raven and Crow arrange for water to fall into the fire, creating steam that allows the seeker to pick up his wife and flee.
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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 15220-15245 confidence: medium

The male figure returns to the place where he had gone down, enters his canoe, finds the canoe caretaker aged, flees from killer whales, and spills blue hellebore to make them sink away before coming with his wife to Qꜝadō′.

The male figure reaches the place where he had gone down, enters his canoe, flees from pursuers, and comes with his wife to Qꜝadō′.
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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

After living with his wives, he repeatedly lies in bed and weeps; his wife tells her father he is homesick for the younger brother he left.

The protagonist lies abed because he is homesick for the younger brother he left, then travels back toward the town where the brother was left.
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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: medium

The father-in-law sends them to his canoe, which appears as a whale’s head; when addressed as the father’s canoe toward seaward, it floats as a large canoe. Food is loaded into canoes and both wives accompany the protagonist.

A whale’s head is identified as the father-in-law’s canoe, floats on the water as a large canoe when addressed, and carries the protagonist, wives, and provisions toward home.
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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: medium

Both canoes are unloaded; many canoe men and followers given by fathers-in-law are present; the next day a large house is finished for the protagonist with the front sewn together.

After the return and restoration, the canoes are unloaded, many followers given by fathers-in-law are present, and a large house is completed for the protagonist.
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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 8390-8493 confidence: medium

He shoots a small sea-gull, skins and dries it, gets into the skin, stretches wings, flies out, and leaves the town with no trace for his wives.

The chief’s son is identified as one who had been abandoned; after becoming a sea-gull, he flies to his father’s town and is recognized there by the slaves.
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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 8495-8606 confidence: medium

The head slave says the son’s house or town is larger; his two wives brought out the town and dug out ten whales, five still floating where they were fastened.

The father says they should go to the son whom he left and give him the town; the son is reported to have a larger town, wives, and whales, and later receives town people from his father.
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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 8495-8606 confidence: medium

The man lives with the woman, she bears two boys, he works harder, stops getting crabs, hunts hair seal, gathers many for four nights, and prepares to leave.

After living with the woman and having children, the man goes to his father’s town, identifies himself to his mother, is honored by his father, and hunts hair seal before setting out toward the inlet.
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Haida Texts and Myths: Skidegate Dialect HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF / THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL. / CLOUD-WATCHER; lines 13820-13931 confidence: high

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

Cloud-watcher goes down into a deep water place, remains in the creek while people sing, returns dry, and salmon become abundant afterward.
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Haida Texts and Myths: Skidegate Dialect HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF / THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL. / CLOUD-WATCHER; lines 14047-14159 confidence: medium

A man follows along the beach and predicts that one fisherman will die at each point of land until all are dead, with only the steersman reaching the village to report and then die.

The beach-walking man predicts that only the steersman will reach the village to tell what befell the party and that he too will then die.
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Haida Texts and Myths: Skidegate Dialect HE WHO WAS ABANDONED BY HIS UNCLES / HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF / THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL.; lines 13774-13817 confidence: high

Enemies carry the poor Tlingit man away as a slave; for five or six years his Power repeatedly promises that he will become a chief, though he objects that he is only a slave sitting near the door.

After enslavement and escape, the man reaches his own town and becomes a great chief through acquired wealth.
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Haida Texts and Myths: Skidegate Dialect HOW MASTER-CARPENTER BEGAN MAKING A CANOE TO WAR WITH SOUTHEAST / THE CANOE PEOPLE WHO WEAR HEADDRESSES / THE GIRL WHO FED A RAVEN / SOUNDING-GAMBLING-STICKS; lines 2559-2664 confidence: high

The grandfather says the chief's son will float back and gamble with the former winner; he tells him to place the sea otter stick on his right shoulder, the young sea otter stick on his left, and divide tobacco seeds among watchers so they will not accuse him of unfair play.

The grandfather tells the chief's son he will float back to the town after one night and gamble again against the former winner, equipped with marked sticks and other objects.
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Haida Texts and Myths: Skidegate Dialect HOW ONE WAS HELPED BY A LITTLE WOLF / STORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASS RIVER / SLAUGHTER-LOVER. / THE WOMAN AT NASS WHO FLED FROM HER HUSBAND; lines 15751-15838 confidence: medium

After many years the couple return carrying unusually prepared animal skins; the woman dresses differently in things such as Wood Indians wear.

After years away, the woman returns disguised, but her former husband recognizes her old motions and voice and later confirms her identity.
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Haida Texts and Myths: Skidegate Dialect HOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN / HOW MASTER-CARPENTER BEGAN MAKING A CANOE TO WAR WITH SOUTHEAST / THE CANOE PEOPLE WHO WEAR HEADDRESSES / THE GIRL WHO FED A RAVEN; lines 2428-2541 confidence: medium

While last on the trail in front of Tow hill, two good-looking men come to her, one on each side, take her home with them, bring her to a town, and lead her into the chief’s house.

Two men take the girl to a town, she stays there and receives food, and she is later found back at her father’s house surrounded by food.
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Haida Texts and Myths: Skidegate Dialect HOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER / THE STORY ABOUT HIM WHO DESTROYED HIS NINE NEPHEWS / THE STORY OF ONE WHO SAW AN EAGLE TOWN / THE ONE THEY ABANDONED BECAUSE HE WAS THE FIRST TO SPEAR SEA LIONS; lines 12762-12859 confidence: high

The people let him off first and abandon him; his youngest brother-in-law tries to take away their paddles, and the passage says they left him because only he could kill the sea lions.

The man is abandoned on the reef because only he can kill sea lions, survives a supernatural episode, and returns secretly to his town.
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Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 1045-1183 confidence: medium

In the morning he floats at land but remains floating; he cannot get off because his legs are bent, and people living very near do not see him.

He reaches land and nearby people do not see him, but a small child sees him and is addressed so others may know.
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Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 1336-1479 confidence: medium

A speech says that with a good wind they will go by canoe to the town; at night they cannot sleep because they want to go, while a chief sleeps much; property and a canoe are prepared.

The group plans travel when the wind is good, prepares canoes and property, travels by canoe to town, and the town is surprised by an additional canoe and another person sitting in it.
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Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 1481-1603 confidence: medium

Later the song is sent down to his friends. They hear that he wants to go to them but cannot see how, that he is very well off, and that Fish-eggs women and men are many.

The message says he wants to go to his friends but cannot see how to go, though he is well off.
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Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 274-384 confidence: medium

Star-like sights are identified as salmon inlets; groups get off at them. At the mouth of a creek, people repeatedly say “Ē′yo,” making the travelers ashamed.

After traveling with Salmon people to salmon inlets and a creek mouth, Moldy-forehead recognizes his mother, swims ashore, and allows her to club him to death.
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Haida Texts and Myths: Skidegate Dialect RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD; lines 9499-9596 confidence: medium

Town people and the protagonist’s mother go to Qꜝā′g̣awa-i for shellfish; he cries, says he will kill Qꜝā′g̣awa-i, and is taken with a weasel skin in his hair and copper bow and arrows.

Stone-ribs leaves with the shellfish party, undergoes encounters and trials, and returns to his mother with Qꜝā′g̣awa-i’s skin, copper arrows, bow, and weasel skin.
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Haida Texts and Myths: Skidegate Dialect SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER / THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS; lines 12202-12287 confidence: high

The sister says the brother-in-law and his friends will bring out the canoe for launching and gives directions; after waiting, the man sees the canoe half out of the woods, launches it with his wife, and goes to the place indicated.

The man follows directions by canoe to another town, stays there while finishing the canoe, and later returns to his own town after repeated failed departures.
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Haida Texts and Myths: Skidegate Dialect SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER / THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS; lines 12202-12287 confidence: high

When the canoe is finished, the man steams and spreads it with help from brothers-in-law; the sister makes the child dance, the child begins to have a tail, and she instructs them not to look back or let the child speak about the country.

The sister forbids looking back and forbids the child to speak about the country; when the child speaks of the town, the travelers are returned to it.
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Haida Texts and Myths: Skidegate Dialect SLAUGHTER-LOVER. / THE WOMAN AT NASS WHO FLED FROM HER HUSBAND / THE REJECTED LOVER / HE WHO GATHERED FOOD FOR AN EAGLE; lines 16140-16255 confidence: medium

After ten days of strong north weather, real friends arrive with the protagonist’s sister; the bone will not enter their canoe, they wash in urine normally, and their paddles burn until one person pulls them out.

Friends and a real sister come in search of the protagonist, pass his tests, restrain his attacks, and return him to town; an editorial note links the story to gā′gix̣īt wild-men notions and land otters.
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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 15691-15748 confidence: medium

Before leaving, he steals a look at his father-in-law, says he will renew his old town, departs, spits medicine on the old town, restores it, and his wife returns to her father’s town.

The protagonist leaves to renew his town, finds it old, spits medicine on it, and restores it to its former state.
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Haida Texts and Myths: Skidegate Dialect STORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASS RIVER / SLAUGHTER-LOVER. / THE WOMAN AT NASS WHO FLED FROM HER HUSBAND / THE REJECTED LOVER; lines 15841-15903 confidence: high

The Moon instructs him that when the woman he loved comes with others to look at him, he should not face her but should turn his back to her.

After staying with the Moon, the man receives instructions and descends again upon the arrows to his father’s house.
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Haida Texts and Myths: Skidegate Dialect STORY OF THOSE-BORN-AT-SKEDANS / A STORY TOLD TO ACCOMPANY BEAR SONGS / A STORY TOLD TO ACCOMPANY BEAR SONGS / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT; lines 4856-4967 confidence: medium

The party crosses Dixon entrance, reaches the islands the same day, sings war songs there the next day, remains for a time, and comes to Tcꜝā′ał.

After crossing back and reaching the islands, the party sings war songs before continuing to Tcꜝā′ał.
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Haida Texts and Myths: Skidegate Dialect SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER / THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS / HOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER; lines 12403-12496 confidence: low

A female figure flies out and pulls beings out; something cracks at the bottom of the island, and the being that comes up with them is identified as Greatest-clam (stᴀn).

After Greatest-clam comes up with those pulled out, the town is restored and a male figure resumes providing food for his father-in-law.
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Haida Texts and Myths: Skidegate Dialect SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER / THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS / HOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER; lines 12498-12532 confidence: high

After many years the young man becomes homesick and sad; his wife says he wants to return to his uncle’s village, and the old woman gives him the skin of the bird tʼᴇn.

The young man becomes sad and wishes to return to his uncle’s village; he receives bird skin and flies back.
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Haida Texts and Myths: Skidegate Dialect TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD / STORIES ACCOMPANIED BY TEXTS / HOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN; lines 1606-1714 confidence: medium

After the father’s discovery, they abandon the chief’s daughter; only the wife of her youngest uncle leaves food for her.

The mother is abandoned early in the passage, but after the son’s recognition by the uncles, the kin group moves to where she lives.
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Haida Texts and Myths: Skidegate Dialect THE MAN WHO MARRIED A KILLER-WHALE WOMAN / HE WHO WAS ABANDONED BY HIS UNCLES / HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF / THOSE WHO WERE FASTING TO BECOME SHAMANS; lines 13230-13326 confidence: medium

The younger brother is put in a box and placed on a point; the elder cries nearby; a drum sound comes from the ocean and a canoe lands bow first before Skedans.

The elder brother secretly travels seaward in the canoe of ocean-associated shamans, hears repeated references to the other side, and is returned to Skedans by the great shaman.
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Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 11068-11178 confidence: high

After staying with his wife, the protagonist wants to return home; Many-ledges permits his daughter to go and points to a canoe. The canoe appears old and grass-grown, but the daughter kicks its edges and tells it to go seaward; it floats, moves by itself, the bow carving paddles, and it comes when called.

After the father-in-law’s attitude changes, the protagonist returns with his wife in a canoe that moves by itself and is paddled by its bow carving.
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Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 11287-11379 confidence: medium

A crowd pursues the man; the old man puts the man and his wife in his mouth, denies feeling anyone on the trail, is accused of smelling human, is searched, and the crowd leaves.

The pursuers say the man has taken his wife back, and he later reaches town with her and stays with her.
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Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 11886-11992 confidence: medium

After elder brothers vanish, the one with medicine in his mouth follows footprints, is caught in a snare below a feather, meets a face-painted snare owner, and is carried to a house where his elder brothers are cut up and hung.

After the elder brothers repeatedly vanish, the brother with medicine follows signs or searches, finds them dead or dismembered, revives them, and returns home with them.
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Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 12098-12199 confidence: high

After the traveler dislikes the place, his wife tells her father; the father-in-law asks who will take his son-in-law down, and Loon and Grebe propose diving with him but are thought not strong enough.

When the traveler wants to leave the town, Raven carries him down and drops him onto a reef.
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Haida Texts and Myths: Skidegate Dialect THE ONE THEY ABANDONED BECAUSE HE WAS THE FIRST TO SPEAR SEA LIONS / THE MAN WHO MARRIED A KILLER-WHALE WOMAN / HE WHO WAS ABANDONED BY HIS UNCLES / HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF; lines 13172-13227 confidence: high

The chief orders two canoes launched; goods from the house quickly fill them, the woman and her husband each enter one, and the canoes travel without paddlers.

The man returns to his father’s town with canoes of goods, trades the property, becomes a great chief, and uses it for potlatches.
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Haida Texts and Myths: Skidegate Dialect THE ONE THEY ABANDONED BECAUSE HE WAS THE FIRST TO SPEAR SEA LIONS / THE MAN WHO MARRIED A KILLER-WHALE WOMAN / HE WHO WAS ABANDONED BY HIS UNCLES / HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF; lines 13172-13227 confidence: high

Later he feels badly, begins to melt while seated with his wife, and she passes between the planks; he follows her, they return to her father’s town, and are never seen again.

The wife passes between the planks, the husband follows, they go back to her father’s town, and are never seen again.
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Haida Texts and Myths: Skidegate Dialect THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS / HOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER / THE STORY ABOUT HIM WHO DESTROYED HIS NINE NEPHEWS / THE STORY OF ONE WHO SAW AN EAGLE TOWN; lines 12728-12759 confidence: high

He fishes with a net, is told not to put the whole net into the sea, lets out two meshes, and something caught carries it away; later he descends home, wins at gambling, and repays his debts.

After living with the eagles and fishing, the man descends home, wins at gambling, and pays all his debts.
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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 party is taken to the camping place; Gustᴀmᴀ′lk invites them, canoes are pulled in, many of the narrator’s relatives are present, and the party is set in a line.

The narrator’s canoe party travels armed, confronts enemies or local groups, guards captives, returns toward home, and enters Qa-itg̣a′og̣ao singing victory songs after fighting.
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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 16627-16671 confidence: medium

The party goes out; an advance group encounters people sailing, two gunshots are heard, an empty canoe drifts away, two women are enslaved, and other people flee near a point.

The party goes out, later leaves after running out of ammunition, crosses the open sea, reaches Kaisun, and says it brought nothing from the far country.
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Haida Texts and Myths: Skidegate Dialect THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES; lines 14207-14321 confidence: medium

The half-crazy son of the House-point town chief encounters a rolling thing with four faces, throws stones at it, chases it into the ocean along a trail, and finds it waiting on a beach.

The man chases the being into the ocean along a trail, receives instruction, and afterward returns home to report what he learned.
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Haida Texts and Myths: Skidegate Dialect THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES; lines 14207-14321 confidence: medium

A man of Those-born-at-House-point makes figures of supernatural beings on his house and human images on the roof-pole ends; the house is washed away five times, and he takes the name Chief-who-renews-his-property.

A man's house with supernatural figures is washed away five times, after which he takes the name Chief-who-renews-his-property.
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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: low

The traveler brings the revived chief’s wife in the canoe to the village; both are tied in the canoe before the chief’s house, a dance is announced, and a thunderbolt appears to drop in the house.

The traveler and chief’s wife tie themselves in the canoe before the chief’s house; after a dance, a thunderbolt and pointed feathers strike them, they forget themselves, and later come to themselves inside on retaining timbers.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY; lines 7145-7250 confidence: high

The chief’s wife tells her husband about his daughter; the slave reports to his master. The chief summons the town, feeds everyone, says he will look for his daughter, and orders ten canoes.

The chief announces that he will look for his daughter, the town prepares ten canoes, and the people wait because they want to restore their sister; at the destination the chief’s child is still absent.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY; lines 7560-7663 confidence: medium

They place the restored mother-in-law in the younger brother’s canoe and go to Gunwa; the younger brother’s wife hides her to see how the supposed mother will act, and the town comes down in commotion as a woman described as the mother runs first to carry goods.

After the mother-in-law is restored, she is hidden during the return to Gunwa so the group can observe the supposed mother; the woman is then tested through basket carrying.
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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 5794-5891 confidence: medium

Nankilslas appears floating on the sea in a hair-seal canoe wearing his uncle’s hat, is recognized as changed, and an episode follows in which people enter Qingi’s house and the joints of his tall hat; seawater rises, Qingi grows and breaks the hat, and half the town is lost.

Nankilslas is absent for a long period, appears floating on the sea in a canoe, and is perceived as changed; later his father has him brought in and welcomes him.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5893-5996 confidence: low

A disheveled-haired visitor calls Raven father; Raven rejects him, and the visitor leaves with lightning around his knee-joints and vanishes.

A disheveled-haired person addresses Raven as father and later shows lightning around his knee-joints, but Raven rejects him and he vanishes.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6680-6770 confidence: medium

The chief breaks the stone floor and throws the boy to earth; high water still covers the earth except for the top of his totem pole, on which he lands, cries out, assumes raven shape, splits the pole, and the waters subside.

The chief throws the boy down through the broken stone floor to earth; he lands on a totem pole, takes raven shape, and begins migrations.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6772-6876 confidence: medium

Raven wishes a whale would swallow him; the whale swallows him, strands, and is cut open. Raven wishes the chief’s son would open the stomach, then flies out against the young man’s chest, killing him and frightening the people.

Raven wishes to be swallowed by a whale, is enclosed in it, and later exits when the whale’s stomach is opened.
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The Mythology of the Bella Coola Indians 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

The sea extended far up Bella Coola valley; Masmasala’nix made a self-moving canoe called Koo-koo, and the travelers journeyed to Fraser River and southeastward with their speaker.

A self-moving canoe carries the travelers away and they later return after receiving gifts.
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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 3906-3913 confidence: medium

“Now let us start. We will take you home.”

The Bears announce that they will take the youth home after his stay at their house.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 107 / THE GLACIER. / I12 BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 117; lines 7192-7277 confidence: high

The spirit appears to the novice in the woods, takes him up to the House of Myths, and initiates him there.

The novice is taken up by a spirit to the House of Myths, initiated there, and returns altered by the experience.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 107 / THE GLACIER. / I12 BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 117; lines 7192-7277 confidence: high

The dish contents are thrown into water; the dish is burned in the dancing-house and is supposed to be conveyed to heaven; after this the Cannibal no longer dances and a bed is prepared for him for four days.

After exorcism, the Cannibal stops dancing, remains apart, performs a threshold re-entry, undergoes river purification, returns weeping because the spirit has left, and gradually resumes eating normally.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 107 / THE GLACIER. / I12 BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 117; lines 7279-7379 confidence: high

On the Olx’s return from initiation, small whistles called Gai’laxa imitate eagle voices outside the houses.

After the Olx returns from initiation, eagle-voice whistles are heard, he enters ecstasy, people restrain and cover him, and he later teaches a song.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 29 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 33 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 35; lines 2714-2813 confidence: high

The gods place the youth on the bird Sq*xsen, which carries him to the sea; people approach in decorated canoes, the bird disappears into the sky, and the youth attacks people while a snake in his body tears flesh until they sing and beat time.

After Qama’its sends the youth back, gods place him on a bird that carries him down to the sea, followed by his return toward the village.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 33 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 35 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 37; lines 2816-2920 confidence: high

The ghost dancing-house lies below the burial-place, has four fires and ordered seating; new ghosts enter by smoke-hole rope ladder where two men stand; entry bars return to earth, but some souls ascend to lower heaven and are reborn, while others die a second death and sink lower.

Some souls ascend the rope ladder to the lower heaven and are sent by deities to be born again as children in the same family.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 33 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 35 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 37; lines 2816-2920 confidence: high

The land of salmon, Mia'ltoa, is in the far west; salmon leave in early spring to ascend rivers and return to their country in fall.

Salmon leave their far-western land in spring, ascend rivers, and return to their own country in fall.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 33 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 35 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 37 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 39; lines 2923-3023 confidence: high

Winwi'na asks Masmasala‘nix to build a canoe; a self-moving canoe with two names is completed, and Winwi'na departs with clouds, birds, animals, and the Hermaphrodite, later taking Cormorant aboard near Bella Bella.

The party travels west by canoe to the country of the Salmon, remains there for seven months, then returns with captured fish and berries.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 35 / 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; lines 3026-3137 confidence: high

Smaya’na is considered human; his children make a canoe travel upriver with the tide; named canoes alternate, and the gods of the House of Myths come in No’ak‘nEm.

The passage explicitly connects the arrival and departure of No’ak‘nEm and Kunkunu’qtstuts with named months, solstices, and calendrical regulation.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 35 / 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; lines 3026-3137 confidence: high

In the country of the dead, the shaman sees deceased relatives sitting in a house; they weep and warn him not to come so soon, and a chief's speaker calls the people four times to the ghosts' dancing-house.

The shaman visits the country of the dead, encounters ghosts, is summoned toward the ghosts' dancing-house, and is stopped at a plank entrance because entering would prevent return.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 51 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 55 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 59; lines 4111-4212 confidence: high

The brothers emerge near a beach covered with abalone shells, fill the canoe, decorate paddles and hats with shells, take names, and return after a year with Raven’s directions.

After returning from a year’s absence, the brothers find that only the youngest brother’s wife has remained true, while the others have taken new husbands.
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The Mythology of the Bella Coola Indians 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 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. SI; lines 5254-5355 confidence: medium

The Sun takes his son-in-law to raise the salmon-weir trap; the river is boiling, the youth falls into the whirlpool, and the Sun reports him lost to his daughters.

The Sun believes the young man has been lost or killed in the river and later under ice, but the young man returns each time.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 77 / 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; lines 5358-5453 confidence: medium

The young man wishes to return to his father's village, jumps down through a hole in heaven, is seen as a ball of eagle-down, and his wife climbs down her father's eyelashes. His younger brother does not recognize him after a year in heaven.

The young man leaves heaven through a hole, transforms into eagle-down, floats down, and returns after one year.
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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 grown boy marries; his wife bears a fast-growing son after four days. He identifies himself as Son of the Sun, says he must return to his father, instructs his mother to guard his son and gather eagle-down, and says his father sent him to recover the daughter.

The Son of the Sun announces his return to his father and is carried upward when eagle-down rises skyward like smoke.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 83 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 85 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 87 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 89; lines 5663-5754 confidence: high

The old woman makes four cedar-bark baskets, tells the girl to fill them with meat, tallow, and blankets that become very small, and sends her into a secret room containing red cedar-bark for dances and many masks.

The girl returns home with four baskets that contain vast amounts of meat, tallow, and blankets, cannot be lifted by four strong men, and expand after she brings them inside.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 97 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 99 / THE HAU MAU. / THE WOMAN WHO MARRIED THE STUMP.; lines 6288-6381 confidence: high

The woman lives in the Sun's house, bears an ugly boy with sores named T'dtqoa'ya, identified as the son of the Sun, and later descends with him along the Sun's eyelashes or sunbeams to her father's house.

The woman bears T'dtqoa'ya, identified as the son of the Sun, and later returns to her father's house by descending along the Sun's eyelashes or sunbeams.
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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: medium

The youth hears his mother crying, knocks on the wall, and his youngest and older brothers report that their brother has returned; the mother initially says he died long ago.

The mother says the brother died long ago, while the brothers identify him as returned and the house is specially opened for him.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 231 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 233 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 235 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 237; lines 14268-14344 confidence: medium

Southern hunting parties could be absent for seven months and returned when mountain snow began to melt.

Hunting parties could be absent for seven months and returned when the snow began to melt in the mountains.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 323 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 325 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 327 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 329; lines 19285-19395 confidence: medium

If a relative dies in the mountains, the body is carried down if possible, or temporarily covered or buried and later interred with kin; in a very distant or strange place, the body may be burned and remains carried to the family graveyard.

Bodies or remains of people who died in mountains, distant places, strange countries, or another tribal division may be carried or later removed for burial among kin.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 325 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 327 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 329 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 331; lines 19398-19489 confidence: medium

Taking a dead man's bow and arrows, long leggings, or moccasins is unsafe; the dead man may come back, take the possessor's soul, or cause swelling sickness, and a pipe whose tobacco burns unusually fast indicates the deceased wants it.

The text says the dead man may come back for his bow and arrows, take the possessor's soul, signal desire for his pipe, and that the ghost is hindered from entering the house.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 351 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 353 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 359; lines 20903-20995 confidence: high

Souls stay in the country of the dead until Old Man and Coyote return; messengers precede them, they come from the east, and they bring souls back on tobacco-smoke clouds, red clouds, or the aurora.

Old Man and Coyote will return to this world, preceded by messengers, and bring souls back from the country of the dead.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 359 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 361 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 363; lines 21110-21206 confidence: high

If a very sick person’s soul has left, the shaman wears a conical mat mask and searches for it, acting as if traveling, jumping rivers and obstacles, talking, and struggling to obtain the soul.

The shaman follows trails, graveyards, and a route to the land of souls, captures the patient’s soul, escapes pursuing souls, and returns it to the patient.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 359 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 361 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 363; lines 21209-21292 confidence: medium

Prophets appear with messages from the spirit-world; trance-revived persons report the land of ghosts, may claim the ghost-land chief sent them back, and are accompanied by dances, prayers, or supplications.

Prophets or trance-revived persons claim to have visited the spirit-world or land of ghosts and returned with a message, sometimes from the chief of that land.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 363 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 367 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 369 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 371; lines 21568-21647 confidence: medium

After castrating a horse, the testicles are placed on a tree or high boulder out of dogs’ reach, or buried so the horse will return if lost or stolen.

Horse testicles are buried so the horse will come back to the same place if lost or stolen.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 363 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 367 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 369 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 371; lines 21650-21675 confidence: high

Dreams of westward disappearance, downstream canoe travel, eating food from dead people, loose hair with westward or southward disappearance, and a sick person’s soul turning back are interpreted as signs of death or recovery.

A sick person’s soul turning back before going out of sight or turning back from the edge of a stream indicates that the person will recover.
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The Mythology of the Bella Coola Indians THE HAU MAU. / THE WOMAN WHO MARRIED THE STUMP. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 103 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 105; lines 6504-6595 confidence: high

The wife threatens to send him back if he disobeys; he says he misunderstood and promises not to look at or speak to any woman. She proposes going to his father’s house so he will not see the brook girl again.

After the brook incident, the wife proposes going to the husband’s father’s house, and the family arrives there with food and is welcomed by the father.
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Tlingit Myths and Texts FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES:; lines 24541-24660 confidence: high

A man and wife discover killer whales camping; the killer whales carry off the wife, the husband follows into the ocean, reaches shark people, receives direction, uses a steam-filled house to seize his wife, and sharks and killer whales fight.

Killer whales carry off a wife; her husband follows them into the ocean, reaches supernatural towns, and brings her back.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10277-10327 confidence: medium

The young man decides to leave temporarily, promises to come back, tells the younger wife to treat the elder well, and explains that his cousin or elder brother had loved the elder sister and had died long ago.

The young man tells the younger wife to let him go, says he will come back, and then sets out.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10524-10545 confidence: medium

The bird flies off with him and repeatedly warns him not to look up while he keeps his face concealed.

The bird carries the human away from the rock to the sea and then to a place close to his own village.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10547-10649 confidence: high

While the boy sleeps near the lake, a voice asks who he is; he sees a black duck, and later the duck comes ashore and turns into a man.

A black duck turns into a man, gives the lost boy a coat and instructions, and the boy returns to his mother.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10547-10649 confidence: high

The boy explains that he is lost after leaving his grieving mother; the man gives him a coat and instructs him to stretch out his arms and think of his uncle’s house, not the lake or the man.

The boy puts on the duck-man’s coat, stretches out his arms, seems to fly, fails when he thinks of the lake, and succeeds when he thinks only of his uncle’s house.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10651-10748 confidence: high

The old woman feeds the boys and tells them to lie down thinking only of their former playground; after one failed attempt, they obey and awaken there at the foot of the ladder.

The old woman instructs the boys to lie down and think only of their playground; when they do, they awaken there at the foot of the ladder.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10750-10849 confidence: high

The homesick boy tells the giant he does not know the way to his parents; the giant breaks and trims a small tree and tells him to follow the direction in which it falls.

The giant gives the boy a tree that falls to indicate direction, and the boy follows it back to his father's village.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10955-10975 confidence: medium

The shark people tell Gᴀmnāˊtckǃî to stay because enemies may be waiting, then later direct him back by the way he came, and he reaches home safely.

The shark people tell Gᴀmnāˊtckǃî to wait because enemies may be lying in ambush, then direct him along his earlier route, and he reaches home safely.
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At the father’s village, relatives mourn the girls, cutting their hair and painting their faces black.

The sisters return to their father’s house after their family has mourned them as dead, and their brother identifies them.
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They prepare sea-lion hide ropes, stomach floats and water container, bristles, furs, and meat; they guide by the sun, anchor with hide lines, and use stomachs to float the canoe.

The men prepare sea-lion stomach floats, guide themselves by the sun, and later use mountains as landmarks to return toward Sitka.
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After many days they mistake a distant object for a sea gull, discover it is a mountain, identify Mount Edgecumbe and Verstovaia, reach Sitka after about seven months, find it empty, and head to Dax̣ēˊt.

After about seven months away, Qāqǃᴀtcgūˊk returns to a community that has held death rites for him, and his elder wife recognizes him.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 11461-11497 confidence: high

A woman says a canoe is coming and one man in it is surely her husband; people go out, see it is he, and shout his name to announce that he has come back.

The passage centers on a man’s return by canoe after a prolonged absence, his community’s recognition of him, and his narration of being lost at sea and trying to get home.
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The girl’s father thinks about how to get her back and tells the village people to make a place for the lake to flow out; the people begin draining the lake.

The father orders the lake drained, the girl is removed from among the frogs, carried home, and afterward remains with her father.
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After many years the man wants to return to his father’s people; the chief gives a food-stocked bear canoe, requires care for it, instructs that only the husband give the daughter water, gives her a quill and small basket cup, and the wife forbids the husband to speak to former lovers.

After staying many years, the man wants to return to his father’s people and travels back with his wife.
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His shouting is not heard, but his whisper is; a voice says someone has come up from dreamland, he is carried across, sees his wife, and she warns him not to eat the food because then he will never get back.

The widower meets his dead wife across the lake, she guides him away quickly, and the two return down the road to his house.
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The young man says he has brought his wife back; when he brings her inside, people see a deep shadow following him, cover it with a marten-skin robe, and see her arms and spoon moving while she eats.

The dead wife is brought back as a shadow, speaks and laughs with her husband, but the episode ends with both ghosts returning to Ghost Land.
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In “The Sky Country,” a man seeks his taken wife, follows what he thinks is the beach but is really a wooded trail, makes a dentalia necklace, offers it to a woman tanning skin, and is told his wife is at the next camp.

A man follows after his taken wife, finds her in what is later revealed to be the sky, and returns with her to earth.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 12584-12687 confidence: medium

The man has really been up in the sky; he and his wife return by means of a woman who is really the spider and whose house is her web, and she lowers them to earth while warning about clouds catching the web.

A woman who is really the spider, with a house that is her web, puts the couple into a web and lowers them safely to earth.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 12815-12931 confidence: medium

The sun's sons identify the woman's father's town; she has a child; a grizzly-bear canoe that can hear is loaded with goods and grease, walks away with them, stops when hungry, and is fed grease at its bow.

The woman returns with her husbands and child to her father's town and house, where her family recognizes her.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 12933-13066 confidence: medium

The party reaches the area below the father’s house; the woman knows the house, comes up, and her brother reports that his sister has come outside; the mother beats him because the sister had long been lost; the arrivals come ashore with their things but are not seen.

The woman is announced as a sister who has come outside, and the passage states that the sister had been lost for a long time.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 14320-14434 confidence: medium

The boy says he is going after firewood; his mother says his uncles never came down; in the morning he takes a stone ax and runs up a road.

The boy repeatedly leaves the house for roads or the devilfish, then returns with heads, provisions, or after completing the killing.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 15076-15203 confidence: medium

After many years, Mountain Dweller asks his wives if they want to go home; they answer yes, and one says her mother had forbidden them to marry him, which is why they came to find him.

After many years, Mountain Dweller asks his wives if they wish to go home, and they begin the journey.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 15205-15325 confidence: high

The little brother reports that his sisters are outside; a mourning feast has already been held and a year has passed; the mother accuses him of lying and asks for a piece from their marten blankets.

The sisters come back after a year, after the household has already held a mourning feast for them.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 16237-16368 confidence: high

The salmon people know salmon month has come, their month for returning; the passage says salmon spawn among people there, and the salmon people start back with the boy.

The passage states that salmon month is the salmon people’s time for returning and that salmon spawn among people there.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 16237-16368 confidence: high

The cohoes break their canoe, which is given as the reason cohoes come up last; the ʟǃūkǃnᴀxᴀˊdî are said to have cohoes as an emblem and to be slow people.

The cohoes break their canoe, and the passage explicitly says this is why cohoes come up last.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 16483-16604 confidence: medium

Women cutting salmon at Dax̣ēˊt sit with backs downstream; salmon rush in the creek; the salmon tribe shouts about the cutters and says, 'Go to your mother.'

The salmon people tell him to go to his mother after a year has passed since the father expected to see his son again; he approaches the mother in salmon form.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 16738-16863 confidence: medium

Next morning, shamanic stick-noise is heard at the creek mouth and a raft comes up from underneath.

The raft comes up from underneath, the Kîksᴀ́dî are first reported destroyed, and the spirits then declare the people unharmed before they are brought up.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 17126-17244 confidence: medium

A woman says they are going to start home with the protagonist; all the salmon people start home with him and swim along.

The protagonist travels home with the salmon people and is later seen and speared as a salmon, then recognized as the mother's son by a copper ring.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 17588-17718 confidence: high

Qāqǃᴀtcgūˊk sleeps thinking about himself, wakes with a dream, and dreams that he has gotten home.

Qāqǃᴀtcgūˊk dreams that he has come home, instructs his brothers to set out, uses the sunrise and mountains for orientation, and returns to Sitka.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 17720-17789 confidence: high

At Sitka, the old wife is weeping outside; she sees the canoe and the spruce-root hat she had woven, goes inside, and feels happy when her husband comes up to her.

The husband returns after a death feast has already been held for him.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1826-1923 confidence: high

After a small halibut is cooked and hung outside, two devilfish appear. The woman says her drowned son must have brought them out of pity.

The mother says her son drowned a year earlier and had not been seen, and the whistling land-otter-man is then received and identified as that son.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 18359-18482 confidence: high

Qakēqǃᵘtê spends two years among the Athapascans; they pack his property and start with him for his Tlingit town as warm weather begins, being called People-of-the-last-stomach.

After two years among the Athapascans, Qakēqǃᵘtê’s property is packed and they accompany him back toward his Tlingit friends.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 19912-20037 confidence: high

The skin canoe breaks; one person goes under it and dies. The others stay, probably twenty-one days, until good weather, then go out again.

The travelers survive a broken-canoe episode, move on to Yakutat, then start back toward their own place and are later described as six men who got back.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 20039-20160 confidence: high

The six brothers start back toward the place from which they had all come out; their uncle tells them to return for a valuable copper plate in Łtaxēn valley, leading down to Copper River.

The six brothers travel back toward the place from which they had come out because their uncle tells them to recover the valuable copper plate left in Łtaxēn valley.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 20039-20160 confidence: medium

The people's first coming out took forty days and nights, while the young men take twenty days and nights to reach their friends.

The first journey from the place of emergence took forty days and nights, while the young men make the journey in twenty days and nights and later return to the ocean after another twenty days.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2023-2116 confidence: high

The man lands on the other side, makes the canoe small and pockets it, then watches boys playing with a round twisted thing called gîtcxᴀnag̣āˊt, translated as rainbow.

The man travels to the wolf-chief’s village, is recognized as human, receives empowered objects and instructions, experiences an anomalous duration, and returns to his town.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 20395-20514 confidence: high

The being says the man will kill more than his brothers and will go away tomorrow in the being's canoe to float among his friends. The passage adds: "What he called one night was a whole month."

The mountain being sends the man back among his friends, and the friends later recognize their long-lost friend.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 21297-21347 confidence: high

The town people agree to take him back to where he had been found; the rescuers carry him by canoe and put him on the same rock from which he had been taken.

The community decides to take the saved male back and the rescuers put him on the very same rock from which he had been taken.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 21349-21441 confidence: medium

In the bereaved man’s speech, the living guests are not the smokers of the tobacco; long-dead uncles and mothers smoke it. The deceased woman is said not to be dead but held by aunts and greeted by father’s brothers. A dead chief has come back and wiped away tears.

The speech says the dead chief has come back because he saw the people mourning and has wiped away their tears.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 21701-21821 confidence: medium

The woman goes to the woods with her daughter; the two alone save themselves. The Sun's son marries the daughter, she has eight children, and a provisioned house is made for them before they are lowered onto Gîtǃîḱc, their grandfather's town.

A house with food and provisions is made for the children, and they are lowered onto Gîtǃîḱc, described as their grandfather's town.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 21958-22086 confidence: low

The chief says the speakers brought help and luck like the children of the sun; because they spoke well of his uncles, it is as if his uncles had come back.

The chief says that after the speakers spoke well of his uncles, it was as if his uncles had come back.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2214-2321 confidence: high

At night, when the halibut chief is asleep, the man cuts off the chief’s head, runs outside, jerks on his brother’s line, and is pulled up with the head.

After killing the sleeping halibut chief, the elder brother signals by line and is pulled up with the chief’s head.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 22344-22453 confidence: medium

The Tī hît tān chief applies the story to the addressee: it was as if he had been captured by devilfishes; father’s people ask him to eat with them from under the rock, remove unseen sea-wet clothes, give new clothing from skins, and make a great fire to warm him.

The addressee is told and says that trouble or devilfish captured him under a rock and tide, while father’s people remove wet clothes, clothe him, make fire, and save or warm him.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 22344-22453 confidence: high

At the sea-lion island, proud people leave Duktū́ʟǃ behind; sea-lion people help him by giving him a box to get ashore; he reaches his uncle’s village, takes his uncle’s place, and owns the whole village.

Duktū́ʟǃ is left on the sea-lion island, receives a box from sea-lion people to get ashore, returns to his uncle’s village, and takes his uncle’s place.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 22455-22505 confidence: medium

After the feast proper, three shows are given. In one, a masked man enters and someone says a dead uncle or relative has come back to see the people and must have been captured by a g̣onaqᴀdēˊt, grizzly bear, or wolf; masked persons are supposed to be yēks, or supernatural beings.

In a post-feast show, a masked man enters and is announced as a dead uncle or relative who has come back to see the people; the masked persons are supposed to be yēks.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 23344-23467 confidence: medium

Other-water of the Kāˊgwᴀntān went to Prince of Wales island to marry Sǃēłtîˊn; at return, his father-in-law laid copper plates for her to walk on, a song was sung, and the song was given to the Kāˊgwᴀntān as Sǃēłtîˊn’s-return-song.

The passage explicitly names the episode as Sǃēłtîˊn’s-return-song and describes a marriage return marked by copper plates, singing, and transfer of the song to the Kāˊgwᴀntān.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 23791-23924 confidence: low

Song 74 was composed after friends went down the rapids at G̣onaxṓ and drowned; the speaker looks expectantly toward the town and bay, compares his brothers to people the Duck tribe saved, and says they went down under the earth.

Two songs include looking expectantly toward places associated with the dead or waking and looking in case drowned brothers might be seen.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2430-2538 confidence: medium

Beaver invites porcupine onto the lake, has him hold on, swims and dives to an island in the center of the lake, puts porcupine ashore, and leaves him.

After being left on an island, porcupine sings that he wants to go home; the sea freezes, and he runs across it to his home.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2780-2887 confidence: high

The helper is identified as the puffin; it tells the hunter to enter the big stomach and not think of the place, and after one failed attempt caused by thinking of it, the skin carries him ashore and he returns home.

The puffin directs the hunter to get inside the stomach and go home, warning him not to think of the place; thinking of it causes a failed return before a successful second attempt.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2951-3026 confidence: high

The family brings things to please the frog tribe so they will let her return, without success; her father orders trenches dug to drain the lake, and the frog chief tells the tribe. The frog people call lake mud their stored food.

The father orders trenches to drain the lake; the water carries frogs away, and the woman comes down the trench and is pulled out.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 9596-9648 confidence: high

At Rainy-village the man meets his aunt, who drowned years before and became wife of two land otters; she says her husbands will save him but she cannot leave the land-otter people.

The drowned aunt arranges for her land-otter husbands to bring the captive back and leave him near Sitka.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 4595-4692 confidence: high

Qōwułkaˊ is a land-otter-language word applied to a halibut fishhook; figures of him and possessed shamans use dog skin and dog bones, and people learn from him about land-otter effects on minds, shamans, and language.

Kᴀkaˊ returns from the land otters with spirits, songs, and knowledge about land-otter minds, shamans, and language.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 4973-5056 confidence: high

The boy returns home with seal and deer; his mother and grandmother, who had been weeping and worrying, are glad, and he says he has killed the bad people who destroyed their friends.

After escaping Knife-hand, the boy returns home with a canoe loaded with seal and deer, and his family rejoices.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6208-6300 confidence: medium

The wife has eight children, seven boys and a girl; a small painted-front house is built and stocked with boxes of fruits, berries, dried salmon, grease, and other foods; the girl receives bracelets and a marten-skin robe and is told she will be quarrelsome.

The children of the solar household descend in the spherical cloud with house and provisions, and the enemies recognize that the formerly empty village has been repeopled.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6302-6377 confidence: high

The old woman asks if the girl wants to save herself and return to her parents, says the place is not good, and instructs her to gather devil's club, a wild rose thorn, sand, and a small rock to throw during pursuit.

The old woman gives the girl objects to throw behind her; during the pursuit they become plant thickets, mud, a sand bank, and a cliff that delay the bears while she flees toward rescue and return from the bear people.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6379-6468 confidence: medium

The husband tells the woman her parents live nearby; they load food into a self-moving brown-bear canoe that must be fed, put the food under a large tree, and the woman returns to parents who thought she was dead.

The woman returns to parents who believed she was dead and brings a large quantity of food from her supernatural husband.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6470-6570 confidence: medium

The daughter comes up with her devilfish husband and two little devilfishes; her robe is rotten, seaweed is in her hair, she looks badly, and her parents are sorry.

The daughter returns from the devilfish dwelling, is kept by her father, then is bathed to take the devilfish off her and dressed in fine clothing.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 7301-7379 confidence: medium

The sea-lion people give warm water for the wound, offer Black-skin anything because the child is high-caste, and he asks for an overhead box that is medicine for bringing wind; the sea lions push it on the water and whistle and call wind to it.

The box can call any desired wind; Black-skin enters it, calls the wind that blows shoreward, and is carried ashore.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 7381-7455 confidence: high

Black-skin lands near his town, walks home, is welcomed by his uncle’s wife, and wears dried sea-lion entrails around his head.

Black-skin returns after being mistreated and believed gone, causing shame and fear among those who were cruel to him.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 7457-7552 confidence: high

A spirit says nonhuman beings will invite Sǃāwᴀˊn; a canoe arrives, he packs his things, enters, is covered with a mat, and reaches a village with fine painted houses.

Sǃāwᴀˊn is summoned by nonhuman land otters, travels covered by mat to their village, cures a patient, receives spirit knowledge, and is taken back home covered again.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 7554-7576 confidence: high

People search for the shaman; four men in a canoe see something strange on the shore with sea gulls around it and then find the shaman lying on a long sandy beach.

The shaman is sought, found away from home on the shore, taken into a canoe, and brought home.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / WORDS OF SONGS TAKEN IN CONNECTION WITH GRAPHOPHONE RECORDS; lines 22507-22670 confidence: medium

Kᴀkaˊ’s song, linked to stories 5 and 31, was sung after he was brought up from the south by land otters; the lines ask to drift seaward and shoreward, and the heading says he drifted out to sea or ashore when they were uttered.

Kᴀkaˊ’s song asks to drift seaward or shoreward, and the heading says he drifted out to sea or ashore when the words were uttered.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / WORDS OF SONGS TAKEN IN CONNECTION WITH GRAPHOPHONE RECORDS; lines 22507-22670 confidence: low

Qaqǃᴀtcgūˊk’s song after his dream on the island, linked to stories 67 and 101, says that a man who thought he had perished dreams about himself and keeps feeling as if he had gotten home.

The island-dream song describes a man who thought he had perished and feels as if he has gotten home.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / WORDS OF SONGS TAKEN IN CONNECTION WITH GRAPHOPHONE RECORDS; lines 22507-22670 confidence: low

Spirit song by Kāsǃenduᴀˊxtc: the song commands throwing someone into the river, letting him float to the mouth, and dragging a raven up to dry ground.

The song commands that a subject be thrown into the river, floated to the river mouth, and dragged up to dry ground.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL / FOOTNOTES:; lines 8152-8237 confidence: high

After teaching, Kakēˊqǃᵘtê says he wants to go to his native town; the people obtain small coppers for him, travel in winter, see his former camps, follow his former woods trail, and arrive at Grass Creek where village people are afraid.

After teaching the Athapascans, Kakēˊqǃᵘtê asks to go to his native town and guides the party along the former route he had taken.
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Tlingit Myths and Texts FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL / FOOTNOTES: / FOOTNOTES:; lines 8443-8538 confidence: medium

The man tells his wife he will return each morning before the ravens are awake; he then puts on the monster skin, reaches the sea, catches a king salmon, and leaves it near the houses.

The man tells his wife he will be present every morning before the ravens are awake, and that a raven heard before his return means she should not look for him anymore.
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Tlingit Myths and Texts MYTHS RECORDED IN ENGLISH AT WRANGELL / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 8770-8841 confidence: medium

The guests fasted, were told to sing before the raven called, ate, danced and feasted for three days, received property on the fourth day, and the chief remained sad because his nephews had not appeared.

The chief’s nephews or youths are expected but absent; after the G̣onaqᴀdēˊt opens the box and brings out ceremonial objects, the eldest nephew and then twenty youths are made present and receive ritual gifts.
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Tlingit Myths and Texts RECORDED BY / JOHN R. SWANTON / LETTER OF TRANSMITTAL / CONTENTS; lines 266-343 confidence: medium

Entries 75-88 list titles including migration to Tongass, marriages to a frog, ʟǃᴀʟǃ, tree, fire spirit, and dead man, plus titles involving a dead basket-maker, Spirit Land, and Sky Country.

The title “The Returned from Spirit Land” names a return from a Spirit Land.
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Tlingit Myths and Texts SUPPLEMENTARY TO STORY 1 / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1676-1729 confidence: medium

A woman tells Kaka that she and he have both been saved by land otters, says she has two land-otter husbands who will take him home, examines him, and says his wife's insertion of land-otter tail sinew through his ear caused him to become a land otter.

The woman says the land-otter husbands will take Kaka home, and the passage ends with Kaka's friend bringing him ashore after he is found restored.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 11019-11121 confidence: high

After many days, the great chief tells his son to let the grandchildren and their mother go back to their own home.

The grandchildren and their mother are permitted to return from the supernatural chief's domain to their own home, where their kin rejoice.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 11426-11539 confidence: high

At the den, the princess recognizes the dogs Red and Spots; the brother sees his sister with the Black Bear; she gives birth to two children and tells him to use a smudge rather than knife, spear, or arrow.

The brother finds his sister in the Bear's den, kills the Bear by the method she gives, and returns home with her and the cubs.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 11653-11753 confidence: medium

The men have been there a whole year. Na-gun-a'ks loves the human guests and plans a feast for fellow supernatural chiefs of the rocks before sending the guests home.

The men stay for a whole year, do not know how long they have been there, never feel hungry, and Na-gun-a'ks says he will send them to their old home.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 11755-11858 confidence: medium

At morning the canoe is surrounded by foam that becomes thick fog; after fear and a thunder-like noise, the fog vanishes, sunshine appears, the canoe and hats are full of sea growths, and the party is at the foot of the high cliff from a year before with heavy copper paddles.

The party returns to the cliff where the anchor was dropped a year earlier, reaches home safely, and later tells of being in the house of a chief at the bottom of the sea.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 11860-11961 confidence: medium

The party paddles away while the young man watches from a hill; when the canoe rounds a point, a great whirlpool opens and swallows the canoe.

The young man watches from a hill as the whirlpool swallows the canoe, then returns home and reports what happened.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12860-12963 confidence: medium

Chief Hummingbird tells the travelers to keep the canoe toward the rising sun, not travel normally by canoe, and have the Sparrow fly ahead in his sparrow garment, resting on the canoe bow; this will bring them home in four days instead of a year.

The Sparrow is instructed to fly ahead of the canoe in a sparrow garment, reducing the return from a year by canoe to four days.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13388-13500 confidence: high

After many years, the man decides to visit home, leaves his two wives outside the village, enters his father's house alone, is not recognized because he is hairy, and sits by the large fire.

The prince returns after many years, is first unrecognized, then is identified as a lost cousin thought dead and welcomed publicly.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13502-13609 confidence: high

In the chief Ghost's house, the shaman sees the dead man's soul seated near the chief of the Ghosts with all the Ghosts assembled; he takes the soul by the shoulders, says he will take it back to its body, and leaves.

The prince brings back souls from the Ghosts and puts the soul into the dead body, after which the dead person sits up alive.
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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: medium

At midnight the shaman prince feels sick, calls his relatives, says he will die and return after a year if one of them catches him under the coffin, and his nephew volunteers.

The shaman prince states that his return after a year depends on someone standing under the coffin to catch him; relatives are afraid and the nephew also falls back in fear.
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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 14137-14237 confidence: medium

Only One boards the same new canoe with three men, returns home, and at sunrise the canoe and men transform into driftwood; he is later said never to have died but to have been taken to the supernatural powers' home in the deep pit.

Only One is carried home by canoe at night; when the canoe reaches shore at sunrise, the canoe and three men become driftwood.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14450-14538 confidence: high

The princess reaches her father's town in the evening, tells her mother she is alive, learns her father has been grieving, and begins telling her story before people assembled in the chief's house.

The princess returns alive to her father's town and tells her story, including the fate of the lost daughters, to her household and assembled chiefs.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14540-14636 confidence: medium

The daughter of the Sun tells the youngest brother to hold a round pebble in his mouth; his brothers die after trying to descend without praying, while he prays to Sun, Moon, and Stars and climbs down safely using an arrow and rope.

The youngest brother obeys the daughter of the Sun, survives while his brothers die, prays to celestial beings, and descends safely by arrow and rope.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14732-14828 confidence: medium

Mouth At Each End goes home to the bottom of the lake, while Devoured By Martens is left alone and conquers all surrounding supernatural powers.

Mouth At Each End is said to go home to the bottom of the lake after his death.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14931-15022 confidence: high

Inside the mountain house the hunter sees four companies in four corners: Me'°la, No'Ieih who ate dogs, Wl-halai'd the Cannibals, and SEm-lialai'd; the first and last groups are afraid of the other two.

After seeing four companies inside the mountain house, the hunter is sent back by the supernatural being and ordered to imitate what he saw.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 15024-15118 confidence: medium

The White Bear returns the hunter to a tree; the hunter kills and eats people, is subdued and cured by medicine, then teaches dances of four mountain companies, leading to the Cannibal dance and Dog Eaters' dance.

A hunter returned by the White Bear behaves violently, is cured, and then teaches dances he saw among four mountain companies, after which named dances exist among the people.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 15579-15672 confidence: medium

At the meal, Haimas asks what the Tsimshian did during his long absence, asks about chiefs and feasts, and hears that new chiefs are numerous, nobody remembers him, and Chief Dzeba'sa sings certain songs.

Haimas asks about the Tsimshian during his long absence, asks whether chiefs remember him, and discusses feast precedence and songs.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 15896-15999 confidence: high

In winter the Tsimshian tribes return to Metlakahtla and old villages, retake country from Nass to Skeena, exclude Tlingit from that side, and resume travel for olachen, salmon, and berrying; Wi-ho'om gives feasts, becomes a great chief, and has his picture carved on a rock at Laxkspaxl.

After the conflict, Tsimshian tribes move back to Metlakahtla and old villages, retake the country from Nass to Skeena, and can again travel for olachen, salmon, and berrying.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 16196-16302 confidence: medium

The Tlingit lift the elk skin under LEg'e'°x's nephew, take him to their canoe, place him on a carved box, and take him away with crests, blanket, headdress, and two friends.

LEg'e'°x's nephew is taken by the Tlingit to their canoe and expected to be away nearly a year; in the fall the Tlingit return to Metlakahtla and he appears as head dancer.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 16489-16581 confidence: medium

The party reaches the south side of a sandbar near a point, builds and finishes a fort, and keeps all old men inside.

The party starts across the sea, attacks and destroys the Haida village, then returns by canoe with captives, trophies, and songs.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 16584-16682 confidence: high

The warriors pass the G'it-dzi'°s; drums are heard; Nes-y!aga-ne't's men invite LEg'e'°x, who thanks the chief, promises a later visit, and presents him with a male slave.

LEg'e'°x and his warriors return from war and are welcomed at villages and at home; later Sdi'kla brings or sends back Prince Hats!Eks-n!e'°x from Queen Charlotte Islands.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 16887-16918 confidence: medium

Chief LEg'e'^x keeps a Haida prince and two followers, treats the prince according to peace customs, and after three months sends the prince home with a copper, large canoe, property, four slaves, and many boxes of grease.

After being kept for three months, the Haida prince is sent home with a copper, canoe, property, slaves, and grease.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J / TSIMSHIAN MYTHS; lines 10593-10674 confidence: high

The mother tells her children that their people live across the land out at sea and recounts her brother Asdilda, the Frog burning the village, her father hiding her in a pit with valuables and six coppers, relatives with the same crest, the southwest wind, and her marriage.

After learning that their mother's people live elsewhere, two children set out with directions to visit their native land and relatives and arrive before a village.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 10054-10141 confidence: high

The girl asks the young eagle about its mother's native land; it flies ahead as the party reaches the mainland, camps, and becomes uncertain at the mouth of three rivers.

The young eagle flies ahead, returns after an absence, leads the party up Nass River, sits on the canoe bow, and is named as the one who brought them.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 10054-10141 confidence: high

The canoe arrives at a village; when asked their origin, the girl says they are children of Princess Daul, who had been among children carried away by high tide in a hollow tree; the people weep and rejoice and take them to their grandfather's house.

The children announce that they are descendants of Princess Daul; the old chief verifies their names and genealogy, and the community rejoices.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 10054-10141 confidence: medium

The new chief's people visit the chief's children at the Haida village, are received peacefully, become friendly, and the Nass River people bring back some grandchildren.

After succession, Nass River people visit the Haida peacefully and bring back some grandchildren.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 10238-10337 confidence: medium

The travelers laugh and paddle away; at the predicted point the prince dies, then a middle passenger dies, then another man dies before the village, leaving only the steersman.

After the others die, the steersman reaches the village and begins recounting what happened to the canoe party.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 8739-8840 confidence: high

The chief and wife cannot sleep; the chief orders his great slave to tell the people to return to the old town and seek pity from the prince because they risk starvation.

The hungry community returns to the old village where the deserted prince has food and asks for pity.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 8842-8939 confidence: high

After another child, Su-da'ol, is born and the children grow, a child knocks the grandmother down near the fire; she says, "Nobody knows your family" and calls them common people from far away.

The grandmother insults the children's unknown family; the mother then explains that they belong to a noble family in a distant town and instructs the eldest son to take the siblings back to her people.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 8941-9036 confidence: high

The eldest son asks his father for a canoe; the father makes it. The mother points a little south of sunrise and instructs the children how to reach the river, canyon, and relatives' town.

The mother directs the children to travel by canoe across the sea and up a river to the town of their relatives, which they reach by following her instructions.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 8941-9036 confidence: medium

The strangers enter the village; a young man reports four young men and two young women to the chief. The eldest son asks about the chief who cast out his daughter and says, “We are her children.”

The eldest son identifies the siblings as children of the cast-out daughter, and the new chief and wise men accept them as four princes and two princesses, grandchildren of the late uncle.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9753-9854 confidence: medium

The Eagle chief Nes-wa-na'° flees with his young niece Daul across the high mountains between the Skeena and Nass Rivers to Eagle relatives on the upper Nass River, where they are gladly received and Nes-wa-na'° becomes chief.

Nes-wa-na'° is received by Eagle relatives and becomes their chief after fleeing defeat.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9959-10052 confidence: high

The husband obtains a large canoe loaded with costly coppers and slaves; the father keeps the younger daughter, and the mother tells the elder daughter that the young eagle will guide them to the native home. A crosspiece is fixed on the bow for the eagle.

The mother tells the elder daughter that the young eagle will guide them to the mother's native home, and the eagle leads the canoe by flying ahead and stopping at intervals.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4517-4618 confidence: medium

The youngest brother weeps, says the brothers all went in the same direction, and tells his sisters-in-law that he will come back and take them down home when he returns.

Before leaving, the youngest brother tells the widows that he will come back and take them down home when he returns.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4620-4726 confidence: medium

After the brothers return to life, the youngest tells them to bring their wives. The youngest has married White-Bear Woman, divides the slain bears among his brothers, and they dry the meat and skins before going home.

After the brothers are restored, they bring their wives, divide and dry the bears' meat and skins, return home, and tell the people what happened.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5139-5262 confidence: medium

The husband teaches more kinds of netting; the following summer Spider's wife returns to her mother's camp and shows her mother what she learned in Spider's house.

The wife learns more netting in Spider's house and later returns to her mother's camp to teach her mother what she learned.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5414-5509 confidence: medium

The young man continues after sacrifices, puts on his made eagle form, flies up and down several times, sends his two friends home, and remains alone at the brink of the deep valley.

The young man wears a made eagle form, flies into the deep valley, retrieves his sister, ascends with her, and returns home.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5617-5718 confidence: high

The little Otter asks to visit his grandfather; his mother describes the grandfather’s house and warns him against the sea, but he goes, returns, and says he will carry her across.

The little Otter visits the grandfather’s house and then carries his mother across the sea to the mainland and her father’s home.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5617-5718 confidence: high

The chief sees someone resembling his daughter enter her old bedroom; the chief’s wife confirms it is their lost daughter, who asks her mother not to cry aloud, then tells her story to the assembled people and shows the little Otter child.

The lost daughter enters her old bedroom, is recognized by her parents, and tells her story to the assembled people.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6027-6137 confidence: medium

The young woman drives the sharp branch into Mink's ear and fastens it to the ground; Mink dies, and she goes back to her father's house.

After Mink dies, the young woman goes back to her father's house.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6139-6248 confidence: medium

When winter comes and food is scarce, Robin Woman tells her husband that her father wanted two large canoes sent in midwinter to bring winter provisions, and that she will go with the men if sent.

In winter scarcity, Robin Woman recalls her father's request that two canoes come to him in midwinter to obtain provisions.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6250-6349 confidence: medium

The chief sends young men with his wife in two large canoes to the Skeena River; the river ice is hard, and the princess stands in the bow and sings a spring song, causing ice to melt ahead.

The Robin Woman leads a canoe party away from her husband's town because provisions are gone, reaches her father's town, obtains food, and returns with canoes full of provisions.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6562-6664 confidence: high

The prince and his friend return home; the prince looks like a supernatural being, the friend is handsomer than other people, and people discuss their beauty and transformation by Chief Pestilence.

The two men return home from Chief Pestilence's house with extraordinary beauty and become the subject of public attention.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6666-6768 confidence: medium

Ashamed, the princess leaves with her maid, wishes to hang herself, is comforted, and travels toward Chief Pestilence's house to ask to be made beautiful.

The princess and maid leave home, travel through mountains, rivers, valleys, and a plain to Chief Pestilence's house seeking beauty, are maimed there, and return home unsuccessfully.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7094-7198 confidence: high

After the prince left his father's house, people searched for him. His father assembled the shamans to learn whether his son was dead or alive, but they could not explain what happened; the parents were sad.

The prince leaves home, is said to have been taken by Spring Salmon to the Spring Salmon chief's house, and is expected to return in spring as the Spring Salmon move upriver.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7200-7286 confidence: high

While the shamans work around the prince, he grows very quickly back to his former size.

The prince is taken by the Spring Salmon, lives in the Salmon village, is recovered, and narrates his return to his father's people.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7374-7477 confidence: medium

After a long stay, the friend becomes homesick; the prince comforts him and says he will take him up in early spring when the river ice has melted, as far as the mouth of the Skeena River, while he remains with his Salmon father.

The prince plans to send the friend home with a story and specific rules for cutting spring salmon; violation of the rule is said to bring thunder, lightning, heavy rains, and disaster.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7479-7582 confidence: medium

After trying to go farther, the canoe reaches the mouth of Gits!Emgalen River; the prince sends his friend ashore, they weep, separate, and the young man loses sight of the canoe before going home.

The friend returns to his town and reports the prince's condition among the Spring Salmon, the recognition token, and the instructions for human treatment of salmon.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7679-7779 confidence: high

The chief orders a fire started, asks his daughter why his son-in-law is sad, hears that he longs for his parents, and promises to send the couple back after a hunt.

The young man longs for his parents, is sent back toward his native land, arrives at Metlakahtla, and is recognized as the prince who had left years earlier.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 8179-8265 confidence: medium

The four brothers accompany their sister to the village, see its desolation, and find only a heap of bones and ashes where the chief's house stood.

After seeing the destroyed village and the remains of the chief's house, the four brothers and their sister go back to their own home in the mountains.
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Tsimshian Mythology Tsimshian Mythology; lines 1113-1201 confidence: medium

Red Cod is sent to borrow the Killer Whale canoe; the chief of the Killer Whales gives it, and the people board the large canoe for the expedition.

The party prepares, travels south in the Killer Whale canoe to the town of the Master of the South Wind, confronts him, and returns home with an outcome for their community.
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Tsimshian Mythology Tsimshian Mythology; lines 2130-2222 confidence: high

TxamsEm gives the meat to the young man, points out the direction and narrow trail home, says he will smooth the way so the man reaches home that night, and warns him not to look back if he hears thunder or terrible noises until he is above his village.

TxamsEm says he will smooth the young man's way home but warns him not to look behind when thunder or terrible noises occur until he reaches above his village.
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Tsimshian Mythology Tsimshian Mythology; lines 2130-2222 confidence: medium

TxamsEm points to mountains around his hut filled with mountain sheep, black bears, and other animals, calls them his provisions, says they were prepared for him, and says only Heaven knows when he will travel again.

TxamsEm says he no longer goes about the world, has been ordained to stay in the valley a little longer, and will travel again at a future day known only to Heaven.
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Tsimshian Mythology Tsimshian Mythology; lines 2224-2294 confidence: high

TxamsEm tells the man to go as quickly as possible; the man takes his gun on his left shoulder and TxamsEm's staff in his right hand.

The man leaves TxamsEm, escapes along the narrow trail through frightening conditions, reaches his village, and is reunited with mourning family and people.
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Tsimshian Mythology Tsimshian Mythology; lines 2297-2394 confidence: high

TxamsEm gives the staff to the narrator, points out a narrow trail behind the house, stretches his hand over the plain four times, and warns him not to look behind at terrible noise or danger will befall him.

TxamsEm gives the homeward trail and warns the narrator not to look back at terrible noises; the narrator runs home and only looks back after reaching the hill above the village.
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Tsimshian Mythology Tsimshian Mythology; lines 2297-2394 confidence: medium

The narrator's people and relatives welcome him home; he keeps TxamsEm's staff, and the people know from it that TxamsEm is still alive. A note says many young people try but fail to find TxamsEm because he hides in the mountains.

The narrator keeps the staff given by TxamsEm, and the people take it as evidence that TxamsEm is still alive.
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Tsimshian Mythology Tsimshian Mythology; lines 2504-2604 confidence: medium

Chief Porcupine runs around a fire while he or his attendants sing, asks the hunter to pronounce his name, and receives several wrong answers such as Little Porcupine, Little Ugly Porcupine, Little Burnt One, and Little Lean Fellow.

The hunter undergoes a dangerous ordeal in Chief Porcupine's house, receives healing and instructions, returns to his home, and reports what happened to the people.
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Tsimshian Mythology Tsimshian Mythology; lines 2976-3075 confidence: medium

Around a large fire the brothers discuss twisting and tearing out a branch; Dirty says he can do it easily, and they ridicule him as dirty and push him from the house.

Dirty leaves the house after ridicule, encounters the supernatural being by the brook and pool, gains power, and returns to perform the branch and fuel feats.
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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 MYTHS / BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS; lines 10677-10713 confidence: medium

The j'ouug prince asks whether they had lost a princess who was going to pick strawberries many years ago; the villagers call the visitors ashore and take them into the new chief's house.

The visitors are recognized through the story of their mother, the long-lost princess, and are publicly announced as the old man's grandchildren who have arrived safely.
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Tsimshian Texts Tsimshian Texts; lines 1000-1097 confidence: medium

The man reaches the hole of the sky, goes down the chain of arrows, pulls the arrows down after reaching the ground, and returns home with the boy.

The man saves his boy, descends through the hole of the sky by a chain of arrows, pulls down the arrows, and returns home.
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Tsimshian Texts Tsimshian Texts; lines 1000-1097 confidence: high

Heaven sends feathers again. The eldest boy puts them on and rises. His brothers try to hold him down; Little-sloe-bush and Little-spruce speak of breaking roots, Little-grindstone becomes a great mountain, and Snot also sticks before being lifted.

When the eldest and siblings are being pulled upward by feathers, Little-knife climbs over them and cuts the feathers, causing the children to fall back to the ground.
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Tsimshian Texts Tsimshian Texts; lines 1099-1186 confidence: high

The boys go to One-leg's house; One-leg gives them food, hunts seals by the whirlpool, and Hard-instep is jealous because One-leg saved the boys.

One-leg feeds the boys until they grow up, they remember those left behind, and he sends them back to the town of their fathers where their relatives are crying.
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Tsimshian Texts Tsimshian Texts; lines 1099-1186 confidence: high

After the boys fail to find the canoe, One-leg uncovers it from a rotten tree. It is a large canoe shaped like a man, with a mouth at each end, named Wa's-Eat-each-end, and it eats anyone who crosses its bow or stern.

The named canoe has mouths at bow and stern, eats those who cross it, is fed seals, and carries the boys rapidly back to their fathers' town.
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Tsimshian Texts Tsimshian Texts; lines 1647-1741 confidence: high

The boy comes ashore with a trout, removes the great frog's skin, hangs the skin on a tree branch, secretly places the trout before the house, and returns inside while the princess sleeps.

The boy goes out at night, returns before daylight, secretly places fish before the house, and conceals that he caught them.
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Tsimshian Texts Tsimshian Texts; lines 1941-2038 confidence: medium

The father's people who had left the prince were dying; the eagles had finished giving him food; his houses were full and grease covered the sea.

The people who left the prince return to the place where he was left after learning of his abundance.
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Tsimshian Texts Tsimshian Texts; lines 2135-2226 confidence: medium

After many years, the man longs for his father, mother, wife, little boy, and little sister, and the Grizzly Bear agrees to accompany him home. He returns to the town and identifies the bear outside as his wife; his sister and parents are afraid.

After many years away, the man longs for his family, returns to town, and brings the Grizzly Bear into his human household as his wife.
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Tsimshian Texts Tsimshian Texts; lines 2678-2768 confidence: medium

They moisten the intestines, place Asi-hwi'l inside, tie them, put them into the sea, invoke the west wind, and he arrives at the mainland and comes out on the beach.

Asi-hwi'l is placed inside tied, moistened sealion intestines and drifted to the mainland by the invoked west wind before emerging on the beach.
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Tsimshian Texts Tsimshian Texts; lines 2678-2768 confidence: medium

The old chief cannot find his daughter; later the mother tells her children about their grandfather, his house with many steps, and a pole, and the young Grouses cross the river on the ice.

The four young Grouses cross the river to the old chief's house and are recognized as the lost daughter's children because they know the house.
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Tsimshian Texts Tsimshian Texts; lines 2770-2865 confidence: medium

When TsEgu'ksk" travels downriver and his canoe capsizes, many gulls rescue him, carry him on their backs upriver to his village, and sing that he is taken along on the water and around the world by gulls.

Gulls rescue TsEgu'ksk" when his canoe capsizes and carry him on their backs up the river to his village.
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Tsimshian Texts Tsimshian Texts; lines 2959-3050 confidence: high

A boy ridicules a Star and is taken to the sky; his father is advised how to recover him, climbs a chain of arrows, gives items for advice, and makes a carved figure to substitute for the son.

The father climbs a chain of arrows to the sky, substitutes a carved figure for his son, and safely descends with him.
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Tsimshian Texts Tsimshian Texts; lines 2959-3050 confidence: high

Rotten-feathers abducts Sleep's wife and escapes in a self-moving canoe; Sleep is awakened by Chamber-pot and Wooden Maul, creates a mountain and a comb-thicket, and Rotten-feathers cuts passages through them with feathers.

Rotten-feathers abducts Sleep's wife and escapes in a self-moving canoe while Sleep creates a mountain and a comb-thicket ahead of them.
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Tsimshian Texts Tsimshian Texts; lines 2959-3050 confidence: medium

Children playing in a hollow driftwood log are carried to sea, make their noses bleed, smear the log with blood, glue gulls to it, kill them, and survive on them as the log drifts into a whirlpool.

Children drift to sea in a hollow log, survive by catching gulls, are cared for by a one-legged person, and return home in a self-moving canoe.
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Tsimshian Texts Tsimshian Texts; lines 3052-3060 confidence: medium

A person cannot let go of a harpoon line, and the group finally reaches the land of the dwarfs.

The men reach the land of the dwarfs and are later sent home by the dwarfs.
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celtic

Celtic Fairy Tales ANDREW COFFEY / THE BATTLE OF THE BIRDS / BREWERY OF EGGSHELLS / THE LAD WITH THE GOAT-SKIN; lines 6776-6832 confidence: medium

Tom asks Ould Nick to open the gate; Ould Nick replies that it is easier getting inside the gates than out and orders the tool taken from him.

Tom is inside gates controlled by Ould Nick, fights off the gate attendants, is ordered let out, and returns home to the palace.
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Celtic Fairy Tales BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS; lines 5935-6063 confidence: medium

The king of Tethertown’s son goes to witness the battle and learn who will be king of the creatures. He sees a great black raven fighting a snake, kills the snake, and the raven carries him over nine Bens, nine Glens, and nine Mountain Moors.

After saving the raven, the king’s son is carried over nine, six, and three Bens, Glens, and Mountain Moors, lodges at successive houses, receives a magical bundle, and returns toward home.
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Celtic Fairy Tales BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS; lines 6367-6494 confidence: medium

In the wedding-room, a flame rises from a glass of wine and golden and silver pigeons spring out. The silver pigeon eats falling barley grains, and the golden pigeon recalls the byre tasks, the magpie's nest, and the lost little finger; the king's son remembers.

At the wedding, golden and silver pigeons emerge from the wine glass; the golden pigeon names past deeds, and the king's son remembers who is before him.
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Celtic Fairy Tales CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN / GULEESH; lines 682-773 confidence: high

On November night a year later, Guleesh remembers the previous whirlwind and sheehogues, plans to wait in the same place, and hopes to learn something that will restore Mary's speech; the priest blesses him.

After a year, Guleesh returns to the same place and season associated with the earlier appearance of the whirlwind and sheehogues.
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Celtic Fairy Tales FAIR, BROWN, AND TREMBLING / JACK AND HIS MASTER / BETH GELLERT / THE TALE OF IVAN; lines 5639-5774 confidence: medium

Work becomes scarce; Ivan leaves his wife, travels east, and agrees to one year of service with a farmer for three pounds.

Ivan leaves home to seek work, gains counsel during service, and returns home able to apply that counsel successfully.
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Celtic Fairy Tales GOLD-TREE AND SILVER-TREE / KING O'TOOLE AND HIS GOOSE / THE WOOING OF OLWEN / JACK AND HIS COMRADES; lines 3455-3577 confidence: medium

The next morning Jack and his comrades agree to return the Lord of Dunlavin's gold and silver; Jack packs it into a sack across Neddy's back and they travel to the castle.

Jack and his comrades decide to give back the Lord of Dunlavin's gold and silver, carry it to the castle, and identify it in the sack.
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Celtic Fairy Tales GULEESH / THE FIELD OF BOLIAUNS / THE HORNED WOMEN / CONALL YELLOWCLAW; lines 1356-1434 confidence: medium

When the giant is drowned, Conall takes his gold and silver, returns home to his people, and points to his missing finger as a sign.

After the giant drowns, Conall takes gold and silver from him and goes home to his people.
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Celtic Fairy Tales GULEESH / THE FIELD OF BOLIAUNS / THE HORNED WOMEN / CONALL YELLOWCLAW; lines 1436-1514 confidence: medium

The king of Lochlann's mother, listening to the tale, says she was the woman there and that the king is the child whose life Conall saved.

The king's mother recognizes Conall as the rescuer of herself and the king, after which Conall receives a horse and treasure and returns home.
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Celtic Fairy Tales GULEESH / THE FIELD OF BOLIAUNS / THE HORNED WOMEN / CONALL YELLOWCLAW; lines 1436-1514 confidence: high

The king says Conall came through great hardships and gives him the brown horse with a sack full of precious things from the treasury.

After enduring the island adventure and being rewarded, Conall and his sons return to Erin, and a feast is prepared at home.
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Celtic Fairy Tales HUDDEN AND DUDDEN AND DONALD O'NEARY / THE SHEPHERD OF MYDDVAI / THE SPRIGHTLY TAILOR / THE STORY OF DEIRDRE; lines 2207-2325 confidence: high

Naois carries Deirdre, leaves Erin for Alba because of Connachar's opposition, settles by Loch-Ness, and lives happily in a tower with Deirdre, Allen, and Arden.

Naois leaves Erin for Alba, later leaves Alba unwillingly with Deirdre and returns to Erin by coracle.
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Celtic Fairy Tales HUDDEN AND DUDDEN AND DONALD O'NEARY / THE SHEPHERD OF MYDDVAI / THE SPRIGHTLY TAILOR / THE STORY OF DEIRDRE; lines 2327-2439 confidence: medium

Naois, Deirdre, Allan, and Arden start for Alba; Connachar summons Duanan Gacha Druid to stop them; the druid places an impassable wood before them, but the sons of Uisnech pass through while Deirdre holds Naois's hand.

The party sets out to return to Alba, and the druid attempts to stop them with an impassable wood, a grey sea, and a frozen poisonous sea.
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Celtic Fairy Tales IV. HORNED WOMEN. / V. CONAL YELLOWCLAW. / VI. HUDDEN AND DUDDEN. / VII. SHEPHERD OF MYDDVAI.; lines 7332-7379 confidence: high

Hartland is said to give parallels to the incidents making up the story: Swan-Maiden bride-capture, bride recognition, taboo against causeless blows, doomed breaking of the taboo, disappearance, and return as guardian spirit to descendants.

The passage lists the disappearance of the Swan-Maiden and her return as guardian spirit to her descendants.
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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

At a funeral she laughs; after the husband touches her roughly, she says the dead go out of trouble, the last blow has been struck, and the marriage is ended.

After the final blow, the lake-maiden leaves the house, calls her animals, and returns with them into the lake.
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Celtic Fairy Tales THE LAD WITH THE GOAT-SKIN / JOHN D. BATTEN DREW THIS AUG. 20TH, 1801 GOOD-NIGHT / NOTES AND REFERENCES / I. CONNLA AND THE FAIRY MAIDEN.; lines 7081-7169 confidence: high

The final paragraph describes Ossian’s return from Tir-nan-Og, his interview with St. Patrick, his earlier departure with fairy Niamh, and the time difference between one perceived year and more than three centuries.

Ossian is described as returning from Tir-nan-Og after a year as he thought, while more than three centuries had passed.
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Celtic Fairy Tales THE SEA-MAIDEN / A LEGEND OF KNOCKMANY / FAIR, BROWN, AND TREMBLING / JACK AND HIS MASTER; lines 5556-5588 confidence: medium

Jack is celebrated, escorted with the master to retrieve two hundred guineas and double wages, then “brought the summer along with him” to his mother and disabled brothers and becomes known as “Skin Churl Jack.”

After obtaining the money and wages, Jack goes home and brings “the summer” to his poor mother and disabled brothers.
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Celtic Fairy Tales THE STORY-TELLER AT FAULT / THE SEA-MAIDEN / A LEGEND OF KNOCKMANY / FAIR, BROWN, AND TREMBLING; lines 4916-5047 confidence: medium

Before Trembling leaves, the henwife tells her not to go inside the church door and to ride home quickly when the people rise at the end of Mass.

Trembling leaves home for church but is ordered not to enter the church door and to return immediately after Mass before anyone can stop her.
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Celtic Fairy Tales THE STORY-TELLER AT FAULT / THE SEA-MAIDEN / A LEGEND OF KNOCKMANY / FAIR, BROWN, AND TREMBLING; lines 5168-5284 confidence: medium

A little cowboy sees Fair push Trembling into the sea and later sees the whale cast Trembling onto the sand. Trembling says she is under the whale's enchantment, will be cast out three times, and must be saved before the fourth swallowing by a silver bullet striking the reddish-brown spot under the breast-fin.

Trembling is swallowed by the whale, cast out with the tide, says this will happen three times, and must be saved before a fourth swallowing.
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Cuchulain of Muirthemne A BLOOD-BOND 209 / THE MORRIGU 211 / CUCHULAIN'S LONELINESS 213 / LUGH OF THE LONG HAND 215; lines 9025-9103 confidence: medium

Cuchulain sleeps for three days and three nights, then rises, passes his hand over his face, blushes red from head to foot, and feels strengthened in courage.

After sleep, healing, and Lugh's departure, Cuchulain is told to continue the contest himself and orders the scythed chariot yoked.
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Cuchulain of Muirthemne AILELL'S TREACHERY 153 / NERA'S ADVENTURE 155 / IS6 CRUACHAN / THE HILL OF THE SIDHE 157; lines 6614-6699 confidence: high

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

Nera has gone into the Hill, is told to bring summer flowers so his visit will be believed, and returns to his people with those flowers.
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Cuchulain of Muirthemne AILELL'S TREACHERY 153 / NERA'S ADVENTURE 155 / IS6 CRUACHAN / THE HILL OF THE SIDHE 157; lines 6614-6699 confidence: medium

The woman tells Nera to go back and says he will find his people sitting around the same great pot, with the meat not yet taken off the fire.

Nera is told and then finds that his people are still sitting around the same pot and the meat has not yet been taken off the fire despite his experiences in the Hill.
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Cuchulain of Muirthemne AILELL'S TREACHERY 153 / NERA'S ADVENTURE 155 / IS6 CRUACHAN / THE HILL OF THE SIDHE 157; lines 6614-6699 confidence: medium

Nera "was left with his people in the hill" and "will not come out till the end of life and time."

Nera remains with his people in the Hill and is said not to come out until the end of life and time.
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Cuchulain of Muirthemne CROSSING THE BRIDGE 35 / THE WARWITH AOIFE 37 / DEVORGILL 39 / THEFIGHTFOREMER 41; lines 1735-1818 confidence: medium

At each ford Cuchulain kills a hundred, keeps his word to Emer, comes safely out of it, and reaches Emain Macha toward nightfall.

Cuchulain comes safely to Emain Macha with Emer, receives headship of the young men of Ulster, and then takes Emer as wife.
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Cuchulain of Muirthemne CRUACHAN / THE ROYAL HOUSE 149 / FRAECH AT CRUACHAN 151 / AILELL'S TREACHERY 153; lines 6439-6522 confidence: medium

Ailell and Maeve return to the house; Ailell calls their deed a pity and orders a healing bath made from pig and heifer marrow. Fraech is put in the bath, trumpeters play, and a bed is made for him.

After Fraech is wounded and placed in a healing bath, women associated with the Sidhe and Boann bring him into the Hill of Cruachan; the next day he comes out, with the passage beginning to describe him as whole.
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Cuchulain of Muirthemne CUCHULAIN'S ADVICE 295 / THE SONS OF DOEL DERMAIT / THE SILVER-WALLED ISLAND 299 / THE PRISONERS HEALED 301; lines 12608-12653 confidence: high

Cuchulain goes back the same way he came and brings wonderful presents from Cairpre Cundail.

Cuchulain returns by the same route, brings presents from Cairpre, reaches Emain Macha, and tells his whole story.
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Cuchulain of Muirthemne CUCHULAIN'S JOURNEY 33 / CROSSING THE BRIDGE 35 / THE WARWITH AOIFE 37 / DEVORGILL 39; lines 1649-1732 confidence: high

Cuchulain boards a ship for Ireland with Lugaid, Luan, Ferbaeth, Larin, Ferdiad, and Durst.

After training, Cuchulain boards a ship to set out for Ireland and later reaches Emain Macha.
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Cuchulain of Muirthemne DEIRDRE'S DREAMS 119 / I20 FATE OF THE SONS OF USNACH / BORACH'S FEAST 121 / DEIRDRE'S VISION 123; lines 5172-5257 confidence: medium

Naoise says Fergus would not have come eastward to bring them back to be destroyed; Deirdre laments that the sons of Usnach came from Alban and that lasting sorrow will follow.

The travelers are described as having come from Alban and being brought back eastward; despite warnings, they go on to Emain Macha.
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Cuchulain of Muirthemne FAND 285 / FAND WELCOMES CUCHULAIN 287 / EMER'S ANGER 289 / FAND'S COMPLAINT 291; lines 12200-12294 confidence: high

The narrator describes Fand's shame and troubled love for Cuchulain; in her complaint she says she will go on the journey with sorrow and would rather stay with Cuchulain than go to the sunny house of Aedh Abrat.

Fand says she will go on a journey, later says she will go with her own husband, and finally chooses to go with Manannan because Cuchulain has left her.
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Cuchulain of Muirthemne FLIGHT OF DEIRDRE 113 / CONCHUBAR'S FEAST 115 / THE MESSENGER 117 / DEIRDRE'S DREAMS 119; lines 5004-5041 confidence: high

The sons of Usnach are asked to return to the land of their home and birth; Deirdre replies that it is better for them to remain in Scotland, where they have greater sway.

The sons of Usnach are urged to return to their home country, and Naoise says Ireland is dearer than Alban despite better prospects there.
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Cuchulain of Muirthemne I20 FATE OF THE SONS OF USNACH / BORACH'S FEAST 121 / DEIRDRE'S VISION 123 / THE RETURN TO EMAIN 125; lines 5260-5343 confidence: high

They come to Emain Macha, strike the door with handwood, and identify the arrivals as the sons of Usnach, Deirdre, and the two sons of Fergus.

The party comes back to Emain Macha, while Deirdre says it would have been better not to come and urges departure before danger unfolds.
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Cuchulain of Muirthemne MAC ROTH'S REPORT 261 / THE GREAT BATTLE 263 / FERGUS'S THREE BLOWS 265 / THEENDOFTHEWAR 267; lines 11184-11215 confidence: medium

Maeve, Ailell, Fergus, the Maines, and the sons of Magach remain to the last, draw shields of protection behind the men of Ireland, and the force gets back to Cruachan in Connaught, its starting point.

The army gets back to Cruachan in Connaught, explicitly described as the place it set out from.
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Cuchulain of Muirthemne MAEVE'S APPEARANCE 247 / FI ND ABA I R'S SECRET 249 / ILIACH'S STONE FIGHT 251 / SUALTIM'S MESSAGE 253; lines 10594-10676 confidence: medium

Conchubar calls Finnched son of Troiglethan and orders him to call out the men of Ulster; still under sleep and weakness, he tells him to call the dead as well as the living.

Conchubar and the men of Ulster are described as still affected by weakness, then rising from weakness and taking military action.
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Cuchulain of Muirthemne THE INNKEEPER'S SON 171 / THE WAR FOR THE BULL OF CUAILGNE / QUARREL OF MAEVE AND AILELL 177 / DA IRE'S FEAST 179; lines 7650-7702 confidence: medium

Maeve orders her chariot-driver to yoke her horses so she may consult her Druid and ask a prophecy about whether the army will gain victory and return safely; she says blame and curses will fall on her if they do not return.

The Druid distinguishes Maeve's own return from the uncertain return of others.
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Cuchulain of Muirthemne THE HUNTER'S DREAM 107 / CONCHUBAR HEARS OF DEIRDRE 109 / FLIGHT OF DEIRDRE 113 / CONCHUBAR'S FEAST 115; lines 4840-4918 confidence: high

Conchubar proposes sending a messenger to Alban and to the dwelling-place of the sons of Usnach to ask them back again.

Conchubar proposes sending a messenger to Alban and to the sons' dwelling-place to ask the sons of Usnach back again.
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Cuchulain of Muirthemne THE ROYAL HOUSE 149 / FRAECH AT CRUACHAN 151 / AILELL'S TREACHERY 153 / NERA'S ADVENTURE 155; lines 6525-6568 confidence: medium

The household rises and welcomes the man as if from another world; Ailell and Maeve repent of trying to harm him, peace is made, and he goes home.

The household welcomes the male figure as if he had come from another world; Ailell and Maeve repent, peace is made, and he returns to his own place.
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Cuchulain of Muirthemne THE TAKING OF ARMS 13 / THE DUN OF NECHTAN'S SONS 15 / NECHTAN'S SONS 17 / THE RETURN TO EMAIN 19; lines 795-855 confidence: medium

Levarcham, daughter of Aedh and messenger to the king, first sees them coming and tells Conchubar that an angry chariot-fighter approaches with bleeding heads, bound wild stags, and white birds; she warns that Ulster’s best men may fall by his hand.

Conchubar says the young son of Dechtire went over the boundaries that day; he returns to Emain with signs of violence and captured animals, and the passage frames this as one of his boy deeds.
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Cuchulain of Muirthemne THE TAKING OF ARMS 13 / THE DUN OF NECHTAN'S SONS 15 / NECHTAN'S SONS 17 / THE RETURN TO EMAIN 19; lines 795-855 confidence: high

Levarcham, daughter of Aedh and messenger to the king, first sees them coming and tells Conchubar that an angry chariot-fighter approaches with bleeding heads, bound wild stags, and white birds; she warns that Ulster’s best men may fall by his hand.

Levarcham and Conchubar warn that Cuchulain’s anger endangers Ulster and Emain; three fifties of uncovered women are sent, he becomes ashamed, his wildness leaves, and he is welcomed with washing water and feasting clothes.
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Cuchulain of Muirthemne THE TAKING OF ARMS 13 / THE DUN OF NECHTAN'S SONS 15 / NECHTAN'S SONS 17 / THE RETURN TO EMAIN 19; lines 795-855 confidence: high

Levarcham, daughter of Aedh and messenger to the king, first sees them coming and tells Conchubar that an angry chariot-fighter approaches with bleeding heads, bound wild stags, and white birds; she warns that Ulster’s best men may fall by his hand.

The returning chariot is described as carrying bleeding heads of enemies, with wild stags bound to it and white birds accompanying it.
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Cuchulain of Muirthemne THE ONLY JEALOUSY OF EMER / THETWOBIRDS 277 / ANGUS 279 / EMER'S REPROACHES 281; lines 11737-11830 confidence: medium

After her complaint, Emer goes to Emain Macha, attends on Cuchulain, and sits at the side of his bed.

Emer speaks at Cuchulain's bedside, commands him to awake from Sidhe sleep, and he rises and casts off his stupor.
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Cuchulain of Muirthemne THENEWSATEMAIN 343 / EMER'S COMPLAINT 345 / LAY OF THE HEADS 347 / DEATHOFEMER 349; lines 14644-14700 confidence: medium

The 'three times fifty queens that loved Cuchulain' see him appear in his 'Druid chariot' going through Emain Macha and hear him singing 'the music of the Sidhe.'

After burial, queens who loved Cuchulain see him appear in his Druid chariot and hear him singing the music of the Sidhe.
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Cuchulain of Muirthemne THETWOBIRDS 277 / ANGUS 279 / EMER'S REPROACHES 281 / LABRAID'S COUNTRY 283; lines 11833-11921 confidence: medium

Laeg says women from Magh Mell overcame and bound Cuchulain and urges him: "Rise up out of death... for your strength has come," so that he may go where Labraid leads fighting men.

Laeg commands Cuchulain to rise from the sick-bed or deathlike state because his heroic strength has returned and he should go where fighting men are gathered.
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Gods and Fighting Men BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5668-5773 confidence: medium

While seeking Crimall in Connacht, Finn hears a lone woman crying and sees tears of blood on her face; she says her only son has been killed by a great fighting man.

Finn kills the champion who had slain the woman’s son and who had previously wounded Cumhal and carried off Cumhal’s treasure-bag.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8736-8836 confidence: high

Cithruadh the Druid says Finn is living but will not reveal where he is; the assembly rejoices because his prophecies have come true, and he says Finn will be seen drinking at the Feast of Teamhair before it is over.

Cithruadh declares that Finn is alive and foretells that the Leader of the Fianna will be seen drinking at the feast before it ends; Finn returns on the feast’s last day.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8736-8836 confidence: medium

Finn and his men stay in the House of the Two Birds until they take hostages for Donn from the Tuatha de Danaan, and on the last day of the Feast of Teamhair they return to their people.

Finn and his men stay in the House of the Two Birds until hostages are taken from the Tuatha de Danaan, then return to their people.
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Gods and Fighting Men BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE; lines 10808-10862 confidence: high

The red man says King Under-Wave will offer riches, tells Diarmuid to ask only for a ship home to Ireland, and identifies himself as a messenger from beyond the world who came because Diarmuid wanted to help another.

The messenger instructs Diarmuid to take no riches and ask only for a ship home; after the healing Diarmuid refuses reward, asks for a ship to Ireland, and returns to Finn and the Fianna.
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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: medium

A king of Ireland and his people miss their way at night and are in a dark wood with no path before them.

Long after Caoilte's disappearance, a flame-like man recognized as Caoilte guides a lost king through a dark wood to the right road.
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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 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: medium

One tradition says Finn died by a fisherman's hand, which the narrator doubts; another says Finn never died and is still alive somewhere.

Some say Finn never died and remains alive, and some say he has been on earth again in the shape of one of Ireland's heroes.
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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 2410-2508 confidence: high

Lugh, the Dagda, and Ogma follow the Fomor because they have brought away the Dagda's harp Uaitne; they find it on a wall in a feasting-house with Bres and Elathan, and the passage gives additional names for the harp.

The Fomor have carried away the Dagda's harp; the Dagda finds it, calls it, and the harp springs from the wall back to him.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 10962-11050 confidence: high

Finn is troubled by fourteen of his people being carried away and says they must follow and bring them back; he says the Tuatha de Danaan left a gift whereby those leaving Ireland can find a ship at Beinn Edair.

Finn says they must follow their people to whatever place or island the big man has brought them and bring them back to Ireland.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11155-11257 confidence: high

Finn and his people think Diarmuid has been too long away, make ladders from the ship's cords against the rock, and find leftovers from Diarmuid's meat.

After Finn has been searching for him, Diarmuid later appears at the front of a troop of champions, and news is exchanged.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11259-11268 confidence: medium

Finn made the Hard Servant bring home the fifteen men he had taken away; they were brought back to Ireland.

The Hard Servant is made to bring back the fifteen men he had brought away, returning them to Ireland.
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Gods and Fighting Men CHAPTER I. THE COMING OF FINN / CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER.; lines 6248-6274 confidence: medium

The boy remembers a wide place with hills, valleys, streams, and woods, shut in by high cliffs with no escape.

The child is raised in an enclosed place, later awakens on a hillside, and after searching cannot find the place where he was brought up.
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Gods and Fighting Men CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH; lines 2570-2646 confidence: medium

Lugh holds kingship for a long time, the Dagda replaces him, Lugh departs from Ireland, and Uisnech is described as the five-province meeting place where Mide kindled Ireland's first fire.

Lugh goes away out of Ireland, some say he died at Uisnech, yet he is later seen again in Ireland and finally identifies himself to Conn.
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Gods and Fighting Men CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2983-3047 confidence: medium

When their lifetime is over, they go back to the Tuatha de Danaan because they belong to them through their wives, and they remain there.

When the household’s lifetime is over, they go back to the Tuatha de Danaan and remain there.
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Gods and Fighting Men CHAPTER II. MEARGACH'S WIFE / CHAPTER III. AILNE'S REVENGE / BOOK NINE: THE WEARING AWAY OF THE FIANNA. / CHAPTER I. THE QUARREL WITH THE SONS OF MORNA; lines 13696-13783 confidence: high

Finn, Garraidh, and Caoilte discuss the battle in which Cumhal was killed; Garraidh admits that he and the sons of Morna killed Cumhal after Cumhal had banished them abroad for sixteen years.

Garraidh says the sons of Morna were banished to several distant countries for sixteen years and then came back to Ireland.
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Gods and Fighting Men CHAPTER II. MEARGACH'S WIFE / CHAPTER III. AILNE'S REVENGE / BOOK NINE: THE WEARING AWAY OF THE FIANNA. / CHAPTER I. THE QUARREL WITH THE SONS OF MORNA; lines 13696-13783 confidence: medium

Goll recounts conflicts after being forced from Ireland, campaigns in Britain, Fionnlochlann, and the Saxon country, Cumhal's fall by him, and his claim that Finn's tribute is for Fianna protection.

Goll explains his present rent by recounting expulsion from Ireland, violent campaigns in Britain, Fionnlochlann, and the Saxon country, and return to Ireland where Cumhal fell by him.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14360-14451 confidence: high

Oisin returns to Ireland after Niamh brought him away; some say he spent hundreds or thousands of years in the Country of the Young, though it seemed short to him.

Oisin is away for hundreds or thousands of years while the time seems short to him, and he returns to Ireland aged and displaced.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14453-14543 confidence: high

Oisin says he did not feel time passing, asks leave to see Finn and his comrades, and Niamh warns that if he gets off the horse or touches ground he will never return and will become old, blind, and withered.

Oisin leaves the Country of the Young to revisit Ireland, finds Finn and the Fianna gone, and sees the former seat at Almhuin overgrown.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1987-2089 confidence: high

Lugh learns that the sons of Tuireann have obtained the things wanted for the battle with the Fomor and sends a Druid spell that makes them forget the remaining fine and long to return to Ireland.

The spell puts longing for Ireland on the sons of Tuireann, causing them to return although part of the fine is still missing.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 2091-2202 confidence: medium

Brian and his brothers speak of nearing death; Brian raises each brother with one hand while bleeding heavily until they give three shouts on the hill.

After receiving mortal wounds, the brothers return by sea, see Beinn Edair, their father's dun, Teamhair, and Ireland, and come to their father's house before dying.
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Gods and Fighting Men CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS; lines 12676-12684 confidence: medium

They go back with Angus “for a while to Brugh na Boinne,” and Osgar comes to them there.

Diarmuid and Grania go back with Angus for a while to Brugh na Boinne after the escape setup.
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Gods and Fighting Men CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS; lines 6556-6657 confidence: medium

The Lad leaps over hills and valleys to the sea, crosses two sticks so that a great ship rises from them, sails over the sea, and reaches the house of the King of the Floods.

The Lad leaves Finn's place, makes a ship from two sticks, crosses the sea, returns to Ireland with the cauldron, and reduces the ship to sticks again.
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Gods and Fighting Men CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS; lines 6659-6710 confidence: medium

The Lad returns to Almhuin at midnight, asks for his wages, reveals himself to Finn, receives a welcome, and is paid.

After revival, the Lad returns to Almhuin at midnight, asks Finn for his wages, reveals himself, and is paid.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3700-3784 confidence: high

Eochaid searches throughout Ireland but receives no tidings because Midhir and Etain are in the houses of the Sidhe.

Eochaid searches Ireland, learns Etain is with Midhir in Bri Leith, besieges the hill, recognizes Etain, and brings her home.
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Gods and Fighting Men CHAPTER IX. 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 8220-8260 confidence: medium

Finnachta lifts the body of the King of the World, brings it to his ship, addresses the Fianna, and says he will return to the East of the World to tell the story.

Finnachta says he will go back to the East of the World to tell the story of the battle, and Finn objects to any foreigner remaining alive to report it.
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Gods and Fighting Men CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS / CHAPTER II. BLACK, BROWN, AND GREY; lines 6822-6841 confidence: medium

Before the Red-Haired Man can kill more than three, Diarmuid hears the Dord Fiann, comes into the house, kills him, and ends the enchantment.

After the attack and deaths, Finn returns to Almhuin with the nine Fianna who remain.
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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 13087-13145 confidence: medium

Grania tells the sons to go learn every sort of fighting skill until they reach full strength to avenge their father, and they take leave.

Grania sends the sons to learn every fighting skill, and they return after seven years from far countries having learned valour.
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Gods and Fighting Men CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE; lines 9710-9744 confidence: medium

A very tall man comes out of the hill, asks Finn to free the pig, brings the company into the Sidhe hill at Glandeirgdeis, and strikes the pig with a Druid rod so that it changes into a beautiful young woman called Scathach, the Shadowy One.

Finn's company enters the hill of the Sidhe at Glandeirgdeis and later wakes outside on the mountain where the encounter began.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4221-4254 confidence: high

The stay seems only a year; Nechtan longs for home, his kinsmen urge Bran to return, and the woman warns them not to go, not to touch Irish land, and to bring the man left in the Island of Joy.

The travellers think they have stayed only a year, but people in Ireland know Bran only from very old stories, and Nechtan becomes ashes as if hundreds of years have passed.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4221-4254 confidence: high

The stay seems only a year; Nechtan longs for home, his kinsmen urge Bran to return, and the woman warns them not to go, not to touch Irish land, and to bring the man left in the Island of Joy.

The woman specifically warns the travellers not to touch land in Ireland, and Nechtan's violation is immediately followed by his transformation into ashes.
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Gods and Fighting Men CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4357-4446 confidence: medium

Cormac identifies the host as Manannan and the woman as Manannan's wife because of the treasures, then tells how his wife, son, and daughter were brought away and how he followed them.

Cormac's wife, son, and daughter have been brought away; he follows them, later receives them back, and returns to Teamhair with them.
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Gods and Fighting Men CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4357-4446 confidence: medium

The host tells Cormac to take his wife, children, and the cup for judging truth and untruth, leaves him the branch for music and delight until death, and identifies himself as Manannan son of Lir, King of the Land of Promise, who brought him by enchantments for friendship.

Manannan leaves the cup and branch with Cormac but says they will be taken from him on the day of his death; the ending confirms the cup was not left in Ireland after Cormac's death.
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Gods and Fighting Men CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS; lines 9747-9799 confidence: medium

The Fianna leave until only Finn and Caoilte remain; Caoilte urges them not to abandon their lord and leader through the arts and tricks of a woman of the Sidhe, brings them back thirteen times, and Finn's sense and memory return by night.

Caoilte remains after the Fianna depart, follows them, and brings them back thirteen times until Finn recovers.
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Gods and Fighting Men CHAPTER VIII. THE KING OF ULSTER'S SON / CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY; lines 7959-8037 confidence: medium

Labran returns across the seas to his father's dun before full daylight, becomes deathly weak, and says he cannot get the weapons to Finn in time for the next day's fight.

Labran returns with the weapons but cannot reach Finn in time, so Tadg gives them to the swift Aedh, who brings them to Finn at daybreak before the battle.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4608-4693 confidence: medium

Tadg is introduced as one who went to the Land of the Ever-Living Ones and came back.

The passage frames Tadg as one who went to the Land of the Ever-Living Ones and came back.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4785-4886 confidence: high

Cliodna returns with Tadg to the ship and asks the comrades how long they have been there. They say one day; she says a full year, during which they used no food or drink, and adds that cold and hunger would never come on them there.

Tadg's people wish to live there always, but Tadg says they must leave to look for their people; they depart saddened and are cheered by the birds' singing.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4888-4897 confidence: high

Tadg, Liban, his two brothers, and many treasures faced the sea again and came home to Ireland safely.

After resting, Tadg, Liban, his two brothers, and many treasures go by sea and come home safely to Ireland.
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Gods and Fighting Men CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN; lines 4900-5031 confidence: high

After a year Laegaire wants news of his country; Fiachna tells the group to bring horses and not get off them; in Ireland they find the men of Connacht keening them.

After a year, Fiachna permits Laegaire's group to return to Ireland with horses but warns them not to dismount; they find their people keening them and Laegaire comes only to say farewell.
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Gods and Fighting Men CHAPTER XII. THE GREAT FIGHT / CHAPTER XIII. CREDHE'S LAMENT / BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON; lines 8360-8448 confidence: medium

Finn asks for a long-shaped pale-gold basin with water, puts his face in the water and his hand over his face, learns that the King of Britain's son took the hounds, and has a pursuit party chosen and armed.

Nine armed Fianna are chosen, set out after Arthur, defeat his party, and return to Ireland with the hounds and Arthur as prisoner.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5033-5138 confidence: medium

Laegaire speaks of the Tear of the Sun, a blue sword, and the unmatched value of Sidhe nights; he returns to the kingdom and is made king there with Fiachna and Fiachna's daughter.

Laegaire rejects the value of an earthly kingdom compared with the Sidhe, returns to that kingdom, and does not come out again in the passage.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5476-5601 confidence: high

The children return to Sidhe Fionnachaidh and find it empty, with green hillocks and nettles and without house, fire, or hearthstone; Fionnuala laments the lost household and absent people.

The children return to Sidhe Fionnachaidh, expecting their father's household, but find it empty, overgrown, and without house, fire, or hearthstone.
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Gods and Fighting Men GODS AND FIGHTING MEN: / ARRANGED AND PUT INTO ENGLISH BY LADY GREGORY. / WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK; lines 68-97 confidence: medium

The speaker says the addressees' friendly thoughts encourage workers building up broken walls, notes that some have visited, and hopes Atlantic steamers will return full until some find their real home here.

The passage imagines Atlantic steamers coming back full and some addressees discovering that their real home is here.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 192-262 confidence: medium

"When the Fianna are broken up at last... it is doubtful that he dies at all, and certain that he comes again in some other shape, and Oisin, his son, is made king over a divine country."

After the Fianna are broken up, Finn's death is called doubtful and his return in another shape is called certain.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1514-1625 confidence: high

Teirnyon hears reports of Rhiannon’s punishment, inquires about them, and sees a strong father-son likeness between the boy and Powel, whom he once followed.

Teirnyon recognizes that the boy he has raised is Powel’s son and brings him to Narberth, where he is publicly restored to Rhiannon and Powel.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1891-2029 confidence: high

The fairy host of Connacht returns to Cnoc Matha; King Finvara gives Paddy a purse of gold, and the little piper brings him home to bed beside his wife.

The little piper brings Paddy home and places him in bed beside his wife after the Connacht fairy host's victory.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 2179-2319 confidence: medium

A woman pushes a man in, states he is not the man who did the exploits, and leaves for the wedding with the rider of the little black horse.

The woman goes to the wedding with the rider, and the released horse later invites the rider home for a wedding in his father's house.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 219-343 confidence: medium

Oifa says the children will not be free until Lairgnen of Connaught weds Deoch of Munster; they will wander Ireland's lakes and streams for nine hundred years, retaining speech and possessing unmatched plaintive music.

Oifa states that the children will wander Ireland's lakes and streams for nine hundred years and will not be free until a specified future marriage occurs.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 2435-2585 confidence: high

The thresher tells Owen to let go or the whang will be cut; Owen sees a boat, calls to a sailor, and the captain tells him to drop a shoe to show how it falls.

Owen's dropped shoe in the dream corresponds to a shoe striking Margaret, and the dream height corresponds to his actual position halfway up the chimney.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 477-610 confidence: high

The children of Lir fly by the Moyle to the Bay of Erris and then to the Hill of the White Field, where they find unroofed green raths, nettles, and no house, fire, or dwelling-place.

The children fly back to the Hill of the White Field and find their birthplace ruined, empty, and without anyone who knows them.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 748-899 confidence: high

Jack reaches his father's house at dusk, reveals himself as their son, is embraced, shows fine clothes and money, tells his adventures, and the household goes to bed content.

Jack returns to his father's house in fine clothes, reveals his identity, and displays money to his family.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 2870-2968 confidence: medium

After searchers fail to find the child, the narrator loses favor, is often unfed, and decides to go home, swimming there with God's help.

After the second disappearance, the narrator is disliked and underfed, then swims home and is recognized there by the child.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 2970-3101 confidence: high

The speaker asks for the young men and women, learns the hag's son brought them and that they are children of one king, and takes them and the child aboard the ship.

The speaker frees eleven royal children and returns them, along with the child he had carried, to the aged king and queen.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3832-3956 confidence: medium

The party escapes the King of Spain's land, finds the brothers begging, the fox requests cutting of head and tail, the eldest brother performs it, the fox becomes the bewitched princess's brother, and palace celebrations, marriages, golden bird, golden apples, gold, and silver follow.

The party returns to the palace, where celebrations, marriages, and wagons of gold and silver follow the recovery of the golden bird and golden apples.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5012-5100 confidence: medium

Elidore longs to see people of his own size, receives permission from the king to visit his mother, is guided home, tells his mother what happened, makes her promise secrecy, and returns; afterward he lives partly with her and partly with the little men.

Elidore receives permission to visit his mother, returns through the passage, and makes her promise not to tell where he is or with whom.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5012-5100 confidence: high

Elidore misses the little men's games and tries to return, but the cave and passage cannot be found again despite repeated searches; he becomes a monk and later weeps when speaking of that happy time.

After the ball episode, Elidore repeatedly searches for the cave and passage but cannot return to the fair country and later weeps when speaking of it.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 6145-6251 confidence: medium

Cormac, his wife, and children sit down; Manannan says the tablecloth will provide any delicate food asked of it.

Cormac receives a tablecloth, goblet, and branch from Manannan, eats a wondrous meal, sleeps, and wakes in Tara with the objects beside him.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 6253-6341 confidence: medium

The younger brother sees twelve men playing shinny near a palace; after a quarrel, the weakest catches and shakes him like a child.

The younger brother discovers that twelve strong men are his sons, finds their mother, returns with them, and the narrator connects his seed with kings in Alba.
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More Celtic Fairy Tales XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY. / XXVII. THE FATE OF THE CHILDREN OF LIR.; lines 6367-6457 confidence: high

Nutt describes the final episode as sudden aging of miraculously long-lived swans and explains it through the idea that Faery-dwellers enjoy perpetual life that is forfeited on returning to earth; Fionngula and her brothers are described as deathless children of the Tuatha de Danann.

Nutt describes long-lived swans suddenly aging and compares this with the familiar Faery-return story in which a mortal returns after centuries and ages into dust on touching earth.
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More Celtic Fairy Tales XXXVIII. THE RUSSET DOG. / XXXIX. SMALLHEAD AND THE KING'S SON. / XL. THE LEGEND OF KNOCKGRAFTON. / XLI. ELIDORE.; lines 6897-6923 confidence: high

A visitor took a fairy flower; once outside the door, the flower vanished and the door was never opened again.

After a visitor takes a fairy flower, it vanishes and the door is never opened again.
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More Celtic Fairy Tales XXXVIII. THE RUSSET DOG. / XXXIX. SMALLHEAD AND THE KING'S SON. / XL. THE LEGEND OF KNOCKGRAFTON. / XLI. ELIDORE.; lines 6897-6923 confidence: medium

The Luck of Edenhall is said still to exist and is supposed to be a trophy from a similar visit.

The Luck of Edenhall is described as a supposed trophy brought back from a similar visit.
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Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 3838-3929 confidence: high

Maon is taken to Munster and stays with Scoriath, then goes to Gaul, Kesair’s country, where he is treated with honor as heir to Ireland.

Maon is recognized in Gaul as heir to Ireland, receives military support, returns, kills the usurper Covac, marries Moriath, and reigns.
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Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 4019-4126 confidence: medium

Etain resists leaving with a stranger; Midir tells her his identity and her forgotten history, including 1012 years from her Land of Youth birth to mortal birth, and she agrees to return only if the king consents.

Midir tells Etain of her forgotten history, including a birth in the Land of Youth and later mortal birth, and Etain ultimately rejoins her kindred.
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Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 4232-4326 confidence: medium

Conary suppresses raiding; his foster-brothers continue it, are captured, spared from death because of foster-kinship, and banished from Erin.

Conary spares and banishes his foster-brothers, who join Ingcel and an outlaw host preparing to raid Erin.
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Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 4521-4566 confidence: medium

Conall of the Victories cuts his way out after the king’s death and reaches his father Amorgin at Teltin with a wounded shield-arm, half a shield, his sword, and spear fragments.

Conall returns to Teltin after the king’s death, carrying damaged gear and showing extensive battle wounds.
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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 5138-5209 confidence: high

Conor’s spies report on Naisi and Deirdre; Conor sends Fergus with a promise of forgiveness. Deirdre foresees evil, but Naisi trusts Fergus’s safeguard.

Conor sends Fergus to bid Naisi and his brothers return, promising that all will be forgiven; the party prepares to go back despite Deirdre’s warning.
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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 6095-6193 confidence: medium

Murgen says Fergus no longer wakes for human loves, that deeper insights belong to the dead, and asks the Sleeper to awake for the sake of Song.

Murgen names Fergus as the one who gave the Poem to the Gael, appeals to him for Song, and Fergus rises in mist afterward.
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Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 6195-6300 confidence: high

Murgen lies all night in mists under enlarging stars while a deep voice sounds; at dawn he rises by the stone of Fergus as inspired and tells Sanchan the lost lay has been found.

Murgen rises inspired after a night of mist and supernatural sound, tells Sanchan the lost lay is found, and the final stanza frames the lay as recovered before being nearly lost again.
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Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 6195-6300 confidence: medium

The listeners seem to see shades of kings; thunder announces Fergus son of Roy, who enters vapour-shrouded in an icy blast and tells the harper to stop; Murgen is described as a shape of clay.

Fergus son of Roy is announced by thunder, appears vapour-shrouded in an icy blast, moves through the hall, and orders the unearthly lay to cease.
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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 6302-6406 confidence: high

Cuchulain is summoned from Hell by St. Patrick to prove Christianity to Laery; icy wind, mist, and a phantom chariot with grey and black horses accompany the apparition of Cuchulain and his charioteer.

Cuchulain is summoned from Hell by Patrick to demonstrate Christian truth and damnation, then addresses the pagan king Laery.
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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 6302-6406 confidence: high

Cuchulain is summoned from Hell by St. Patrick to prove Christianity to Laery; icy wind, mist, and a phantom chariot with grey and black horses accompany the apparition of Cuchulain and his charioteer.

Cuchulain and his charioteer appear as giant armed figures in a phantom chariot emerging through icy wind and dense mist.
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Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 6617-6686 confidence: medium

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

Fergus rises at sunrise holding the Muirdris’s head, casts the trophy to the bank, says he is a survivor, and then sinks.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7294-7378 confidence: high

Niam gives Oisín the white fairy steed for his return but warns that he must never alight or touch earthly soil, or return to the Land of Youth will be barred forever.

Niam gives Oisín the fairy steed for his return and warns that touching earthly soil or alighting will bar the way back forever.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7294-7378 confidence: high

The story summarizes Oisín’s adventures in the Land of Youth, including rescuing an imprisoned princess from a Fomorian giant; after what seems three weeks, he longs to see Ireland and his old comrades.

Oisín experiences his stay as three weeks, but on return he finds the Fianna absent, the Hill of Allen ruined, and later people unlike those he knew.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7380-7466 confidence: high

The people lift the prone old man and question him; Oisín identifies himself as son of Finn and asks where Finn dwells, saying the dūn on the Hill of Allen is desolate and he has not heard Finn’s horn.

Oisín returns as an old man, asks after Finn, and is told that Finn, Oscar, and their generation died three hundred years earlier; the source note also frames Oisín’s prolonged life and meeting with Patrick as an Ossianic theme.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7468-7558 confidence: medium

The Fianna find the aged man at the lake, recognize him when he whispers to Keelta, and hear Finn identify the enchantment’s author as a daughter of Cullan in the Fairy Mound of Slievegallion.

The Fianna penetrate the Fairy Mound and receive a red-gold drinking horn; when Finn drinks, his form and beauty are restored.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7656-7719 confidence: high

After further fighting and adventures over a year, Finn forces peace and hostages, and the Fianna return to earth and rejoin their fellows.

After a year in the fairy conflict, the Fianna return to earth and rejoin their fellows.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7907-7984 confidence: high

The fairy king tells Finn to look at his men; when Finn looks back, Faëry has vanished, and he is on the Kerry beach with his companions and Tasha before they set out for the Hill of Allen wedding feast.

Faëry vanishes, Finn reappears with his companions and Tasha on the Kerry beach, and the company departs to celebrate Finn and Tasha’s wedding feast.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 8297-8389 confidence: low

Finn does not fight, comes “in a ship” afterward, views the field, and weeps over Oscar; he had wept only once before, for Bran, whom he accidentally killed.

The narrator proposes that Finn's ship-arrival after the battle may signal that he had passed away and returned from an oversea kingdom of 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 8297-8389 confidence: high

The passage says Finn's death has no complete extant narrative and reports a popular tradition that Finn, Oscar, Keelta, Oisīn, and the rest never died but lie spell-bound in an enchanted cave, like Kaiser Barbarossa, awaiting the time to reappear and redeem their land.

Popular tradition says Finn and his companions never died but lie spell-bound in an enchanted cave until they return in glory to redeem the land.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 8928-9001 confidence: medium

The ancient man says they will reach their country, find the man who slew Maeldūn's father, and should not slay him but forgive him because God saved them from many perils.

The ancient man foretells the crew's return and commands Maeldūn not to kill his father's slayer, grounding the command in God's rescue of the voyagers and their own deserving of 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 8928-9001 confidence: high

At nightfall the voyagers sight land like Ireland and come to the small island where the man who had slain Ailill lives.

Maeldūn reaches the island of his father's killer, enters in peace, receives welcome, and does not enact the foretold vengeance within this passage.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 8928-9001 confidence: medium

They tell 'the story of all the marvels that God had shown them,' with the Latin phrase 'Haec olim meminisse juvabit' cited from the sacred poet.

After peaceful entry and again after return, the voyagers tell the story of the marvels God showed them and the perils they endured.
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Myths & Legends of the Celtic Race CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY; lines 9285-9363 confidence: low

The Arthur story is said to return from Brittany and the Continent to Wales in transformed form. Rhys ap Tewdwr is cited as bringing knowledge of Arthur’s Round Table to Wales; older Welsh Arthurian material already existed, including historical Arthur and Artaius, while Continental material remained comparatively alien and did not enter Ireland.

The Arthur story is said to have come back into Wales from the Continent and Brittany transformed and glorified.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10060-10157 confidence: medium

After the slaughter, Bran is wounded by a poisoned arrow and instructs the seven survivors to cut off his head, carry it, feast at Harlech and Gwales, and bury it in the White Mount where it will protect the land.

One door is closed; when Heilyn opens it to test what was said, remembrance and sorrow immediately return and the company must depart to bury the Head.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10437-10511 confidence: medium

After Gronw makes the spear, Blodeuwedd asks Llew to show the posture. Gronw throws the poisoned spear from a nearby wood; Llew changes into an eagle and flies away, and Gronw takes his castle and lands.

Gronw takes Llew's lands after the attack; after healing, Llew kills Gronw, takes possession of his lands for a second time, and rules prosperously.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10437-10511 confidence: medium

A usurper takes Maxen's Roman empire while he is away; with British help he reconquers it. Some Britons settle there, others return to Britain with foreign wives whose tongues are cut out lest they corrupt British speech.

A usurper seizes Maxen's empire during his absence, but Maxen reconquers it with aid from British friends.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10605-10698 confidence: medium

The hardest quest is obtaining the comb and scissors between the ears of Twrch Trwyth, a king transformed into a monstrous boar; the hunt also requires a whelp, leash, collar, chain, Mabon, a horse for Mabon, and Gwyn son of Nudd.

Mabon is required as huntsman for the boar hunt and is found imprisoned in a stone dungeon before being released with Arthur's help.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 9869-9962 confidence: high

Teirnyon hears of Rhiannon's punishment, sees Pwyll's features in the lad, and agrees with his wife to take the child to Narberth so Rhiannon may be released.

Teirnyon recognizes Pwyll's features in the boy, brings him to Narberth, and the court recognizes him as Pwyll's child; he later succeeds Pwyll.
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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 13687-13869 confidence: high

Land of the Dead: Spain is given as a synonymous term, and the western extremity of Great Britain is also noted as such according to ancient writers cited by Plutarch and Procopius.

The index equates the Land of Youth with the Land of the Dead and Land of the Living, calls the Land of the Living the Land of the Happy Dead, and cites Oisīn’s seeing and return from the Land of Youth and Sinend’s visit to Connla’s Well.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 14033-14193 confidence: medium

The Sons of Miled conquer the People of Dana, come to displace Danaan rule in Ireland, begin conquest on May-day; the Children of Miled avenge Ith and enter Irish sovereignty.

The Sons or Children of Miled come to displace Danaan rule, take vengeance for Ith, and enter sovereignty of Ireland.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2709-2791 confidence: medium

The Danaans place Lugh with Duach, “The Dark,” king of the Great Plain, described as Fairyland, the Land of the Living, and the Land of the Dead, until Lugh reaches manhood.

Lugh comes from the Land of the Living, also associated earlier with the Land of the Dead, bringing the Boat of Mananan, the Horse of Mananan, and Fragarach.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2709-2791 confidence: medium

Lugh is called the appointed redeemer of the Danaan people; the narrator says his coming displays solar attributes and universal power, and compares him to Apollo as deity of knowledge, arts, and medicinal skill; Lugh seeks service with Nuada at Tara.

Lugh, called the appointed redeemer of the Danaans, appears at a tribute assembly and leads them to attack the Fomorians and refuse tribute.
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Popular Tales of the West Highlands, Volume 1 FABLES. 285 / FABLES. 287 / BAILIE LUNNAIN, / BAILIE LUNNAIN. , 291; lines 13442-13527 confidence: medium

The old woman praises the lad to the Bailie's daughter; he often visits the Bailie's house; the daughter says she will marry him but tells him to go home for a year because the Bailie must give her by the hand to her bridegroom.

The daughter tells the lad to go home for a year and return; the lad later sets off again for London when the year is nearly out.
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Popular Tales of the West Highlands, Volume 1 INTRODUCTION. XXXV11 / XXXV111 INTRODUCTION. / INTRODUCTION. XXXIX / INTRODUCTION.; lines 2037-2146 confidence: medium

Druids are said to have charms, given for payment, that prevented fairy taking; stories told of charms used to break spells and bring people back, while negligence caused others never to return.

Stories are said to involve taken people being brought back by charms, while others never return because of negligence.
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Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIN. 263 / MAOL A CHLIOBAIN. / MAOL A CHLIOBAIX. 265 / MAOL A CHLIOBAIN. 267; lines 12472-12515 confidence: high

The heroine makes the giant kill three cropped red girls, kills the cropped rough-skinned gillie, steals the white glave of light and gold and silver combs, makes the giant kill his mother, draws the dog and cat into a sack episode, causes the giant to swill the river until he bursts, and goes home with the spoil.

After the giant bursts, the heroine goes home with the spoil.
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Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIX. 265 / MAOL A CHLIOBAIN. 267 / MAOL A CHLIOBAIN. 269 / MAOL A CHLIOBAIN. 271; lines 12612-12704 confidence: medium

Maol uses a bench and cold stones from the burn to shift the giant away from the chest, opens it, and takes the cabhran of gold and silver; the adventure ends with the eldest sister marrying the king's eldest son.

The passage explicitly names flight, pursuit, escape, and a scolding match after the sword episode, followed by marriage to the king's son; other adventure outcomes also include royal marriages.
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Popular Tales of the West Highlands, Volume 1 SGEUIACHD A PHEATA BHAIN. 203 / THE STORY OF THE WHITE PET. 205 / THE STORY OF THE WHITE PET. 207 / THE DAUGHTER OF THE SKIES. 209; lines 10993-11066 confidence: medium

The woman asks to visit her father; the man warns her not to stay until she has children and gives instructions for using a steed and bridle to return.

The woman repeatedly departs to her father's house and returns home by the steed; after the failed summons she travels on foot and is told she may still catch the man.
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Popular Tales of the West Highlands, Volume 1 SGEULACHD CHONAILL. / SGEULACHD CHONAILL. 153 / SGEULACHD CHONAILL. 155 / THE TALE OF CONNAL. 157; lines 9537-9648 confidence: medium

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

The passage notes burial in a treasure cave with the dead in Arabian Nights material and compares Andreuccio being shut in an archbishop's grave, frightening priests, escaping with a ring, and returning.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 27 / THE BATTLE OF THE BIRDS. 29 / THE BATTLE OF THE BIRDS. 31 / THE BATTLE OF THE BIRDS. 33; lines 6248-6369 confidence: medium

Near the king's son's father's house, the giant's daughter says her father is drowned and warns the king's son that if any man or creature kisses him, he will not remember ever seeing her.

After the king's son returns toward his father's house and forgets the giant's daughter, she remains waiting by the well and then takes refuge in the oak tree.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 33 / THE BATTLE OF THE BIRDS. 37 / THE BATTLE OF THE BIRDS. 49 / THE BATTLE OF THE BIRDS. 51; lines 6596-6682 confidence: medium

At the wedding she brings out a golden cock and silver hen. They speak, repeating the story and reminding the king she cleansed the byre, thatched the barn, saved his life, and was faithful; the king agrees to marry her.

The former helper appears at the wedding with a golden cock and silver hen, which recount her services and lead the king to marry her.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 33 / THE BATTLE OF THE BIRDS. 37 / THE BATTLE OF THE BIRDS. 49 / THE BATTLE OF THE BIRDS. 51; lines 6596-6682 confidence: medium

They ride off on the horse; the dog follows. A wood grows and a river flows from things found in the horse's ear, defeating but not killing the dog. The daughter gives the lad treasure under rushes; he goes home, speaks to his mother, and forgets all.

After receiving treasure and going home, the lad forgets all and later is to be married to a proud lady.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 55 / DO DH' FHOLUM AGUS DO IONNSACHADH, N' E SO MAR A RINN THU / THE BATTLE OF THE BIRDS. 57 / THE BATTLE OF THE BIRDS. 59; lines 6975-7069 confidence: high

The giant says the hero cannot go to Erin; the pair get out a barge, sounds are explained as heaven-fire and thunder, the giant throws a black clue, and the daughter shoots his black sole.

The pair escape in a barge; the giant uses a black clue to reverse the boat, and the daughter stops him by shooting his sole.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 55 / DO DH' FHOLUM AGUS DO IONNSACHADH, N' E SO MAR A RINN THU / THE BATTLE OF THE BIRDS. 57 / THE BATTLE OF THE BIRDS. 59; lines 6975-7069 confidence: medium

In Erin the hero goes home first; the woman waits, stays with a smith and his mother, hears of the Bidir's marriage, obtains food and wine from palace servants, makes a golden cock and silver hen, and is invited to the dancing room.

After the hero goes home first, the woman waits, stays with a smith, hears of a wedding, obtains access through palace servants, and is invited to the dancing room.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 61 / THE BATTLE OF THE BIRDS. 63 / THE TALE OF THE HOODIE. / THK TALK OF THE HOODIK 67; lines 7295-7341 confidence: medium

The couple return over Poison Hill while she throws horseshoes behind her to him; they visit his sisters' three houses, take the three sons, and go home happy.

After recognition, the couple turn back over Poison Hill, collect the three sons from the sisters' houses, and return to their own house happy.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 63 / THE TALE OF THE HOODIE. / THK TALK OF THE HOODIK 67 / URSGEUL NA FEANNAIG. 69; lines 7343-7365 confidence: medium

The note conditionally interprets the tale as history: a wife from an inferior but civilized race, the farmer’s daughter married to the Flayer “Feannag,” is deserted for another in a distant mythical land beyond far away mountains and brings him back through steady, fearless, persevering fidelity and industry.

The passage summarizes the wife as bringing back the husband who deserted her for another in a distant mythical land beyond far away mountains.
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Popular Tales of the West Highlands, Volume 1 THE BROWN BEAR OF THE GREEN GLEN. 179 / THE THREE SOLDIERS. / THE THREE SOLDIERS. 183 / THE THREE SOLDIERS. 185; lines 10365-10436 confidence: low

John leaves, meets his old comrades working at slaking lime and drawing water for stone masons, recognizes them though they do not recognize him, and gives them ten shillings.

John recognizes his old comrades after gaining wealth and power, but they do not recognize him; he gives them money without revealing himself.
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Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 101 / THE SEA-MAIDEN. 103 / CON ALL CRA-BHUIDHK. 127 / THE TALE OF CONAL CROYI. 129; lines 8873-8951 confidence: medium

Conal Crovi goes with the king's three sons to the king; the king's watching gillies expect a company with Conal Crovi's head but report seeing the sons coming with Conal Crovi before them.

After extracting oaths from the three sons, Conal Crovi goes to the king with the sons before him.
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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: high

The youth finds his two brothers lying side by side, strikes each with the Slachdan druidhach, and they stand up.

After the crone is defeated and the brothers are restored, the group returns to the king's house with gold, silver, and precious things.
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Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 97 / THE SEA-MAIDEN. 99 / THE SEA-MAIDEN. 101 / THE SEA-MAIDEN. 103; lines 8606-8701 confidence: medium

When the giant is drowned, Conall takes all the giant’s gold and silver, goes home to his rejoicing people, and names his missing finger as a sign.

After the giant’s death, Conall takes gold and silver, goes home, and points to his missing finger as a sign.
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Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 97 / THE SEA-MAIDEN. 99 / THE SEA-MAIDEN. 101 / THE SEA-MAIDEN. 103; lines 8703-8821 confidence: medium

The king's mother, while putting on a fire and listening, asks whether Conall was there, says she was the woman there, and says the king is the child whose life Conall saved.

After Conall returns, the king's mother reveals that the king is the child saved by Conall, and the king rewards Conall with horse and treasure.
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Popular Tales of the West Highlands, Volume 1 THE STORY OF THE WHITE PET. 207 / THE DAUGHTER OF THE SKIES. 209 / THE DAUGHTER OF THE SKIES. 211 / THE DAUGHTER OF THE SKIES. 213; lines 11139-11249 confidence: medium

The man tells the king's daughter to go away because the woman with him is his wife; the couple go home, the spells go off him, and the tale closes with a leaving formula.

After the man identifies the woman as his wife, they return home and the spells go off him.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF CONAL CROVI. 133 / THE TALE OF CONAL CROVI. 135 / THE TALE OF CONAL CROYI. 137 / SGEULACHD CHONAIL CHROBIIIK. 141; lines 9278-9360 confidence: high

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

Connal descends into the bishop's grave to obtain treasure, is trapped there, and later rises and returns to his foster mother with goods.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF CONAL CROYI. 131 / THE TALE OF CONAL CROVI. 133 / THE TALE OF CONAL CROVI. 135 / THE TALE OF CONAL CROYI. 137; lines 9190-9276 confidence: medium

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

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

Connal marries the king's daughter, and together they ride the whitefaced horse home.

After release and recognition, Connal marries the king's daughter and rides home with her on the whitefaced horse.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF CONNAL. 159 / MURCHAG A'S MIONACHAG. 163 / MURCHADH A'S MIONACHAG. / THE BROWN BEAR OF THE GREEN GLEN. 171; lines 10011-10083 confidence: medium

John reaches his father's big town in Erin, sees his two brothers, offers them clothes and horses, and near their father's house the brothers decide they should kill him and set on him.

After John reaches his father's town, his two brothers decide to kill him and attack him near their father's house.
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Popular Tales of the West Highlands, Volume 1 THE THREE SOLDIERS. / THE THREE SOLDIERS. 183 / THE THREE SOLDIERS. 185 / THE THREE SOLDIERS. 187; lines 10438-10492 confidence: high

He again gives his comrades ten shillings; when they ask what friend gives this money, he recalls their promise to the three girls after a year, and they recognize him. He says the promised night is the next night.

The healer reminds his comrades of their promise to revisit the three girls after a year and insists that the appointed night is next.
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Popular Tales of the West Highlands, Volume 1 THE YOUNG KING OF EASAIDH RUADH. 5 / THE YOUNG KING OF EASAIDH RUADH. 7 / THE YOUNG KING OF EASAIDH RUADH. 9 / THE FOUNG KING OF EASAIDH RUADII. 11; lines 5627-5670 confidence: medium

The group takes much of the giant's gold and silver, spends nights with the brown otter, hoary falcon, and slim dog, comes home, and prepares a hearty hero's feast.

After the giant dies, the group takes gold and silver, comes home, and prepares a hearty hero's feast.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. / URSGEUL. 189 / URSGEUL. 191 / URSGEUL. 193; lines 10494-10548 confidence: low

Kenneth escapes in a ship with both kinds of abhlan, returns to the king's big town, sets up a booth, and a fair lad comes in to sell abhlan before the excerpt ends.

Kenneth leaves by ship carrying both kinds of abhlan and returns to the king's town, where he sets up a booth.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. 189 / URSGEUL. 191 / URSGEUL. 193 / THE THREE SOLDIERS. 195; lines 10550-10640 confidence: medium

The men build a house; the Irishman falls in love with the king’s daughter, is cheated out of the horn, loses the borrowed purse, and uses the knife to transport himself and the king’s daughter to a nearly invisible island in the far ocean.

The knife carries the Irishman and king’s daughter to a distant island; the king’s daughter later uses the knife with a wish to return to her father’s house.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. 231 / URSGEUL. 233 / URSGEUL. 235 / THE POOR BROTHER AND THE RICH. 239; lines 11800-11841 confidence: medium

The man sees the crone back in the morning, beats his wife, tells his poor brother she has come home again, and the gillie says that not spending on her living means spending on her dead.

The crone is repeatedly described as having come home or come back after burial, though the passage shows that the gillie physically moves her corpse.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. 241 / THE POOR BROTHER AND THE RICH. 243 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 245 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 247; lines 12001-12074 confidence: high

After a service period, the giant says an eagle can set the man at the top of the hole; the eagle is sent with food but eats it before halfway and returns.

The eagle carries the man upward through the hole from the under-earth place to the surface of the earth.
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Popular Tales of the West Highlands, Volume 2 AATEST HIGHLAND TALES. / THE TWO SHEPHERDS. 103 / THE TWO SHEPHERDS. 105 / THE TWO SHEPHERDS. 107; lines 3006-3105 confidence: medium

On the third day the herd walks by the shore where water-horses and wild beasts come on land, finds a dwelling, and is welcomed by a little russet man.

After encountering water-horses, wild beasts, armed men, and the helper's ruse, the herdsman reaches his master's house whole and healthy.
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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 9338-9461 confidence: medium

In MacCraw's variant, a palace is built; a rival steals the magic box and carries the princess and palace to the realm of rats; an old man turns a rod into a boat and gives a he-cat; the cat catches a rat, the rat steals the box, and the box-servants bring the wife and castle back to Lochlann.

The footnote variant says a rival steals the magic box and carries away the princess and palace; a cat and rat enable the box's recovery, and the wife and castle are returned to Lochlann.
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Popular Tales of the West Highlands, Volume 2 CON ALL. 177 / CONALL. 179 / MAGHACH COLGAR. / MAGHACH COLGAR. 185; lines 5306-5403 confidence: medium

Fiachaire and Innsridh begin at opposite ends of a company until their glaves clash; they return to the burgh.

After combat, Fiachaire and Innsridh repeatedly return to the burgh and identify themselves or report to Fionn.
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Popular Tales of the West Highlands, Volume 2 MAC IAIN DIREACH, 349 / MAC IAIN DIREACH. 351 / MAC IAIN DIREACH. 353 / HIAC IAIN DIREACII. 355; lines 10702-10778 confidence: medium

The Gille Mairtean instructs Maclain Direach to saddle and bridle the filly, ride with the King of France's daughter behind him, and hold the White Glave of Light so its back is against his nose and edge toward the muime to counter her deadly bewitching glance.

After the mainland crossing and acquisition of the falcon, Maclain Direach approaches the house and defeats his muime's deadly glance before becoming free from fear.
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Popular Tales of the West Highlands, Volume 2 MAC IAIN DIREACH. 371 / MAC IAIN DIKEACH. 373 / MAC IAIN DIREACH, 375 / FEARACHUR LEIGH. 379; lines 11418-11497 confidence: low

The king offers Farquhar lands, gold, or whatever he asks; Farquhar asks for the king's daughter and islands from Storr to Stromness, receives a grant of the isles, but is poisoned by an ill-wisher and dies before becoming king.

Farquhar the physician never becomes Farquhar the king because an ill-wisher poisons him and he dies.
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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 his healing and release require one hard-to-get thing: the three daughters of King Gil, who live alone in a castle in the midst of an anchorage.

Diarmid leaves, crosses into a castle in the midst of an anchorage where three women live alone, and returns with them before eventually restoring them to the castle.
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Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207 / XXXVIII.; lines 6174-6284 confidence: high

The host takes up pursuit, finds his ship drawn seven lengths onto dry land, and, despite its weight, launches it toward the sea.

The host forces a ship from dry land into the sea, reaches a sea-isle, rescues his wife, and returns to the town of his in-laws.
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Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207 / XXXVIII.; lines 6286-6383 confidence: high

The narrator follows the track of the duck on the ninth morning, launches his ship toward the wet-cloaked warrior's town, draws it seven lengths onto dry land, and leaves harness and spears by the ship.

The narrator launches a ship toward the rival's town, takes his wife into the boat, and returns to the father-in-law's town.
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Popular Tales of the West Highlands, Volume 2 OISEAN AN DEIGH NA FEINNE. / OSEAN AFTER THE FP:EN. 117 / OSEAN AFTER THE FEEN. 119 / THE BARRA WIDOW'S SON. 123; lines 3630-3756 confidence: high

The exchange is made; the woman directs the sailors to raise sails, draw anchors, and leave a rope ashore. The ship departs by night, a shot is heard, and the pursuers do not catch them.

Iain escapes with gold, reaches England, divides the gold with his adopted father, and arranges safe chambers for the woman.
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Popular Tales of the West Highlands, Volume 2 OSEAN AFTER THE FEEN. 119 / THE BARRA WIDOW'S SON. 123 / THE BAKRA WIDOW'S SON. 127 / THE BARRA WIDOW'S SON. 129; lines 3857-3932 confidence: medium

Iain is on the island with hair and beard grown, shoes and clothing worn to rags, and his body reduced so that his bones are nearly all that remains.

Iain remains on the island with ruined clothing and an emaciated body; a boat arrives at night and a caller asks whether he is willing to leave.
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Popular Tales of the West Highlands, Volume 2 OSEAN AFTER THE FEEN. 119 / THE BARRA WIDOW'S SON. 123 / THE BAKRA WIDOW'S SON. 127 / THE BARRA WIDOW'S SON. 129; lines 3857-3932 confidence: medium

A ship is offered to seek the daughter, along with marriage and rule; Iain refuses to treat these as a demanded reward but agrees to take her home if that is her own will.

A ship is prepared to seek the woman, she is taken from England aboard ship, and the ship sails back toward Spain.
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Popular Tales of the West Highlands, Volume 2 Popular Tales of the West Highlands, Volume 2 / THE CHEST. 11 / THE CHEST. 13 / THE CHEST. 15; lines 279-340 confidence: medium

Near the old house, she tells the gillie to sit at the top of the stair and write down her talk with the man of the house, who tells how he got it.

After the court scene and identification of the man, the woman and the king return to their own house and are as before.
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Popular Tales of the West Highlands, Volume 2 Popular Tales of the West Highlands, Volume 2 / THE CHEST. 11 / THE CHEST. 13; lines 206-277 confidence: medium

The woman brings the man to her father's house; he resists entering, says he once got a wife there and does not know what came of her, and the father questions him before hanging to a tree is planned.

The woman brings the man to her father's house, where he admits he got a wife there and cannot say what happened to her; her father then moves toward punishment.
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Popular Tales of the West Highlands, Volume 2 SANNTRAIGH. / SANNTRAIGH. 53 / XXVII. / THE SMITH AND THE FAIRIES. 59; lines 1351-1474 confidence: medium

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

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

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

A rescuer enters the fairy opening, leaves a gun at the entrance, brings the woman out by the hand, and the fairies lose power once she is beyond the gun.
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Popular Tales of the West Highlands, Volume 2 SANNTRAIGH. 53 / XXVII. / THE SMITH AND THE FAIRIES. 59 / THE SMITH AND THE FAIRIES. G3; lines 1656-1739 confidence: high

A boy named Williamson, raised by his mother and grandfather after his father drowned, often disappears for two, three, or ten days; people do not know where he goes and understand that fairies take him.

The boy repeatedly disappears for days, is understood to be taken by fairies, and reappears among neighbours after a ten-day absence.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MIC IAIN DIRICH. / SGEULACHD MIC IAIN DIRICH. 359 / SGEULACHD MIC IAIN DIRICII. 363 / SGEULACHD MIC IAIN DIKICII. 365; lines 10794-10840 confidence: medium

The editor compares the story's intention to “Murchag or Mionachag, No. 8,” describes a cause-and-effect chain from a feather to a Princess, then a reversal, and explains “Theirig an sgeul.”

The editor says the scene is laid westward as far as it will go, then turns back, and elsewhere says the narrative chain runs back again.
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Popular Tales of the West Highlands, Volume 2 SUTHERLAND FAIRIES. 73 / SUTHERLAND FAIRIES. 75 / BADENOCH. / BADENOCH FAIRIES. 77; lines 2039-2107 confidence: medium

The husband goes to Cnoc Fraing, is sent by fairies to Shiathan Mor and then Tom na Shirich near Inverness, finds his wife at the Fairy Knoll, and brings her back; the relator claimed links to descendants.

The husband travels through named supernatural locations, receives directions from fairies, finds his wife at the Fairy Knoll, and brings her home.
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Popular Tales of the West Highlands, Volume 2 THE BAKRA WIDOW'S SON. 127 / THE BARRA WIDOW'S SON. 129 / THE BARRA WIDOW'S SON. 131 / SGEULACHD BAX-RIGH. 143; lines 4082-4113 confidence: high

“When the steel touched him, he grew a handsome youth”; he thanks the young wife for putting off the spells he had endured.

After the spells are removed, he gets his kingdom because he is a king and marries the princess.
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Popular Tales of the West Highlands, Volume 2 THE BARRA WIDOW'S SON. 123 / THE BAKRA WIDOW'S SON. 127 / THE BARRA WIDOW'S SON. 129 / THE BARRA WIDOW'S SON. 131; lines 3934-4080 confidence: medium

Iain agrees he would give half his wife and children to be taken out; he sits in the stern, chooses Spain, and arrives before daybreak.

Iain chooses Spain and is carried there by boat before daybreak, after which he goes to the palace.
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Popular Tales of the West Highlands, Volume 2 THE FAIR GRUAGACH. 429 / THE FAIR GRUAGACH. 431 / THE FAIR GRUAGACH. 433 / THE FAIR GRFAGACH. 435; lines 13595-13764 confidence: medium

Fionn lifts the Fair Chief and reaches the castle of the dame of the Fine Green Kirtle; she reports that the Gruagach Ban asks for Fionn, food is set before them, and they refuse until they can eat their deer share with the rest at Sruth Ruaidh.

After returning to the castle, the group refuses food and drink until they can eat their share of the deer with the rest at Sruth Ruaidh.
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Popular Tales of the West Highlands, Volume 2 THE FAIR GRUAGACH. 431 / THE FAIR GRUAGACH. 433 / THE FAIR GRFAGACH. 435 / THE FAIR GRUAGACH. 439; lines 13766-13816 confidence: high

The Fair Chief returns to the Een; Fionn goes with him to the Castle of the Dame of the Fine Green Kirtle; the Fair Chief blesses Een, son of Cumal, says he has found all he sought, and plans to return to his father's palace.

The Fair Chief says he has found all he sought and will return to the palace of his father.
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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 has the Ord Fianna; when he is in extremity, it sounds by itself, is heard throughout the five-fifths of Eirinn, and the gillies hear it, gather, and return.

The gillies respond to the signal, return, restore Fionn, kill the opposing king's sons and surviving people, and regain the chase as it ever was.
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Popular Tales of the West Highlands, Volume 2 THE KNIGHT OF THE RED SHIELD. 461 / THE KNIGHT OP THE RED SHIELD. 463 / THE KNIGHT OF THE RED SHIELD. 465 / THE KNIGHT OF THE RED SHIELD. 467; lines 14625-14711 confidence: high

The protagonist demands a way to leave the island; after he threatens his foster brethren, they provide a coracle of his foster parents that follows the direction of its prow and three pigeons to accompany him.

The coracle carries the protagonist from the island to Eirinn according to the direction of its prow and then returns by itself.
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Popular Tales of the West Highlands, Volume 2 THE SMITH AND THE FAIRIES. G3 / SUTHERLAND FAIRIES. 71 / SUTHERLAND. / SUTHERLAND FAIRIES. 73; lines 1891-1964 confidence: high

The parents learn from Donald what happened, decide the child is not theirs, put it in a creel on the fire, see it vanish up the chimney, and then recover their own child at the door.

The parents decide the child is not theirs, expose it by setting it in a creel on the fire, it vanishes, and the mother recognizes her own child newly arrived at the door from the little people.
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Popular Tales of the West Highlands, Volume 2 THE SMITH AND THE FAIRIES. G3 / SUTHERLAND FAIRIES. 71 / SUTHERLAND. / SUTHERLAND FAIRIES. 73; lines 1891-1964 confidence: medium

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

A man enters a cavern after hearing fairy music, disappears, is later found dancing with the fairies, and returns to learn that a year has passed outside.
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Popular Tales of the West Highlands, Volume 2 THE SMITH AND THE FAIRIES. G3 / SUTHERLAND FAIRIES. 71 / SUTHERLAND. / SUTHERLAND FAIRIES. 73; lines 1891-1964 confidence: high

The companion sees his friend's shadow, enters the cavern, hears reels and pipes, finds the missing man dancing with the fairies, pulls him out, and the man learns from his wife and yearling child that a year has passed.

Sandy catches the missing man by the sleeve, stops his dancing with the fairies, and pulls him out of the cavern.
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Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. / THE THREE WIDOWS. 233 / THE THREE WIDOWS. 235 / THE THREE WIDOWS. 237; lines 6829-6926 confidence: medium

On returning, the group sees Domhnull with the plaid, the dog, and a hundred sheep in a park, and asks how he came there.

Domhnull is seen alive with sheep and says that after reaching the world over yonder he was sent back with a hundred sheep.
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Popular Tales of the West Highlands, Volume 2 THE THREE WISE MEN. 29 / THE THREE WISE MEN. 31 / TOIMIISEACIIAN. 35 / THE RIDERE (KNIGHT) OF RIDDLES. 37; lines 969-1077 confidence: medium

On the way to his own kingdom, the young man sees twelve men playing shinny by a palace; after a quarrel, the weakest shakes him like a child. They say they share a father, the brother of the Hero of the White Shield, and different mothers. He says he is their father and takes home the twelve wives and twelve sons; the narrator links his seed with kings on Alba.

The young man sets out for his own kingdom, gathers twelve wives and twelve sons, and the narrator says his seed may be kings on Alba to the present day.
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Popular Tales of the West Highlands, Volume 2 XXXVIII. / MURACHADII MAC BRIAN. 223 / MURACHADII MAC BRIAN. 227 / MURACIIADII MAC BRIAN. 229; lines 6472-6598 confidence: high

The editor compares a man disguised as a beggar, going to a wedding where his own wife is the bride, knocking out a beggar's brains with one blow, and then making a general slaughter, to Ulysses, Penelope, Irus, and the Suitors.

The passage describes a man disguised as a beggar going to a wedding where his own wife is the bride and violently reasserting himself.
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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 2929-3015 confidence: medium

The household and knights dispute sharply over which beloved lady should receive the stag’s head; Gwenhwyvar advises waiting until Geraint returns from his errand, Arthur agrees, and Gwenhwyvar sets a watch on the ramparts for his coming.

Gwenhwyvar advises delaying the stag’s head until Geraint returns from his errand and sets a watch for his coming.
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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 3083-3158 confidence: high

Geraint approaches the Court with the maiden; Gwenhwyvar has a watch on the ramparts, and a watcher reports Geraint on horseback and the maiden in white or linen.

Geraint returns to the Court with the maiden and is publicly praised by Gwenhwyvar and Arthur after the defeat of Edeyrn.
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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 3083-3158 confidence: medium

The ambassadors speak for Erbin son of Custennin, Arthur's uncle and vassal and Geraint's father; Erbin is aging, neighboring chiefs covet his lands, and he asks that Geraint return to protect possessions and learn boundaries rather than pursue profitless tournaments.

Erbin asks for Geraint his son to return from tournaments to protect possessions and learn boundaries because neighboring chiefs threaten the land.
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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 3160-3238 confidence: high

Geraint's fair host journeys toward the Severn; on the other side, Erbin's nobles and foster-father welcome Geraint, and women of the court with his mother receive Enid, his wife.

Geraint is welcomed on the other side of the Severn, and the country rejoices because he has come back to take possession and preserve his boundaries.
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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 3677-3756 confidence: medium

Kai questions Geraint, who says he seeks adventures and goes where he wishes. Kai tells him to come to Arthur; Geraint refuses; Kai attacks; Geraint strikes him with the shaft of his lance so that he falls, but does not punish him more severely.

Geraint repeatedly refuses to visit Arthur, although Arthur is identified as his lord and cousin, and he is eventually brought to Arthur by Gwalchmai’s mediation.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4859-4950 confidence: high

The party despoils the castle, takes goods and jewels, and returns the same day at the beginning of the year to Arthur's Court with Gwrnach's sword.

After killing Gwrnach and despoiling the castle, the party comes again to Arthur's Court bearing Gwrnach's sword.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 1178-1239 confidence: high

Owain returns with Luned to the Countess of the Fountain’s dominions, then takes the Countess to Arthur’s Court, where she remains his wife as long as she lives.

Owain returns or proceeds to Arthur’s Court with the Countess and later with the rescued ladies; Arthur rejoices, and Owain becomes greatly beloved there.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 526-623 confidence: medium

Kynon returns by the same road, feels shame at the black man’s derision, stays again at the castle, receives better hospitality, finds a dark bay palfrey ready in the morning, and returns to court.

Kynon returns by the same road, feels intense shame at the black man’s derision, receives hospitality and a replacement palfrey, and returns to his own court.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8330-8428 confidence: high

Maxen stays in Britain seven years; the Romans have a custom about emperors absent more than seven years, make a new emperor, and exchange terse threat and reply letters with Maxen.

After a seven-year stay away from Rome and the appointment of a rival emperor, Maxen marches back and is seated on the Roman throne after the city is yielded.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8330-8428 confidence: medium

Adeon chooses to return to his own land with many; Kynan remains. The conquerors cut out women’s tongues to prevent speech corruption, and the passage connects Armorican Britons and their language to Britain.

Kynan and Adeon are brothers; Adeon returns to his own land with many, while Kynan remains and dwells in the conquered land.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1530-1609 confidence: medium

The knight provides the lady with a horse and garments, takes her to Arthur’s court, tells Arthur what occurred, defies Kai, and Arthur’s household reproves Kai for driving Peredur away.

Peredur remains away because of Kai’s offense, and Arthur vows to search the deserts of Britain until he finds him.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1942-1999 confidence: high

On the road to Arthur’s Court, Peredur meets Arthur’s household led by Kai; he knows them all, but they do not recognize him.

Peredur recognizes Arthur’s household, but they do not recognize him; later his identity is revealed after he speaks to Angharad.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1942-1999 confidence: medium

“Then Peredur went by the name of the Dumb Youth.”

Angharad declares love for the apparently mute youth; Peredur answers her, and it becomes known that he is Peredur.
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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 6393-6446 confidence: high

They hear tidings of Rhiannon and her punishment; Teirnyon feels pity and inquires closely from those who come to his court.

Teirnyon recognizes the boy as Pwyll’s son and resolves with his wife to send the boy to Pwyll so that Rhiannon may be released from punishment.
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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 6448-6521 confidence: high

Teirnyon, two knights, and the boy travel to Narberth; the boy rides the horse given by Teirnyon; near the palace they see Rhiannon sitting beside the horseblock.

The boy is returned to the palace, identified as Rhiannon’s and Pwyll’s son, accepted by the host, and Rhiannon’s trouble is declared ended.
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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: medium

Bendigeid Vran commands that his head be cut off, carried to the White Mount in London, and buried facing France; he foretells seven years feasting at Harlech with Rhiannon's birds singing, then fourscore years at Gwales with his uncorrupted head, until a door is opened and the burial journey must resume.

Bendigeid Vran commands his head to be cut off and carried through a long itinerary; the head remains pleasant company and uncorrupted until the journey to London for burial resumes.
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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 7207-7298 confidence: high

Manawyddan makes fine leather shoes with gilded clasps; the other cordwainers become idle, envious, and agree together to slay him, of which he is warned.

After learning of the cordwainers' plan to kill him, Manawyddan decides to go back to Dyved, and he returns toward Narberth.
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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 8052-8138 confidence: high

Gwydion’s englyns address an oak and identify Llew Llaw Gyffes in its branches; the eagle descends from the center to the lowest branch.

Llew is identified in eagle form in an oak, descends to Gwydion, and is restored to his own form by a magic wand.
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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 8052-8138 confidence: high

“the eagle came down upon Gwydion’s knee. And Gwydion struck him with his magic wand, so that he returned to his own form”; he is described as “nothing but skin and bone.”

Llew is healed after extreme wasting, demands retribution and his right, later retakes possession of the land and rules Gwynedd.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9507-9545 confidence: medium

The Brython are foretold to be like prisoners, swayed by strangers from Saxony.

The Brython/Britons are foretold to lose land under strangers and later have their land and crown again.
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The Mythology of the British Islands CHAPTER V / THE GODS OF THE GAELS / CHAPTER VI / THE GODS ARRIVE; lines 2129-2225 confidence: medium

The Race of Partholon is introduced; Partholon comes from the Other World and lands in Ireland with twenty-four males and twenty-four females on Beltaine, sacred to Bilé, god of death.

Partholon comes from the Other World; an older form of the Partholon legend has his people return there, and the surviving Nemed people are said to return whence they came or die.
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The Mythology of the British Islands CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS / CHAPTER IX; lines 3604-3716 confidence: high

Lugh, the Dagda, and Ogma pursue Fomors who carried off the Dagda’s harp into the submarine palace of Bress and Elathan. The Dagda summons the harp, which returns to him, kills nine Fomors, and then produces weeping, laughing, and sleeping effects that enable escape.

The Fomors carry off the Dagda’s harp to a submarine palace, and the Dagda recovers it; the cattle taken by the Fomors also return through the black-maned heifer.
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The Mythology of the British Islands CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS / CHAPTER IX; lines 3604-3716 confidence: medium

Four Fomors continue spoiling the corn, fruit, and milk of the conquerors until the Morrígú, Badb, Mider, and Angus pursue them and drive them out of Ireland for ever.

Four remaining Fomors spoil corn, fruit, and milk until divine figures pursue and drive them out of Ireland, followed by proclamation of victory and peace.
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The Mythology of the British Islands CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS / CHAPTER XI / THE GODS IN EXILE; lines 4418-4520 confidence: medium

Aeife states the children will spend three hundred years at Lake Darvra, three hundred on the Sea of Moyle, and three hundred at Irros Domnann and the Isle of Glora; they will keep human minds, feel no grief at being swans, and sing uniquely sweet songs.

Aeife assigns three successive three-hundred-year periods at Lake Darvra, the Sea of Moyle, and Irros Domnann/Isle of Glora; after the final stage they are free to return.
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The Mythology of the British Islands CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS / CHAPTER XI / THE GODS IN EXILE; lines 4418-4520 confidence: medium

The holy water breaks the pagan spell; the children return to human shape as three aged men and an ancient woman, soon die, and are buried together in one grave by Saint Caemhoc.

After baptism, the children return to human shape as three aged men and an ancient woman, die soon afterward, and are buried together in one grave.
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The Mythology of the British Islands CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS / CHAPTER XI / THE GODS IN EXILE; lines 4663-4848 confidence: medium

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

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

The heroes return toward Ireland in a coracle, towing the cows and carrying treasure; the gods of Hades raise a storm that wrecks the ship, and Cuchulainn supports many men as they swim to shore.

After taking spoil from Dún Scaith, the heroes return by coracle, suffer a storm raised by the gods of Hades, and must swim home with Cuchulainn’s aid.
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The Mythology of the British Islands CHAPTER XII / THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES; lines 5753-5858 confidence: medium

Fand, wife of Manannán son of Lêr and deserted by the sea-god, sends Liban to Cuchulainn as an ambassador of love; Cuchulainn first refuses to visit and sends Laeg to the Happy Plain.

Laeg and then Cuchulainn go to the Happy Plain or Celtic Paradise; Cuchulainn later returns to the land of mortals.
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The Mythology of the British Islands CHAPTER XII / THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES; lines 5956-6081 confidence: high

At a Red Branch feast in Emain Macha, Conchobar says the company lacks the sons of Usnach, calls them exiles, and says he would welcome them back.

Conchobar arranges for the exiled sons of Usnach to be fetched from Alba and returned toward Emain Macha.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 10003-10095 confidence: high

Their struggle ends at Camlan; the battle includes three sharings of forces, four survivors, Arthur avenging Gwalchmei on Medrawt, and Arthur going to Avilion to heal grievous wounds.

Arthur goes to Avilion to heal, is believed to be in Avilion or asleep with champions, and will return when summoned by a trumpet.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 10003-10095 confidence: high

The passage says other gods and demi-gods have graves, but of Arthur: “Not wise the thought—a grave for Arthur”; it adds that he slumbers but has not died.

The passage quotes the tradition that a grave for Arthur is an unwise thought and states that he slumbers but has not died.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9556-9644 confidence: high

Arthur is said by many not to have died but to have gone to the island valley of Avilion; a Scottish legend has a man meet Finn on a mysterious western island; an under-earth magical sleep awaiting return is told of both Arthur’s warriors and the Fenians.

Arthur is thought by many not to have died but to have passed to Avilion; Finn is encountered on a mysterious western island; and an under-earth magic sleep awaiting return is told of Arthur’s warriors and the Fenians.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9646-9750 confidence: high

The first stanza praises the sovereign, describes Gweir's prison in Caer Sidi through Pwyll and Pryderi, mentions a heavy blue chain and Gweir's song, and says that only seven returned from Caer Sidi.

Several stanzas repeat that enough people to fill Prydwen three times went, but only seven returned from named forts.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9646-9750 confidence: medium

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

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

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

The quoted poem describes going with Arthur to Caer Ochren, after which only seven returned; the broader discussion identifies the region with Annwn/Caer Sidi.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 8086-8191 confidence: high

Gwydion suspects the eagle is Lleu and sings three verses to the oak; the eagle descends first halfway, then to the lowest branch, then to Gwydion’s lap.

The eagle descends in response to Gwydion’s songs, sits on his knee, and becomes Lleu again when struck with the magic wand.
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The Mythology of the British Islands CHAPTER XVI / THE GODS OF THE BRITONS / CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES; lines 8774-8861 confidence: medium

The boy grows more like Pwyll; Teirnyon remembers that he found him on the night Rhiannon lost her child, consults his wife, and they conclude he must be Rhiannon's child and should be returned.

Teirnyon returns the boy to Narberth, presents him to Rhiannon, and the palace acknowledges him as Pwyll's son, ending Rhiannon's trouble.
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The Mythology of the British Islands CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES / CHAPTER XVIII / CHAPTER XIX; lines 9236-9335 confidence: high

Manawyddan demands promises that no charm will again be put on Dyfed and that Llwyd will take no later revenge. Llwyd swears, and Manawyddan then sees Rhiannon and Pryderi coming toward him.

Rhiannon and Pryderi return before the mouse is freed, and Dyfed is seen cultivated again after the agreement and release.
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The Mythology of the British Islands CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS / CHAPTER XXV; lines 12541-12632 confidence: high

Beltaine and Samhain are called the most important solar periods; Partholon and his people arrived from the other world on Beltaine and returned on the same day three hundred years later.

Partholon and his people arrive from the other world on Beltaine and return whence they came on Beltaine three hundred years later.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14644-14793 confidence: medium

Pryderi is identified as son of Pwyll and Rhiannon; he is stolen at birth, accompanies Brân to Ireland, is spirited away by Llwyd and recovered by Manawyddan, receives pigs from Annwn, is killed by Gwydion, and appears in Arthurian legend.

Pryderi is spirited away by Llwyd and recovered by Manawyddan.
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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 7521-7680 confidence: high

Ainé’s son enters the fairy world after death, lives under Lough Gur, and waits to lead warriors after a seventh-year riding condition wears down silver horseshoes.

Earl Gerald lives beneath Lough Gur and waits for the hour when he will lead warriors to drive foreigners from Ireland.
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The Mythology of the British Islands THE GAELIC ARGONAUTS / CHAPTER IX / CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS; lines 3959-4085 confidence: high

Judgment: prior inhabitants have possession by right; the Milesians must go to sea over nine green waves, and if they land again they may fight for the land but must avoid injustice.

The judgment requires the Milesians to go out to sea over nine green waves and then try to land again before fighting for the land.
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The Mythology of the British Islands THE GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 3280-3418 confidence: medium

A coracle carries the sons of Tuirenn, still living, to Erin; they send Tuirenn to Lugh to beg for the magic pig’s-skin to heal their wounds.

After completing the violent final task, the sons of Tuirenn are carried back to Erin still alive before their deaths.
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The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6777-6883 confidence: high

Ossian reaches the Land of the Young and lives with Niamh for three hundred years; when he wants to see Ireland again, Niamh lets him go on a fairy steed after making him swear not to touch earthly soil; in Ireland he finds the Fenian age long past and St. Patrick’s new order present.

After three hundred years in the Land of the Young, Ossian returns to Ireland and finds the Fenians remembered only as people of long ago, with St. Patrick’s new order established.
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The Mythology of the British Islands THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 11784-11856 confidence: medium

Lludd finds the centre at Oxford, traps the fighting dragons in mead, wraps and buries them at Dinas Emrys near Beddgelert; later Merlin has them dug up, they fight again, and the red dragon drives the white one out of Britain.

After the dragons are buried and the shriek ceases, Merlin has them dug up five hundred years later and they resume fighting.
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The Mythology of the British Islands THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 11858-11929 confidence: high

Leir's sons-in-law rebel and strip him of authority; his attendants are reduced from sixty to thirty to five to one, and he sails to Gaul to seek Cordeilla's mercy.

Leir loses authority after empowering the elder daughters and sons-in-law, then seeks Cordeilla's help and is restored to the throne through Aganippus's intervention.
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The Mythology of the British Islands THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 11931-12016 confidence: medium

Early Welsh hagiologists describe Llyr Llediath's family as the first of the Three chief Holy Families; Brân the Blessed is said to have introduced Christianity into Britain after seven years' captivity and conversion in Rome with Caradawc and family.

The legend makes Brân, elsewhere described as a death and underworld god, convert during seven years in Rome and return to spread the Gospel in Britain; the author calls this Christianity as a gift of Celtic Hades.
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celtic irish

Gods and Fighting Men Book Eleven, Chapter I: Oisin's Story; journey to and return from the Country of the Young confidence: high

Oisin returns long after Niamh took him away; the time seemed short to him, but he is later found old and fallen from the white horse.

Oisin returns from the Country of the Young to a changed Ireland and immediately ages when he violates the return condition.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8737-8837 confidence: medium

The young men say Finn has been gone for a year, wonder what the Fianna will do without their lord and leader, and sorrow for his loss; Caoilte grieves to see them.

The Fianna and king mourn Finn’s absence, Goll is offered temporary hunting authority, and Goll refuses to take Finn’s place until a long period passes without hope of his return.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8737-8837 confidence: high

Berngal reports that while Finn followed a deer of the Sidhe, Finn gave him a shining-headed spear and hound’s collar to keep until they met again; Berngal shows the spear and collar to the king and Goll.

Berngal presents Finn’s spear and hound’s collar as objects left in his keeping, and the king treats them as belonging to the missing man.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8737-8837 confidence: high

Cithruadh the Druid says Finn is living but refuses to say where; because his prophecies have always come true, the people rejoice, and he says Finn will be seen drinking at the feast before it ends.

Cithruadh says Finn is alive and foretells that the Leader of the Fianna will be seen drinking at the feast before it ends; Finn returns on the last day.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8737-8837 confidence: high

Cithruadh the Druid says Finn is living, refuses to reveal where he is, and predicts that the Leader of the Fianna will be seen drinking at the feast before it ends.

Cithruadh says Finn is alive, withholds his location, and foretells that the Leader of the Fianna will be seen drinking at the Feast of Teamhair before it ends; Finn returns on the last day.
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Gods and Fighting Men BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE; lines 10809-10863 confidence: high

After the healing, music replaces lamenting. Diarmuid refuses reward, asks for a ship home to Ireland, and receives a joyful welcome from Finn and the Fianna.

Diarmuid refuses reward for the healing, asks only for a ship, and returns to Ireland to Finn and the Fianna.
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Gods and Fighting Men BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE; lines 10809-10863 confidence: high

Diarmuid says his love will not leave; the red man says it will, warns him to take no riches from King Under-Wave but ask for a ship to Ireland, and identifies himself as a messenger from beyond the world.

Diarmuid is told not to accept riches, asks only for a ship home to Ireland, and returns to Finn and the Fianna.
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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 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

The smith lifts and blows the Dord Fiann; the great sound nearly brings down rocks, the lying men shake, and after a second blast they turn on their elbows.

The smith blows the Dord Fiann twice, causing movement, but flees before the three blasts later said to be necessary for the Fianna to rise.
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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: medium

Some say Finn has been on earth now and again since old times in the shape of one of Ireland’s heroes.

The passage reports that Finn has been on earth now and again in the shape of one of Ireland’s heroes.
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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 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: medium

Some say the Dord Fiann will one day be sounded three times and the Fianna will rise strong and well; some say Finn has appeared on earth in the shape of Irish heroes.

Some say Finn has been on the earth now and again since old times in the shape of one of the heroes of Ireland.
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Gods and Fighting Men BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS / CHAPTER II. BLACK, BROWN, AND GREY / CHAPTER III. THE HOUND; lines 6939-7029 confidence: medium

After the Fianna's time, three flocks of birds come three times in a year from the western sea into West Munster, with bone beaks, fiery breath, and cold wing-wind, taking crops, fruit, animals, and children; their first arrival is on the anniversary of the sons of Uar being put out to sea.

Later flocks come from the western sea on the same day of the year as the sons of Uar were put out to sea, and Caoilte remembers the sons of Uar before expelling the birds.
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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 2411-2509 confidence: high

Lugh, the Dagda, and Ogma pursue the Fomor because they have taken the Dagda's harp Uaitne; they find Bres, Elathan, and the harp in a feasting-house, and the music is bound so it sounds only when the Dagda calls it.

The Fomor have carried off the Dagda's harp; the Dagda has bound the music in it, calls to it, and it comes from the wall to him.
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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 2511-2568 confidence: medium

The Dagda brings out a heifer received as wages from Bres; when she calls to her calf, Ireland’s cattle taken by the Fomor as tribute return to their fields.

Cattle taken from Ireland by the Fomor as tribute return to their fields after the Dagda’s heifer calls to her calf.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 10963-11051 confidence: high

The horse follows its master at full gallop with the men on it; Conan cannot get down, protests against being carried away, curses Finn, and demands that Finn follow to whatever place or island they are taken and bring them back to Ireland.

Conan demands that Finn follow to whatever place or island the big man reaches and bring the carried-away men back to Ireland; Finn states that this is what they must do.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11156-11258 confidence: medium

At another gathering, a troop of champions arrives with silk flags, swords, and spears, with Diarmuid at the front; Finn sends Fergus of the True Lips to ask news, and they exchange accounts.

Diarmuid later appears at the front of an armed troop, after which Fergus asks news and the parties exchange accounts of what happened.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11156-11258 confidence: medium

Finn and his people search for Diarmuid using ladders made from ship cords and find the remains of meat Diarmuid had left.

Finn and his people search for the absent Diarmuid, and Diarmuid later arrives at the front of a troop and exchanges news with Finn's party.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11260-11269 confidence: medium

Finn makes the Hard Servant bring home the fifteen men he had taken away, and the men are brought back to Ireland.

The Hard Servant is made to bring back the fifteen men he had taken away, returning them to Ireland.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11260-11269 confidence: medium

Finn made the Hard Servant bring home the fifteen men he had brought away, and the men were brought back to Ireland.

The Hard Servant is made to bring back the fifteen men he had brought away, and they return to Ireland.
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Gods and Fighting Men CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH; lines 2571-2647 confidence: medium

Lugh went away from Ireland; some said he died at Uisnech, where the five provinces meet and where Mide kindled Ireland's first fire for the sons of Nemed; every chief fire in Ireland came from it.

After Lugh departs Ireland and some say he died at Uisnech, he is seen again in Ireland during Cuchulain's story and later by Conn.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1267-1358 confidence: medium

Lugh Lamh-Fada is recognized as returning with Riders of the Sidhe from the Land of Promise and his named foster-brothers, sons of Manannan.

Lugh returns to his people accompanied by Sidhe riders and foster-brothers and equipped with extraordinary horse, armor, helmet, and sword before confronting the oppressors.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1267-1358 confidence: high

Lugh Lamh-Fada returns with Riders of the Sidhe from the Land of Promise and named foster-brothers, the sons of Manannan.

Lugh comes back with Riders of the Sidhe and foster-brothers, mounted on Aonbharr and equipped with Manannan's protective armor and lethal sword.
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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

Bodb’s sons Angus, Artrach, and Aedh often live among men in the time of the Fianna. Artrach has a seven-doored hospitable house; kings’ sons come to Angus for spear and dart training; poets stay with Aedh at his beautiful rath with apples and nuts. After the Fianna pass away, the brothers return to the Tuatha de Danaan.

Bodb’s three sons live among men in the time of the Fianna and return to the Tuatha de Danaan after the Fianna pass away.
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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 2984-3048 confidence: medium

When their lifetime is over, they go back to the Tuatha de Danaan because they belong to them through their wives, and they remain there.

After their lifetime, the men go back to the Tuatha de Danaan because they belong to them through their wives.
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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 2984-3048 confidence: medium

When their lifetime is over, they go back to the Tuatha de Danaan because they belong to them through their wives, and they stay there.

When the men's lifetime is over, they go back to the Tuatha de Danaan and remain there.
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Gods and Fighting Men CHAPTER II. DEATH OF GOLL / CHAPTER III. THE BATTLE OF GABHRA / BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN; lines 14136-14161 confidence: medium

Some say Bran and Sceolan are still seen at night starting out of the thicket on the hill of Almhuin.

The passage says some still see Bran and Sceolan at night starting from the thicket on Almhuin.
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Gods and Fighting Men CHAPTER II. MEARGACH'S WIFE / CHAPTER III. AILNE'S REVENGE / BOOK NINE: THE WEARING AWAY OF THE FIANNA. / CHAPTER I. THE QUARREL WITH THE SONS OF MORNA; lines 13697-13784 confidence: medium

Garraidh recounts Cumhal's banishment of the sons of Morna to several countries for sixteen years, their return to Ireland, killings, surrounding a red-walled house in Munster, and each man wounding Cumhal with a spear; Garraidh says he gave the first wound.

Garraidh says the sons of Morna were banished abroad for sixteen years and, on returning to Ireland, killed many men and attacked Cumhal.
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Gods and Fighting Men CHAPTER II. MEARGACH'S WIFE / CHAPTER III. AILNE'S REVENGE / BOOK NINE: THE WEARING AWAY OF THE FIANNA. / CHAPTER I. THE QUARREL WITH THE SONS OF MORNA; lines 13697-13784 confidence: medium

Garraidh says Cumhal banished the sons of Morna to Alban, Lochlann, and Greece for sixteen years; after returning to Ireland, they killed many men, took duns, surrounded a red-walled house in Munster, and wounded Cumhal with spears, with Garraidh claiming the first wound.

Garraidh describes the sons of Morna being banished abroad for sixteen years and later returning to Ireland, where they kill many men and attack Cumhal.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14361-14452 confidence: high

Oisin returns to Ireland after a very long time in the Country of the Young, though it seemed short; he is found as a withered old man on the ground while his white horse goes away.

Oisin is absent for hundreds or thousands of years though it seemed short to him, and he returns aged to Ireland.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14361-14452 confidence: high

Oisin returns to Ireland after a long time in the Country of the Young; the time seemed short to him, and he is found as a withered old man lying on the ground while his white horse goes away.

Oisin spends what may be hundreds or thousands of years in the Country of the Young, though it seems short to him, and returns to Ireland as a withered old man.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14454-14544 confidence: high

Oisin asks leave of the king and Niamh to return to Ireland; Niamh fears he will not return, warns him not to get off the white horse or touch the ground, says he would become old and blind, and gives him a farewell kiss.

Oisin returns from the Country of the Young and discovers that Finn and the Fianna are figures of the distant past in Ireland.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14454-14544 confidence: high

Oisin says he did not feel time passing during a long stay, then asks the king and Niamh for leave to go back to Ireland to see Finn and his comrades.

Oisin says he did not feel time passing in the Country of the Young, then returns to Ireland and finds Finn and the Fianna known only as figures from long ago.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14454-14544 confidence: high

Niamh warns Oisin that if he gets off the horse or puts his foot to the ground, he will never return and will become old, blind, withered, and deprived of liveliness.

Niamh states that Oisin must not get off the horse or put his foot to ground; when he later dismounts, the years come upon him and the horse leaves.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14454-14544 confidence: medium

Oisin understands that Finn and the Fianna are no longer living, goes sorrowfully to Almhuin of Leinster, and sees no trace of Finn's dun or hall, only weeds and nettles.

Oisin returns to Almhuin and finds no trace of Finn's dun or hall, only weeds and nettles.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 2092-2203 confidence: high

Brian asks after his brothers, who say they are near death; he says he sees signs of death and raises each of them with one hand while bleeding until they give three shouts.

After fatal combat, Brian brings his wounded brothers back by boat, and they ask to see Ireland again before death.
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Gods and Fighting Men CHAPTER III. THE BATTLE OF GABHRA / BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN; lines 14164-14263 confidence: high

Oisin says Niamh is his choice, agrees to go willingly, kisses Finn farewell, bids farewell to the Fianna, and mounts the horse with Niamh.

Oisin says farewell to Finn and the Fianna before leaving; Finn expresses grief and doubts that Oisin will return.
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Gods and Fighting Men CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING; lines 2744-2820 confidence: medium

The Sons of the Gael move to nine waves from shore; the Men of Dea raise a great wind by enchantments and spells; Amergin and Arranan know it is not a natural storm.

The Gael leave the land, move to the distance of nine waves from shore, and later return to land after the storm is calmed.
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Gods and Fighting Men CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS; lines 12677-12685 confidence: medium

Diarmuid and Grania go with Angus for a while to Brugh na Boinne, and Osgar comes to them there.

After Angus helps them escape, Diarmuid and Grania go back with him for a while to Brugh na Boinne.
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Gods and Fighting Men CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS; lines 6557-6658 confidence: high

Manannan's daughter says she has no power to refuse, but makes Finn promise to bring her husband back alive or dead and to show a grey-green flag if alive or a red flag if dead.

Manannan's daughter requires a grey-green flag if her husband returns alive and a red flag if he is dead.
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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: medium

The couple returns to Almhuin at midnight. The Lad asks for his wages; Finn recognizes him, welcomes him, and pays him.

The restored Lad returns to Almhuin, reveals himself to Finn, and receives his wages.
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Gods and Fighting Men CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9100-9185 confidence: medium

The young man identifies himself as Derg, son of Eoghan of the people of Usnach and Caoilte's foster-brother; he describes life with his Tuatha de Danaan kin in Sidhe Aedha.

Derg lives in the Sidhe hill with sufficient food and clothing but says he would rather belong to the Fianna and that his mind is always on them.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3701-3785 confidence: medium

Eochaid searches Ireland without finding tidings because the pair are in Sidhe houses; they go to the Brugh of Angus and then to a Connacht Sidhe hill named after Cruachan Croderg.

Eochaid searches for Etain, learns by magical means that she is in Bri Leith, besieges and digs into the Sidhe hill, recognizes her, and brings her home.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3701-3785 confidence: medium

Eochaid searches all through Ireland, but no tidings are found because Midhir and Etain are in the houses of the Sidhe.

Eochaid cannot find Etain while she is in Sidhe dwellings, but after divination and siege he recognizes her and brings her home to Teamhair.
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Gods and Fighting Men CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE; lines 12688-12798 confidence: medium

Diarmuid and Grania settle at Rath Grania in Ceis Corainn, have four sons and one daughter, live in peace, and are said to be very rich in precious metals and livestock.

After peace is made, Diarmuid and Grania settle at Rath Grania, have children, and live in peace and wealth.
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Gods and Fighting Men CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE; lines 4450-4532 confidence: medium

Gebann, chief Druid in Manannan's country, has a daughter, Cliodna of the Fair Hair; when she sees Ciabhan, she gives him her love and agrees to go away with him the next day.

After time in Manannan's country, Ciabhan and Cliodna board a curragh and come to Teite's Strand in southern Ireland.
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Gods and Fighting Men CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN; lines 9906-9957 confidence: medium

Instead of a beast, Finn and his men see a tall dead man; the Red Woman identifies him as the King of the Firbolgs, foretells future trouble from his people, and says she is going to the Country of the Young and can bring Finn.

The Red Woman offers to bring Finn to the Country of the Young, and Finn refuses to give up his own country.
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Gods and Fighting Men CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS / CHAPTER II. BLACK, BROWN, AND GREY; lines 6714-6821 confidence: medium

After twenty-one years, the Red-Haired Man seeks Finn as master for twenty-one years, asking only burial on Inis Caol if he dies; he serves twenty years, withers in the twenty-first, and dies.

Finn keeps a promise to bury the Red-Haired Man on Inis Caol and follows a horse carrying the corpse toward the island.
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Gods and Fighting Men CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS / CHAPTER II. BLACK, BROWN, AND GREY; lines 6714-6821 confidence: high

Dubh and Bran reach a bright large house where strange-looking men pass around a cup; a leading man says it was taken from Finn a hundred years ago and gives each man whatever drink he wants.

The cup and knife are both described as having been taken or stolen from Finn a hundred years earlier, and Dubh and Dun bring them back to him.
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Gods and Fighting Men CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS / CHAPTER II. BLACK, BROWN, AND GREY; lines 6823-6842 confidence: medium

Before the Red-Haired Man can kill more than three, Diarmuid hears the Dord Fiann, enters, kills him, ends the enchantment, and Finn returns to Almhuin with nine remaining Fianna.

After the attack and rescue, Finn returns to Almhuin with nine remaining Fianna, implying losses in the encounter.
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Gods and Fighting Men CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS / CHAPTER II. BLACK, BROWN, AND GREY; lines 6823-6842 confidence: medium

Before the Red-Haired Man can kill more than three, Diarmuid hears the Dord Fiann, enters the house, kills him, and ends the enchantment.

After the attack and rescue, Finn comes back to Almhuin with the nine Fianna who remain.
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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 13088-13146 confidence: high

Diarmuid's sons return after seven years of learning valour in far countries, learn Grania has gone with Finn, then attack Almhuin, refuse offers, and slaughter opposing troops.

After seven years away, the sons return from the far countries with martial knowledge and move toward attack on Finn at Almhuin.
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Gods and Fighting Men CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE; lines 9711-9745 confidence: medium

After Finn agrees, the tall man brings them into the Sidhe hill at Glandeirgdeis and strikes the pig with a Druid rod, changing it into a beautiful young woman named Scathach, the Shadowy One.

Finn and the company are brought into the Sidhe hill and later awaken outside on the mountain where the encounter began.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4222-4255 confidence: high

It seems to the voyagers that they have been there only a year; Nechtan longs for home and his kinsmen urge Bran to return to Ireland.

The voyagers think only a year has passed, but people in Ireland know Bran only from very old stories, and Nechtan becomes ashes as if hundreds of years had passed.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4222-4255 confidence: high

The woman says they will repent if they go, tells them not to touch land when they reach Ireland, and tells them to bring the man left in the Island of Joy.

The woman warns the voyagers not to touch the land when they reach Ireland, and Nechtan turns to ashes immediately after doing so.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4222-4255 confidence: medium

Bran tells the people the whole story of his wanderings, bids them farewell, and his wanderings afterward are unknown.

After telling his story and saying farewell, Bran's wanderings from that time are said to be unknown.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4222-4255 confidence: high

It seems they have stayed only a year; Nechtan longs for home, his kinsmen urge Bran to return to Ireland, and the woman warns them of regret, tells them not to touch Irish land, and tells them to bring the man left in the Island of Joy.

It seems to the travellers that they have stayed only a year, but the people in Ireland know Bran only as a figure from very old stories, and Nechtan becomes ashes as if he had been in the earth for hundreds of years.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4222-4255 confidence: high

It seems they have stayed only a year; Nechtan longs for home, his kinsmen urge Bran to return to Ireland, and the woman warns them of regret, tells them not to touch Irish land, and tells them to bring the man left in the Island of Joy.

The woman warns the travellers not to touch land in Ireland; Nechtan touches the shore and immediately becomes ashes.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4222-4255 confidence: medium

At Srub Bruin in Ireland, people on the strand ask who the arrivals over the sea are; Bran names himself, and the people say they know no such man except in very old stories of Bran's voyage.

After the recognition failure and Nechtan's destruction on the shore, Bran tells his story, bids farewell, and his later wanderings are unknown.
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Gods and Fighting Men CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4358-4447 confidence: high

Cormac tells how his wife, son, and daughter were brought away from him and how he followed them to that place; the pig is then fully boiled.

Cormac follows his abducted wife and children to Manannan's place and is returned by morning to Teamhair with his family and gifts.
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Gods and Fighting Men CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4358-4447 confidence: medium

Cormac tells how his wife, son, and daughter were brought away from him and how he followed them to that place.

Cormac's wife, son, and daughter were brought away; he follows them to Manannan's place and later returns to Teamhair with them.
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Gods and Fighting Men CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4358-4447 confidence: medium

The host says he is Manannan son of Lir, King of the Land of Promise, and that he brought Cormac there by enchantments so that Cormac might be with him in friendship that night.

Manannan says he brought Cormac by enchantments to be with him, and in the morning Cormac finds himself back at Teamhair with his family and gifts.
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Gods and Fighting Men CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS; lines 9748-9800 confidence: medium

The chief men of the Fianna leave Finn. Caoilte follows them thirteen times and brings them back, urging them not to abandon their lord because of the arts and tricks of a woman of the Sidhe. By nightfall Finn's bitterness leaves and his sense and memory return.

After Finn's madness causes the Fianna to leave, Caoilte repeatedly brings them back until Finn's sense and memory return.
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Gods and Fighting Men CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS; lines 9748-9800 confidence: medium

The chief men of the Fianna leave Finn. Caoilte follows them and urges them not to leave their lord and leader because of the arts and tricks of a woman of the Sidhe; he brings them back thirteen times. By night Finn's bitterness, sense, and memory are restored, and he is deeply ashamed.

Caoilte follows the departing Fianna and brings them back thirteen times until Finn recovers.
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Gods and Fighting Men CHAPTER VIII. THE KING OF ULSTER'S SON / CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY; lines 7960-8038 confidence: medium

Labran returns across the seas to his father's dun before full daylight; weakness comes on him, Tadg praises the speed of his journey, and Labran says he cannot bring the weapons to Finn in time.

Labran returns exhausted and cannot complete the delivery; Aedh, described as exceptionally swift, carries the weapons to Finn at the White Strand by sunrise.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4609-4694 confidence: high

The chapter opens by saying Tadg went to the Land of the Ever-Living Ones and came back again.

The passage frames Tadg as one who went to the Land of the Ever-Living Ones and came back, then narrates a long voyage across the sea to strange islands.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4609-4694 confidence: medium

Chapter title and opening identify Tadg in Manannan's Islands and state that Tadg, son of Cian, went to the Land of the Ever-Living Ones and came back.

The opening says Tadg went to the Land of the Ever-Living Ones and came back again.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4786-4887 confidence: high

Cliodna of the Fair Hair identifies herself as of the Tuatha de Danaan, beloved of Ciabhan, source of the name Cliodna's wave, and a long-time island dweller who eats the tree's apples.

Tadg and his companions move through an island of wondrous inhabitants and objects, then leave over the sea toward Ireland while the island disappears from view.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4786-4887 confidence: medium

The young man has a sweet-smelling golden apple; when he eats a third it is not diminished, and it nourishes the two lovers so that age and sorrow cannot touch them after tasting it.

Tadg and his companions enter an extraordinary island with deathless food, a shining house, altered time, supernatural inhabitants, gifts for the return, a sea departure, and a mist-hidden disappearance of the island.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4889-4898 confidence: high

After resting, Tadg, Liban, Tadg's two brothers, and many treasures face the sea and come home safely to Ireland.

Tadg, Liban, his two brothers, and many treasures return safely to Ireland after the conflict.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4889-4898 confidence: high

After resting, Tadg, Liban, Tadg's two brothers, and many treasures go to sea again and come safely home to Ireland.

Tadg returns safely to Ireland by sea with Liban, his two brothers, and many treasures.
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Gods and Fighting Men CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN; lines 4901-5032 confidence: medium

"If you have a mind to go," said Fiachna, "bring horses with you; but whatever happens," he said, "do not get off from them."

Before Laegaire's party returns to Ireland, Fiachna commands them not to get off their horses whatever happens.
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Gods and Fighting Men CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN; lines 4901-5032 confidence: high

Laegaire says it would be shameful not to help; Fiachna goes down into the lake, and Laegaire follows with fifty fighting men.

Laegaire and fifty men follow a Sidhe figure down into a lake to Magh Mell / the Happy Plain, later returning mounted to Ireland and then bidding farewell.
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Gods and Fighting Men CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN; lines 4901-5032 confidence: high

At year's end Laegaire wants news of his country; Fiachna says if they go they should bring horses and, whatever happens, not get off them.

Fiachna tells Laegaire and his men to bring horses if they go to their country, but not to get off them whatever happens.
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Gods and Fighting Men CHAPTER XII. THE GREAT FIGHT / CHAPTER XIII. CREDHE'S LAMENT / BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON; lines 8361-8449 confidence: medium

Arthur notices Bran, Sceolan, and Adhnuall, plans to take them across the sea, does so with his men, lands on the coast of Britain, and goes to the mountain of Lodan to hunt.

Arthur steals three named hounds from Finn; Finn identifies the thief through divination and sends a chosen band to recover them and bring Arthur back.
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Gods and Fighting Men CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN; lines 10196-10295 confidence: high

Cuilinn of Cuailgne, said by some to be Manannan son of Lir, comes out of the hill holding a red-gold vessel and gives it to Finn.

Cuilinn comes from the Sidhe hill with a red-gold vessel, and Finn regains his shape after drinking its contents.
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Gods and Fighting Men CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10308-10401 confidence: medium

Oisin is described as brave, comely, swift, and keen-sighted; his wife Eibhir is the foreign sweetheart of the High King of Ireland, and Oisin fights the High King and Firbolg supporters for her.

Oisin goes beyond the sea for Eibhir, defeats the High King and Firbolg supporters, and brings her back to Ireland.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5034-5139 confidence: medium

Laegaire says each of fifty men has a wife, names his own wife as the Tear of the Sun, says he has a blue sword, values one night of the Sidhe above the other kingdom, returns there, and is made king with Fiachna and Fiachna’s daughter.

Laegaire rejects the value of the earthly kingdom, praises the nights of the Sidhe, returns to the Sidhe kingdom, and does not come out again.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5477-5602 confidence: high

The children return to Sidhe Fionnachaidh and find their father's place empty, with only green hillocks and nettles, no house, no fire, and no hearthstone; they cry sorrowfully and Fionnuala laments the lost household.

The children return to Sidhe Fionnachaidh, their father's place, and find it empty, overgrown, and without the signs of household life they remember.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5477-5602 confidence: high

After their time in the Maoil is spent, Fionnuala says they must go to Irrus Domnann after three hundred years, despite lack of rest or shelter.

Fionnuala marks the end of three hundred years in the Maoil, leads departure to Irrus Domnann, later returns to Sidhe Fionnachaidh, and then moves to Inis Gluaire.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5477-5602 confidence: high

They fly to Sidhe Fionnachaidh and find it empty, overgrown, and without house, fire, hearthstone, lord, or former household; Fionnuala laments the change.

The children return to Sidhe Fionnachaidh, their father’s and grandfather’s place, but find it empty, overgrown, and without fire or household life.
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Gods and Fighting Men GODS AND FIGHTING MEN: / ARRANGED AND PUT INTO ENGLISH BY LADY GREGORY. / WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK; lines 68-98 confidence: medium

Some members have visited; the speaker hopes Atlantic steamers will return full until some members find their real home in Ireland.

The dedication hopes that people from across the Atlantic will come back and find their real home in Ireland.
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Gods and Fighting Men GODS AND FIGHTING MEN: / ARRANGED AND PUT INTO ENGLISH BY LADY GREGORY. / WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK; lines 68-98 confidence: medium

Some addressees have already visited; the speaker hopes steamers across the Atlantic will return full until some visitors find their real home in Ireland.

The dedication imagines emigrant travel reversing direction, with steamers coming back full and some addressees finding their real home in Ireland.
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Gods and Fighting Men GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 748-839 confidence: low

When three hundred Firbolgs remain under Sreng, Nuada offers peace and a choice among the five provinces; Sreng chooses Connacht, where the Firbolg survivors and their descendants live, and the battle is called the first battle of Magh Tuireadh by some.

After the Firbolgs are reduced to three hundred men, Nuada offers peace and a choice among the five provinces; Sreng chooses Connacht, where his people and descendants live.
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Gods and Fighting Men PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES; lines 1071-1086 confidence: medium

Bres' father asks what drove him out; Bres answers that his own injustice and hardness drove him out and says he took the people's treasures, jewels, food, and imposed new taxes.

After being driven out, Bres says he seeks fighting men so that he may take Ireland by force.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 193-263 confidence: medium

After hundreds of years of hunting, the Fianna break up; Finn's death is called doubtful and his return in another shape certain; Oisin is made king over a divine country.

Finn's death is said to be doubtful, while his coming again in another shape is said to be certain.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 2813-2910 confidence: medium

Cuchulain sits up and speaks; when asked what happened, he says he saw a vision on the previous Samhain night and tells all he had seen.

After recounting the Samhain-night vision, Cuchulain is instructed by Conor to go back to the pillar where he had been before.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 2813-2910 confidence: high

Cuchulain sits up and speaks, recounts his Samhain-night vision, asks Conor what should be done, and is told to go back to the pillar where he had been before.

After Cuchulain recounts the Samhain vision, Conor instructs him to rise and go back to the pillar where he had been before.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3086-3238 confidence: medium

Liban tells Labraid that Laeg has come from Cuchulain and that Cuchulain will join his hosts; Labraid welcomes Laeg and sends him home with Liban.

Laeg returns from Labraid to Emain, reports what he has seen, and Cuchulain's mind is strengthened by the news.
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Heroic Romances of Ireland IN TWO VOLUMES / VOL. I / PREFACE / INTRODUCTION IN VERSE; lines 655-781 confidence: medium

Learning fled the western world in fear of warrior bands and was raised once more by Irish hands, with her banner unfurled.

Learning is personified as fleeing the western world and then having her banner raised again by Irish hands.
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Heroic Romances of Ireland INTRODUCTION / THE RAID FOR DARTAID'S CATTLE / THE RAID FOR DARTAID'S CATTLE / LITERAL TRANSLATION; lines 10810-10928 confidence: low

In the morning, the horses and equipment are found at the castle gate, including black horses, precious bridles and garments, white horses with red ears, brass foot-chains, and white-bronze whips; Eocho travels to Cruachan Ai, is welcomed, and feasted for three days and nights.

After the visit and feast, Eocho's company departs homeward, encounters the sons of Glaschu, fights, and royal youths fall.
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Heroic Romances of Ireland LITERAL TRANSLATION / THE RAID FOR DARTAID'S CATTLE / INTRODUCTION / THE RAID FOR DARTAID'S CATTLE; lines 10617-10737 confidence: medium

After three days and nights of feasting, Eocho's party rides home, is attacked by seven times twenty sons of Glaschu at the isle of O'Canda, and Eocho with all forty foster-princes is killed; lamentation spreads through Ireland.

After feasting at Croghan, Eocho and his foster-sons ride home and are attacked and killed.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9353-9526 confidence: high

Ailill regrets Fraech's injury, threatens future punishment for his daughter, and orders a healing bath of fresh bacon broth and minced heifer flesh for Fraech.

Fraech is wounded, hears the otherworldly keening, is taken to his fairy kin in the Sid for the night, and returns next morning wholly healed.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9353-9526 confidence: medium

Fraech says, "My mother, the Fairy, is nigh." He is carried to his kin and dwells with the Sid-Dwellers in the caverns of Croghan's deep Sid; the note explains Sid as the fairy mound.

After being wounded, Fraech is carried to his fairy/Sid kin, spends the night away from earth in Croghan's Sid, and returns next morning with all wounds healed.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9528-9700 confidence: medium

Fraech comes to the dun; hosts welcome him as if born among men from an unknown world; Maev and Ailill confess fault, do penance, are pardoned, and make peace.

Fraech is welcomed back, and the narrator says it seemed as if his birth among men came from a world unknown to earth.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9528-9700 confidence: medium

Fairies depart from the Liss while wailing over Fraech; the passage names the sound the first Ban-Shee Wail and notes Ban Side means fairy women.

Fairy women depart while wailing over Fraech, and Fraech then returns to the dun where he is described as seeming born among men from an unknown world.
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Heroic Romances of Ireland PAGE 126 / PAGE 127 / PAGE 128 / PAGE 129; lines 8397-8439 confidence: low

“What has brought thee here, O Hound, / to fight with a strong champion?” The stanza also warns that crimson-red blood will flow, the journey is woe, and healing will be needed if he reaches home alive.

The addressed Hound is warned that he will need healing if he reaches home alive.
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Heroic Romances of Ireland PAGE 79 / PAGE 81 / PAGE 82 / PAGE 83; lines 7808-7851 confidence: medium

The note describes the final poem as one in which Fand returns to Manannan.

The passage identifies Fand's return to Manannan and includes proposed lines in which Manannan is a fitting spouse.
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Heroic Romances of Ireland PAGE 79 / PAGE 81 / PAGE 82 / PAGE 83; lines 7808-7851 confidence: medium

The note says the final poem is one in which Fand returns to Manannan; proposed readings include the son of the hero people of the Sea and a difficult line about the road of love turning back.

The passage explicitly describes the final poem as one in which Fand returns to Manannan, and the omitted lines describe Manannan as a fitting spouse.
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Heroic Romances of Ireland PAGE 79 / PAGE 81 / PAGE 82 / PAGE 83; lines 7808-7851 confidence: low

The note says the final poem is one in which Fand returns to Manannan; proposed readings include the son of the hero people of the Sea and a difficult line about the road of love turning back.

The translator proposes that a difficult line may read as a turning back of the road of love.
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Heroic Romances of Ireland PAGE 93 / PAGE 95 / PAGE 97 / PAGE 98; lines 7989-8140 confidence: low

The speaker says a band of heroes entering Emain may seem fair, but the return home of the three heroic sons of Usnach was more stately.

The poem contrasts the sons of Usnach's stately return with their later non-return and the speaker's grief over their absence.
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Heroic Romances of Ireland PAGE 93 / PAGE 95 / PAGE 97 / PAGE 98; lines 7989-8140 confidence: medium

The speaker contrasts present heroes entering Emain with the return of the three sons of Usnach; Naisi brings hazel-nut mead and comes to the fire, Ardan brings an ox or boar, and Aindle carries a faggot.

The speaker contrasts the remembered return of the three sons of Usnach with her present grief that they do not return.
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Heroic Romances of Ireland PAGES 68, 69 / PAGE 69 / PAGE 71 / PAGE 76; lines 7683-7698 confidence: medium

The note directs the reader to Thurneysen's literal translation of Faud's triumph song over Cuchulain's return.

The passage refers to Faud's triumph song over Cuchulain's return.
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Heroic Romances of Ireland Part I / LITERAL TRANSLATION / TAIN BO FRAICH / PART II; lines 10427-10468 confidence: medium

The serpent leaves Conall's belt and harms him no further; the party travels north to the Pictish domains, finds three cattle on the plains, and drives them to the shore by Dunolly.

The party recovers cattle, and Fraech later returns home with his children and cattle.
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Heroic Romances of Ireland Part I / LITERAL TRANSLATION / TAIN BO FRAICH / PART II; lines 10427-10468 confidence: medium

Fraech travels home with children and cattle, lives there, then obeys the summons of Ailill and Maev and rides on the Raid when Cualgne is harried.

Fraech returns home with children and cattle, then later rides on the Raid of Cualgne after summons.
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Heroic Romances of Ireland PART II / TAIN BO FRAICH / PART II / LITERAL TRANSLATION; lines 10471-10576 confidence: high

Fraech's mother tells him his cows, wife, and three sons have been stolen and taken toward the mountain of Elpa, with three cows among the Picts in northern Alba.

The passage begins with the theft of Fraech's wife, sons, and cows, follows his journey to recover them, and ends with his return with them.
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Heroic Romances of Ireland PART II / TAIN BO FRAICH / PART II / LITERAL TRANSLATION; lines 10471-10576 confidence: medium

Fráech says he has pledged to go to Ailill and Medb with his cows; he sets out with three nines, a hawk, and a hound, meets Conall Cernach, and Conall agrees to accompany him after warning of trouble.

Fráech departs with companions, crosses seas and foreign lands to Elpa, and later returns with the recovered wife, sons, and cattle.
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Heroic Romances of Ireland PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI / THE COURTSHIP OF ETAIN / EGERTON VERSION; lines 1508-1595 confidence: medium

At a gathering and horse-races in Fremain, Mider searches for Etain, finds her among her women, and carries her and Crochen the Ruddy away; his approaching form is hideous.

Etain is carried from Fremain to fairy dwellings and later brought back from Bri Leith to Fremain.
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Heroic Romances of Ireland PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI / THE COURTSHIP OF ETAIN / EGERTON VERSION; lines 1508-1595 confidence: high

Dalan returns to Eochaid and advises him to assemble Ireland's warriors, go to Bri Leith, destroy the palace there, and take Etain back by persuasion or force.

After Dalan's counsel, Eochaid and the men of Ireland destroy the fairy dwelling, bring Etain out, and she returns to Fremain.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1917-1992 confidence: medium

When Eochaid learns he has been deceived, he returns to sack Bri Leith; Etain makes herself known by unmistakable proofs, and Eochaid bears her away to Tara, where she remains with the king.

After the deception is discovered, Etain identifies herself by unmistakable proofs and Eochaid carries her back to Tara.
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Heroic Romances of Ireland THE EXILE OF THE SONS' OF USNACH / INTRODUCTION / THE EXILE OF THE SONS OF USNACH / BOOK OF LEINSTER VERSION; lines 4080-4185 confidence: medium

News reaches Ulster; men advise Conor that the sons of Usnach should return under his protection so that the fated slaying may occur in their own land, and Conor agrees that securities should be sent.

Men of Ulster advise Conor to bring the sons of Usnach under his protection so that the fated slaying may occur in their own land, and Conor agrees to send securities.
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Heroic Romances of Ireland THE EXILE OF THE SONS' OF USNACH / INTRODUCTION / THE EXILE OF THE SONS OF USNACH / BOOK OF LEINSTER VERSION; lines 4188-4331 confidence: medium

Editorial note: the sons of Usnach are described as thought of as fated men because of Cathbad's prophecy, with the question being where they should be killed.

The note frames the sons as fated men; they return under named sureties, cross the sea, and are killed before reaching Conor.
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Heroic Romances of Ireland THE EXILE OF THE SONS' OF USNACH / INTRODUCTION / THE EXILE OF THE SONS OF USNACH / BOOK OF LEINSTER VERSION; lines 4333-4402 confidence: low

Deirdre says Fergus brought ruin, that they crossed the ocean and trusted him, and that his honour was bought by a cup of ale.

The passage mentions an ocean crossing and closes by naming the tale as the exile of Usnach's sons and the exile of Fergus, ending with Deirdre's death.
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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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Heroic Romances of Ireland THE RAID FOR THE CATTLE OF FRAECH / TAIN BO FRAICH / Part I / LITERAL TRANSLATION; lines 10095-10225 confidence: medium

Fraech asks to be lifted out, saying the cry is that of his mother and the women of Boand. He is brought to them, and they take him to the Sid of Cruachan, glossed as deep caverns used for burial.

Fraech is taken by supernatural women to the Sid of Cruachan and returns the next day whole, without stain or blemish, and is welcomed as if from another world.
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The Ancient Irish Epic Tale Tain Bo Cualnge CONTENTS / PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK; lines 1321-1470 confidence: medium

Medb tells the druid that many are leaving kin and lands because of the levy she assembled, and asks whether they themselves shall return or never return.

Medb asks whether she and the host will return, and the druid answers that Medb herself will come back regardless of others.
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The Ancient Irish Epic Tale Tain Bo Cualnge HERE FOLLOWETH ILIACH'S CLUMP-FIGHT / HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM; lines 13143-13262 confidence: medium

The first stage of the Ulster march under Conchobar is from Emain to the green in Iraird Cuillinn.

Conchobar refers to his rising from weakness and pains and acts as commander of the march.
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The Ancient Irish Epic Tale Tain Bo Cualnge HERE FOLLOWETH ILIACH'S CLUMP-FIGHT / HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM; lines 13442-13563 confidence: low

Ailill asks Fergus what the noise is; Fergus says it is the din of the Ulstermen arising from their pains and cutting down woods for their chariots, which drives the animals onto the plain.

Fergus says the tumult is caused by the men of Ulster arising from their pains and entering the woods with chariots.
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The Ancient Irish Epic Tale Tain Bo Cualnge HERE FOLLOWETH ILIACH'S CLUMP-FIGHT / HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM; lines 13445-13566 confidence: medium

Fergus says the noise is the Ulstermen arising from their Pains, cutting down woods for their chariots, and driving wild animals onto the plain.

Fergus says the men of Ulster are arising from their Pains and coming into the woods as champions and battle-heroes.
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The Ancient Irish Epic Tale Tain Bo Cualnge HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII; lines 15342-15479 confidence: medium

Cuchulain's twisting fit comes upon him; twenty-seven skin tunics and wound supports are described; his spring scatters bindings and dressings to named places and into the air; his wounds fill ditches and furrows with blood and gore.

After weakness and severe wounds, Cuchulain re-enters action, attacks the opposing forces, compels Fergus to withdraw, and contributes to the rout.
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The Ancient Irish Epic Tale Tain Bo Cualnge HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII; lines 15345-15482 confidence: medium

Cuchulain’s twisting fit comes on him; twenty-seven skin tunics and restraints are mentioned, and his spring sends bindings, bracings, supports, pins, and wound-wisps to distant places or into the sky while blood and gore fill ditches and furrows.

Cuchulain rises out of weakness, enters his battle-frenzy, attacks the opposing host, and comes to the battle by midday despite severe wounds.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII / XXVIII; lines 15754-15900 confidence: medium

The bull turns north, sees Cualnge from Sliab Breg, is agitated at seeing his own land, approaches lamenting women, youths, and children, and tears up the earth at Cuib.

The Brown Bull sees and recognizes the land of Cualnge, goes toward it, and soon afterward dies at Druim Tairb.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII / XXVIII; lines 15757-15903 confidence: high

From Sliab Breg the Brown Bull sees Cualnge and becomes agitated; local women, youths, and children lament him and identify his approaching forehead; he later tears up earth at Cuib, with place names explained from these events.

After scattering the remains, the Brown Bull sees the land of Cualnge, becomes agitated at the sight of his own country, heads toward it, and dies near the border region.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3817-3944 confidence: high

Cuchulain says he will not give over his spoils until he reaches Emain Macha and asks Ibar for the promised good run because of storm and pursuit.

Cuchulain refuses to surrender spoils before Emain Macha and proceeds there with heads, wealth, deer, and swans displayed around the chariot.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER II / THE CONCEPTION OF THE HAPPY OTHERWORLD IN BRAN'S / VOYAGE / I40 MONGAN; lines 4446-4467 confidence: high

One of the mortal band longs to revisit Ireland; all accompany him, are warned not to set foot on land, and on return find they have been absent for centuries.

When the wanderers return to Ireland, they discover that centuries have passed during their absence.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER II / THE CONCEPTION OF THE HAPPY OTHERWORLD IN BRAN'S / VOYAGE / I40 MONGAN; lines 4446-4467 confidence: high

One of the mortal band longs to revisit Ireland; all accompany him, are warned not to set foot on land, and on return find they have been absent for centuries.

The wanderers are warned not to set foot on land, and the one who defies the warning by touching earth is reduced to ashes.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER III / ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION; lines 5371-5469 confidence: medium

On the fifteenth island, black-clad and black-bodied people wail continually. A foster-brother and some rescuers join the wailing; two are recovered by avoiding sight and breath of the land, but the foster-brother remains.

Two Maelduin companions are left behind after joining island behaviors, and the commentary suggests an original incident of a comrade left behind in the Otherworld for an offence against its laws.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6064-6166 confidence: high

The host tells Cormac to take his family, the goblet, and the silver branch, says the objects will be taken at Cormac's death, and identifies himself as Manannan son of Ler, Lord of the Land of Promise, who brought Cormac there to see the land.

Manannan says he brought Cormac to see the fashion of the Land of Promise, gives him the goblet and branch, and Cormac wakes back on Tara's meads with his family and the objects.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6064-6166 confidence: medium

Cormac tells how his wife and children were carried off and how he followed them; the pig is cooked, and after Cormac demands fifty knights at table, he is sung to sleep and wakes with fifty knights and his wife, son, and daughter.

Cormac says his wife and children were carried off and that he followed them; the host restores the family and Cormac returns to Tara with them.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6168-6269 confidence: medium

The three daughters fall in love with the strangers and arrange to elope; they sail to Teite’s Strand in southern Ireland; Ciabhan goes hunting; the outer swell drowns Clidna and also Ildathach and his two sons, pursuers from Manannan’s land.

After the stay at Manannan’s fort, the eloping party sails to Teite’s Strand in southern Ireland, where Clidna and pursuers drown in the outer swell.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6512-6585 confidence: high

Three colored birds enter, perch on the apple-tree, and sing harmonized melody that could make the sick sleep; they will accompany the wanderers and keep sadness and grief from them by sea or land.

Cleena provides the wanderers with sorrow-banishing birds, an emerald cup that changes water into wine, other gifts, and counsel before leading them to the boat.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6512-6585 confidence: medium

The wanderers sail off; the birds sing and cheer them, and the land behind them becomes invisible because an obscuring magic veil is drawn over it.

After the wanderers sail away, they cannot see the land behind them because a magic veil is drawn over it.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER VIII / CHAPTER IX / THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND; lines 7321-7416 confidence: high

The lord of the Oversea land is Manannan in Bran or Boadag in Connla; inhabitants summon mortals by the music of fairy branches or by inexhaustibly satisfying fruit; time passes rapidly there, and a mortal cannot return unscathed.

The passage states that time passes with supernatural rapidity in the Oversea land and that a mortal who has entered may not return to earth unscathed.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER VIII / CHAPTER IX / THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND; lines 7418-7520 confidence: high

Cuchulinn's Sick Bed treats death and warfare as common Otherworld incidents and appears to ignore supernatural time lapse and fatal return to earth.

The passage explicitly mentions supernatural lapse of time and fatal or non-scathless return to earth as prominent Otherworld features.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 8647-8746 confidence: high

The passage says singers of Sigurd and Helge believed in Walhalla as a place of reward and delight for brave warriors, yet the Helge poet disregards it for tragic effect.

Helge comes from the barrow to Sigrun after her tears, and she enters the barrow alive to lie in the arms of the dead.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 9249-9349 confidence: high

Aeneas sees disembodied spirits prepared, after Lethe, to return to earth; Anchises explains a force animating the cosmos, spiritual purification in Hades and Elysium, and a thousand-year cycle before souls animate fresh bodies.

Aeneas sees disembodied spirits who, after Lethe and purification, return after a thousand-year cycle to animate fresh bodies.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 9443-9537 confidence: medium

The passage says different Aryan-speaking branches need not assign Elysium lordship to the same deity, and presents the sun-god myth as the source of happy-land marvels, with the sun-god rising from it and returning at nightfall.

The passage says the sun-god rises from the happy land in the morning and returns to it at nightfall, making the sun-god myth the source of the happy land's marvels.
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The Voyage of Bran, Son of Febal, to the Land of the Living END OF SECTION I / CHAPTER I / THE HISTORICAL AND LITERARY-HISTORICAL BACKGROUND / I20 POST-HEROIC PERIOD; lines 3678-3788 confidence: high

Tadg, son of Cian, is described as the hero of many stories; Cormac, son of Art, is described as a famous king of Irish heroic legend, with tales of outcast youth and recovery of paternal heritage still living as folk-tales.

Cormac's stories are summarized as concerning his outcast youth and recovery of his father's heritage.
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The Voyage of Bran, Son of Febal, to the Land of the Living I40 MONGAN / CHAPTER III / ISO OISIN / CHAPTER IV; lines 5077-5186 confidence: high

Maelduin sets forth oversea to seek his father's murderers; a wizard instructs him to take seventeen companions; three foster-brothers insist on coming, swim after the vessel, and are taken aboard.

Maelduin sets forth oversea on a quest, wanders among many unknown islands, fulfills the quest, and returns to Ireland.
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The Voyage of Bran, Son of Febal, to the Land of the Living I40 MONGAN / CHAPTER III / ISO OISIN / CHAPTER IV; lines 5188-5270 confidence: medium

The men try to sail away while the queen is judging; she rides after them and throws a clew that sticks to a hand and draws them back. After repeated attempts, a seafarer cuts off the hand touched by the clew and they escape.

The queen prevents departure by throwing a clew that draws the boat back, and the voyagers escape only after a hand touched by the clew is cut off.
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The Voyage of Bran, Son of Febal, to the Land of the Living I40 MONGAN / CHAPTER III / ISO OISIN / CHAPTER IV; lines 5272-5369 confidence: high

The passage links supernatural lapse of time and the fate of a mortal returning to earth; it cites the expression that three months seemed three years and also raises a hypothesis involving Dido and Aeneas.

The passage links supernatural lapse of time with the inevitable fate awaiting the mortal on return to earth, and discusses Bran's fatal return and Maelduin's inverted time expression.
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The Voyage of Bran, Son of Febal, to the Land of the Living INTRODUCTION / X THE VOYAGE OF BRAN / KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL; lines 1033-1183 confidence: high

Nechtan son of Collbran becomes homesick. His kin ask Bran to return to Ireland; the woman warns they will rue going, says none should touch land, and tells them to take the man left on the Island of Joy.

Before the voyage back to Ireland, the woman says none should touch the land; later a man touches Irish earth and becomes ashes.
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The Voyage of Bran, Son of Febal, to the Land of the Living INTRODUCTION / X THE VOYAGE OF BRAN / KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL; lines 1033-1183 confidence: high

At Srub Brain, people ask who has come over the sea. Bran names himself, and they answer that they do not know him, though the Voyage of Bran is in their ancient stories.

At Srub Brain, Bran names himself, but people say they do not know him, though the Voyage of Bran is in their ancient stories.
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The Voyage of Bran, Son of Febal, to the Land of the Living INTRODUCTION / X THE VOYAGE OF BRAN / KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL; lines 1185-1214 confidence: high

Bran told the gathering all his wanderings, wrote the quatrains in Ogam, bade farewell, and 'from that hour his wanderings are not known.'

Bran tells the gathered people all his wanderings, records quatrains, bids farewell, and then disappears from known narrative.
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The Voyage of Bran, Son of Febal, to the Land of the Living ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V; lines 5714-5857 confidence: high

Fiachna tells the group to take horses if they would come back but not to dismount; they find Connaught assembled and mourning, and Laegaire tells them not to approach because he has come only to bid farewell.

Fiachna tells the party to take horses if they wish to come back and instructs them not to dismount.
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The Voyage of Bran, Son of Febal, to the Land of the Living ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V; lines 5714-5857 confidence: high

Crimthann offers Laegaire royal power, wealth, horses, bridles, and women if he stays; Laegaire praises sid rain of beer, music, drinking cups, beloved companionship, Sun-tear, caldrons, drinking-horns, and values one sid night above the kingdom.

Crimthann offers Laegaire earthly power and wealth, but Laegaire praises sid abundance and says one night there is worth more than the kingdom before re-entering the sid.
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The Voyage of Bran, Son of Febal, to the Land of the Living ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V; lines 5859-5899 confidence: medium

The passage identifies resemblances with Cuchulinn's Sick Bed: warlike Otherworld life, a wife mourning a lost lover, and her return to a husband who takes her back.

The passage describes the wife mourning the lost lover and then returning to a husband who willingly takes her back.
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The Voyage of Bran, Son of Febal, to the Land of the Living KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES; lines 1352-1491 confidence: medium

The note says iulchaire can mean “longing” and “seems originally to have denoted ‘longing for home, home-sickness’,” with comparison to Echtra Condla.

The passage explains iulchaire as longing and specifically as longing for home or home-sickness.
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The Voyage of Bran, Son of Febal, to the Land of the Living KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES; lines 1624-1754 confidence: medium

The group goes with the warrior and finds everything as he said; the narrator identifies him as Cáilte, Find’s foster-son, and states that Mongán was Find, though he would not let it be told.

After Cáilte is identified as Find’s foster-son, the narrator states that Mongán was Find but concealed it.
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The Voyage of Bran, Son of Febal, to the Land of the Living KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES; lines 1756-1841 confidence: high

The man takes the stone and silver, takes gold from the stream, returns to Mongan, gives him the stone and gold, and keeps the silver.

After the journey, the man returns to Mongan and delivers the stone and gold while keeping the silver.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9562-9675 confidence: high

Erik returns to Constantinople and later to Norway, where he is known as the far-travelled.

After the encounter, Erik returns to Constantinople and Norway and becomes known as the far-travelled.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9677-9776 confidence: high

Helge later returns blind after happy days in Gudmund's realm; Olaf's prayers forced his host and love to release him, and Ingeborg blinded him so Norway's daughters would not love his eyes.

Helge returns blind; Buchi loses memory and is destroyed; Gorm, Thorkill, and only a few men reach home after danger.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9979-10078 confidence: high

In Irish stories a returning Otherworld wanderer becomes subject to mortality and decay; in Scandinavian accounts, death and disease come to one who accepts food or love from denizens.

Many Irish stories are said to distinguish the Otherworld by the wanderer returning and immediately becoming subject to mortality and decay.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE CONCEPTION OF THE HAPPY OTHERWORLD IN BRAN'S / VOYAGE / I40 MONGAN / CHAPTER III; lines 4577-4667 confidence: high

The passage rejects confident common authorship, describes both tales as products of one school, and says their Happy Otherworld is essentially the Plain of Joy, inhabited by ever-living beings who summon chosen mortals and confer freedom from death and decay.

The passage explicitly describes the two tales as the oldest Irish type of journey to a land without death and without scathless return.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 1963-2072 confidence: medium

Manannán comes for Mongán after three nights, takes him to Tír Tairngire for rearing, and undertakes not to allow his return to Ireland until a set term has elapsed.

Manannán pledges that Mongán will not be allowed back to Ireland until a fixed term has passed, and the Ulstermen later seek his return.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 1963-2072 confidence: high

Fiachna Dubh attacks Fiachna Find, burns and destroys the fort or encampment, kills Fiachna Find, and takes the kingship of Ulster.

Fiachna Dubh kills Mongán’s father and seizes Ulster; after Mongán goes with the cleric and Fiachna Dubh is killed, Mongán takes the kingship of Ulster.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 2410-2523 confidence: high

When Mongan is three nights old, Manannan takes him to the Land of Promise to bring him up and vows not to let him return before age twelve.

Manannan takes three-night-old Mongan to the Land of Promise to bring him up and delays his return to Ulster until he has completed sixteen years.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 2410-2523 confidence: medium

Fiachna the Black destroys Fiachna the Fair's stronghold, kills him, and seizes Ulster; Manannan delays Mongan's return until sixteen, after which Mongan receives half of Ulster and Dubh-Lacha as wife and consort.

After Fiachna the Black kills Fiachna the Fair and seizes Ulster, Mongan returns, is urged by a little cleric later identified as Manannan, and Fiachna the Black is killed.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 2525-2634 confidence: medium

Mongan returns with thrice fifty white kine; Dubh-Lacha asks about them; the king of Leinster arrives and states that he has come to seek Dubh-Lacha.

Dubh-Lacha is taken by the king of Leinster, Mongan suffers afterward, and he travels with Mac an Daimh toward Leinster in a stratagem connected with the fortress.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 2878-3095 confidence: medium

Muru's poem describes the meeting of Mongan and beloved Colum, son of Fedlimid, at Carraic Eolairg, and says Mongan came from the flock-abounding Land of Promise to converse with Colum Cille.

The poem says Mongan came from the Land of Promise to converse with Colum Cille and that he went to see Heaven, finding help under Colum Cille's cowl.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4669-4781 confidence: high

Oisin spends three hundred years in the Land of Youth and then wishes to see Ireland, Fionn, and Fionn's great host again.

Oisin spends three hundred years in the Land of Youth, and the passage later connects his story with traditions of supernaturally prolonged life.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4669-4781 confidence: high

Niam warns that if he lays foot on level ground he will not return, and if he alights from the steed he will be "old," "withered," and "blind."

Niam forbids Oisin to set foot on level ground or alight from the steed, and the passage interprets contact with earth as allowing time to act on the returning mortal.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4669-4781 confidence: high

Niam warns that if he lays foot on level ground he will not return, and if he alights from the steed he will be "old," "withered," and "blind."

The author states that the stories discussed exemplify the impossibility for a mortal who has penetrated the Otherworld to return to earth.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4783-4927 confidence: high

Cuchulinn goes with Laeg, overthrows Labraid’s enemies, remains a month with Fann, and makes an assignation to meet her at Ibar-Cinn-Trachta.

Emer comes armed with maidens to the meeting, reproaches Cuchulinn, and the mortal wife and fairy queen contend over who should give him up; Fann yields to Emer.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4783-4927 confidence: medium

The woman in green identifies herself as Liban, wife of Labraid; she says Fann, abandoned by Manannan Mac Lir, loves Cuchulinn, and that Labraid offers Fann as wife if Cuchulinn fights his enemies; their land is the Plain of Delight.

Manannan, identified earlier as Fann’s husband, comes from the east to seek Fann, and only Fann perceives him.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4929-5041 confidence: high

Cuchulinn leaps three high leaps and fasts in the mountains; Druids give a drink of forgetfulness to Cuchulinn and Emer; Manannan shakes his cloak between Cuchulinn and Fann so they never meet again.

Cuchulinn and Emer receive a drink of forgetfulness, and Manannan shakes his cloak between Cuchulinn and Fann so they never meet again.
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germanic

Beowulf: An Anglo-Saxon Epic Poem BEOWULF AND HIGELAC. / BEOWULF NARRATES HIS ADVENTURES TO HIGELAC. / XXXI. / GIFT-GIVING IS MUTUAL.; lines 4771-4895 confidence: medium

Beowulf says Hrothgar gave him jewels and that he will bring and offer them to dear Higelac.

Beowulf brings or offers the rewards of his exploits to Higelac after receiving them from Hrothgar.
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Beowulf: An Anglo-Saxon Epic Poem BEOWULF IS DOUBLE-CONQUEROR. / BEOWULF BRINGS HIS TROPHIES.--HROTHGAR'S GRATITUDE. / XXVI. / HROTHGAR MORALIZES.--REST AFTER LABOR.; lines 4099-4216 confidence: medium

The sable-clad raven foretells dawn, the sun rises, and warriors and leaders prepare to go back to their peoples while the Geatish traveler seeks his vessel.

At dawn the warriors prepare to go back to their peoples, and the Geatish traveler seeks his vessel.
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Beowulf: An Anglo-Saxon Epic Poem Beowulf: An Anglo-Saxon Epic Poem / JNO: LESSLIE HALL, / CONTENTS. / PREFACE.; lines 342-396 confidence: medium

Beowulf leaves Dane-land as Hrothgar weeps; when he reaches his own land, Higelac treats him as a distinguished guest and hero of the hour.

Beowulf leaves Dane-land while Hrothgar laments, then arrives in his own land and is honored by Higelac as a distinguished guest.
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Beowulf: An Anglo-Saxon Epic Poem Beowulf: An Anglo-Saxon Epic Poem / JNO: LESSLIE HALL, / CONTENTS.; lines 66-229 confidence: high

The contents list banquet and Finn-episode headings, Grendel's mother, Hrothgar's account of monsters, Beowulf seeking and fighting Grendel's mother, trophies, Hrothgar's gratitude, the homeward journey, two queens, Higelac, narration of adventures, and mutual gift-giving.

The contents include the homeward journey and Beowulf narrating his adventures to Higelac.
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Beowulf: An Anglo-Saxon Epic Poem BEOWULF'S FIGHT WITH GRENDEL'S MOTHER. / XXIV. / BEOWULF IS DOUBLE-CONQUEROR. / BEOWULF BRINGS HIS TROPHIES.--HROTHGAR'S GRATITUDE.; lines 3970-4097 confidence: high

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

Beowulf reports war beneath the water, survival from the ocean, and return with trophies including the sword-hilt.
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Beowulf: An Anglo-Saxon Epic Poem SCYLD'S SUCCESSORS.--HROTHGAR'S GREAT MEAD-HALL. / GRENDEL THE MURDERER. / BEOWULF GOES TO HROTHGAR'S ASSISTANCE. / THE GEATS REACH HEOROT.; lines 1443-1564 confidence: medium

The strand-watchman says wise shield-bearers distinguish words from works, judges the band to bear no malice, permits them to pass with arms, promises to lead them, and orders his men to guard their vessel until it returns the hero over the water.

The coast-guard orders the visitors' vessel guarded until the curved-necked bark carries the well-beloved hero back over the water to Weder dominions.
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Beowulf: An Anglo-Saxon Epic Poem THE HOMEWARD JOURNEY.--THE TWO QUEENS. / XXIX. / BEOWULF AND HIGELAC. / BEOWULF NARRATES HIS ADVENTURES TO HIGELAC.; lines 4606-4730 confidence: high

Beowulf says he will tell more about Grendel; after the bright heavenly body passes, the horrible night-fiend comes raging to the guarded hall.

The passage title states that Beowulf narrates his adventures to Hygelac, and within the passage he continues by telling his prince about Grendel and the aftermath.
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Beowulf: An Anglo-Saxon Epic Poem THE HOMEWARD JOURNEY.--THE TWO QUEENS. / XXIX. / BEOWULF AND HIGELAC. / BEOWULF NARRATES HIS ADVENTURES TO HIGELAC.; lines 4732-4768 confidence: medium

Beowulf cuts off Grendel's mother's head in the hall at the bottom with a sword-edge and says he barely wrested his life from her clutches.

Beowulf says he barely wrested his life from the adversary's clutches and was not doomed, followed by his receipt of jewels afterward.
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Beowulf: An Anglo-Saxon Epic Poem XXIII. / BEOWULF'S FIGHT WITH GRENDEL'S MOTHER. / XXIV. / BEOWULF IS DOUBLE-CONQUEROR.; lines 3804-3926 confidence: medium

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

Beowulf has fought in an underwater dwelling, is thought dead by watchers at the sea, and then swims upward through the ocean to land alive.
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Beowulf: An Anglo-Saxon Epic Poem XXIII. / BEOWULF'S FIGHT WITH GRENDEL'S MOTHER. / XXIV. / BEOWULF IS DOUBLE-CONQUEROR.; lines 3804-3926 confidence: high

Shore-watchers see the sea-deeps and mere-flood turn bloody, conclude Beowulf may be dead, and the Scyldings depart while the others wait sorrowfully.

The shore-watchers believe Beowulf will not return and that the mere-wolf has killed him, but he later swims to land safe and sound.
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Beowulf: An Anglo-Saxon Epic Poem XXVI. / HROTHGAR MORALIZES.--REST AFTER LABOR. / XXVII. / SORROW AT PARTING.; lines 4219-4335 confidence: high

Beowulf says the men of the water will seek King Higelac after Hrothgar’s welcome and feasting, and promises to bring many warriors if Hrothgar is threatened by enemies.

Beowulf states that he will seek Higelac, receives parting gifts, and leaves toward the waiting ship with treasure.
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Beowulf: An Anglo-Saxon Epic Poem XXVII. / SORROW AT PARTING. / XXVIII. / THE HOMEWARD JOURNEY.--THE TWO QUEENS.; lines 4338-4462 confidence: high

Armed retainers come to the current; the land-warder notices their return, rides to meet them, and welcomes the bright-armored visitors toward their vessel.

The returning band leaves Dane-country by ship and reaches the cliffs and shore of the Geatmen.
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Beowulf: An Anglo-Saxon Epic Poem XXVIII. / THE HOMEWARD JOURNEY.--THE TWO QUEENS. / XXIX. / BEOWULF AND HIGELAC.; lines 4465-4586 confidence: high

Beowulf and his band go along the sea-shore; the sun shines; they arrive where Higelac is distributing jewels; Beowulf's arrival is announced and the building is prepared.

Beowulf returns alive from the Heorot combat journey and comes to Higelac's palace, where his safety is emphasized.
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Beowulf: An Anglo-Saxon Epic Poem XXXII. / THE HOARD AND THE DRAGON. / XXXIII. / BRAVE THOUGH AGED.--REMINISCENCES.; lines 5044-5164 confidence: medium

Higelac dies in Frisian dominions; Beowulf swims home alone over the waters carrying thirty outfits of armor, and few Hetwars return from meeting him.

After Higelac's death, Beowulf relies on himself and swims home over the waters carrying armor.
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Household Tales by Brothers Grimm FIRST STORY / SECOND STORY / FIRST STORY / SECOND STORY; lines 6094-6122 confidence: high

The little elves ask her to stay three days; she stays happily, and when she leaves they fill her pockets with money and lead her out of the mountain.

The servant-girl believes she has spent three days with the little men in the mountains, but on return seven years have passed and her former masters have died.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1939-2027 confidence: high

The witch’s daughter helps carry the weak Queen into the bath-room; they shut the door and leave her in deadly heat until she is suffocated.

After being suffocated, the true Queen repeatedly appears at midnight to nurse her child and care for the roebuck before disappearing again.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2133-2229 confidence: high

Rapunzel recognizes the King’s son, weeps on him, and two tears restore his sight; he leads her to his kingdom, where they live happily.

After the desert reunion and restoration of sight, the King’s son leads Rapunzel to his kingdom, where he is joyfully received.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2406-2495 confidence: high

The children overhear the step-mother; Grethel weeps, Hansel promises help, and under bright moonlight gathers white pebbles that glitter like silver pennies.

Hansel gathers white pebbles, drops them on the road, and follows the shining pebbles with Grethel after nightfall.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2595-2689 confidence: high

The children reach a great piece of water with no plank, bridge, or boat; Grethel calls to a white duck, which carries Hansel and Grethel across one after the other.

After leaving the witch's forest, the children cannot cross a great water until a white duck carries them over; after crossing they soon recognize the way home.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2595-2689 confidence: high

Grethel frees Hansel from the little stable and says the witch is dead; the children rejoice, enter the witch's house, find chests full of pearls and jewels, fill Hansel's pockets and Grethel's pinafore, and decide to leave the witch's forest.

The children take pearls and jewels from the witch's house, return to their father's home, pour out the treasure, and the household's anxiety ends.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2691-2781 confidence: medium

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

The young king is taken down into the royal vault with the corpse, discovers the revivifying leaves there, and emerges alive with the restored queen.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 3082-3187 confidence: medium

At daybreak the wife sees the surrounding country and tells her husband to go to the Flounder because she wants to be King. The husband resists, says he does not want to be King, thinks it is not right, but goes.

The husband repeatedly leaves the palace, goes to the sea, calls the Flounder, receives an answer, and returns to a transformed domestic or courtly setting.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 313-418 confidence: high

The princess throws the frog against the wall; he becomes a King’s son, says a wicked witch had bewitched him, states that only the princess could deliver him from the well, and says they will go to his kingdom.

After the transformation and explanation, a carriage arrives to conduct the young King back into his kingdom with the princess.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 3189-3285 confidence: high

The husband tells the Flounder that the wife wants to be like God. The Flounder says he will find her back in the dirty hovel, and the passage ends by saying they still live there.

After the demand to be like God, the Flounder sends the couple back to the dirty hovel, where they remain.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 3620-3729 confidence: medium

Cinderella leaves in the evening, escapes the King’s son by springing into the pigeon-house, returns the clothing to the grave for the bird to take, and sits among the ashes; her father has the pigeon-house broken open, but no one is inside.

Cinderella repeatedly leaves the domestic ash setting in magical clothing, attends the festival, escapes pursuit, returns or gives back the clothing, and resumes her grey gown among the ashes.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4001-4087 confidence: high

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

The passage describes the first girl as being down here and needing to go up again, and the lazy daughter deliberately enters the well to reach the same place before returning home.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4089-4184 confidence: high

The father angrily wishes the boys turned into ravens; seven coal-black ravens are then seen flying away.

The seven brothers become ravens, the sister seeks them, and they are restored to human form and return home.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4089-4184 confidence: high

The sister tastes from each of seven plates and glasses and drops her ring into the last glass.

The ring belonging to the parents identifies the sister’s presence to the seventh raven and precedes restoration.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4998-5101 confidence: medium

The angel enters the Queen’s chamber, tells her to go out with her child because her husband has come, and the Queen tells Sorrowful to pick up and replace the handkerchief that has fallen from the King’s face.

The angel brings news of the husband’s arrival, supplies proof, gives a meal, and the reunited family goes home.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 5484-5550 confidence: medium

The joiner returns home, is received joyfully by his father, and says he has become a joiner.

The journeyman returns to his father intending to display the wishing-table, but the table fails before assembled relations because it has been changed.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 5552-5611 confidence: medium

The apprentice uses the command to obtain falling gold pieces, travels with a full purse, and decides to seek his father with the gold-ass.

The son decides to seek his father and returns believing he brings the gold-ass that will restore his welcome and enrich the household.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 5613-5686 confidence: high

The turner returns home with the wishing-table and gold-ass, tells his father he has become a turner, explains the cudgel’s power, and asks that the brothers and kinsmen be invited.

The turner goes home with the wishing-table and gold-ass, explains the recovered gifts to his father, gathers the kin, and distributes food, drink, and gold.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 5827-5901 confidence: high

Thumbling sleeps in hay intending to go home; the maid takes that hay to feed the cows, and the cow picks him up with it.

Thumbling initially intends to go home; after the cow and wolf episodes, he is restored to his parents and says he will stay with them.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 10515-10613 confidence: medium

The true bride faints at news of the approaching betrothed; the king removes her glove, sees his ring, recognizes her face, kisses her, and declares their bond unalterable.

The first bride is recognized after the king sees the ring he had given her, and she is restored as his wife.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11134-11196 confidence: high

The boy thinks of his mother, decides to go home, offers to take the maiden, changes her into a beautiful pink because they cannot part, and the poodle follows him.

The boy goes back to his own country, identifies himself to his confined mother as the son thought taken by wild beasts, and later approaches his father under another identity.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11198-11273 confidence: high

The King hosts a great feast, seats the huntsman beside him, the huntsman thinks of his mother in the tower, and the marshal asks whether the Queen still lives; the King says she let his son be torn by beasts.

The huntsman is seated at the royal feast and then declares himself the King's son, explaining that the Queen is alive and was falsely accused.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 12448-12535 confidence: medium

The night wind says a griffin by the Red Sea will carry the woman and her beloved over the sea; she must drop a nut at the sea's center so a tall nut-tree grows from the water and lets the griffin rest, or they will fall into the sea.

The night wind says the griffin will carry the woman and her beloved over the sea toward home, provided a nut is dropped so a tree grows from the water for the griffin to rest on.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 12537-12616 confidence: medium

The pair flee secretly because they fear the princess's sorcerer father, ride the griffin across the Red Sea, use a nut that grows into a tree for the bird to rest on, return home, and find their child grown tall and beautiful.

The reunited pair flee on the griffin across the Red Sea; a nut becomes a tall tree in mid-sea so the bird can rest, after which they return home.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 12847-12933 confidence: high

Returned to the field, the youth addresses the farmer as father; the farmer rejects him and the youth presses the plough so strongly that it goes deep into the earth.

The youth returns to his parents after transformation, but both father and mother deny or fail to recognize him.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13181-13268 confidence: high

The huntsman sees a wall-hung flute, plays it, and 'suddenly a number of elves appeared,' with one more coming at every note until the room is filled.

The huntsman is trapped below, plays a flute, and is carried by elves above ground back to daylight.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13270-13332 confidence: high

The ring transports the King near his father’s town; sentries refuse him entry because of his rich strange clothing, so he changes clothes with a shepherd and enters in a shepherd’s coat.

The King returns to his parents in a shepherd’s coat, is not believed, and is recognized by a raspberry mark under his right arm.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13334-13399 confidence: high

He wakes deserted: wife, child, and ring are gone, with the slipper remaining; he decides not to return to his parents and walks toward his own kingdom.

The husband is deserted while asleep, later returns to his palace, and stops his wife’s wedding to another.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13334-13399 confidence: high

After following her to her chamber, he accuses and strikes her, makes himself visible, and announces: “The wedding is at an end, the true King has returned.”

The man identifies himself as the true king, defeats the assembled royal opponents, and is once more king of the Golden Mountain.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13881-13980 confidence: medium

The eldest boy is called a foundling, learns the fisherman drew him from the water, leaves to seek his father, and is carried across a great water by an old woman.

The children raised apart from the king and queen are identified by the bird as the king’s children and are brought back to the castle.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14102-14161 confidence: medium

Three waggons of gold and precious stones arrive from three kings grateful for aid from the prince's sword and bread; the old king regrets the supposed death, the huntsman says the son lives, and the king proclaims his return to favor.

The arrival of treasure from grateful kings makes the old king question his son's guilt; the huntsman reveals the son lives, and the king proclaims his return to favor.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14102-14161 confidence: high

The third son rides out of the forest toward his beloved, does not notice the golden road, rides up its middle, is joyfully received by the princess as her deliverer and lord of the kingdom, and marries her.

After marrying the princess, the prince goes to his father, who has invited and forgiven him.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14365-14448 confidence: medium

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

Hans is led down into hell, completes a term of service there, returns to the world with wages that become gold, and later revisits hell for aid.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14531-14624 confidence: medium

The old man offers Bearskin one of his beautiful daughters as wife; the eldest is frightened, the second rejects his non-human-looking form, and the youngest says the father's promise must be kept.

The elder daughters reject Bearskin's strange or non-human-looking form, but after the Devil cleans him he becomes handsome and later says he has received his human form again before returning to his bride.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14531-14624 confidence: medium

Bearskin hears lamenting, finds an impoverished old man threatened with prison for unpaid innkeeper debt, pays the innkeeper, and gives the old man a purse of gold.

Bearskin longs for the seven years to end, tells the bride he must wander for three more years, reaches the last day of the seven years, and then returns to his bride.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14705-14770 confidence: medium

When only one house remains, the child returns, says “Stop, little pot,” the pot stops, and people must eat their way back to town.

The child returns home and ends the crisis by speaking the stopping formula.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14914-14999 confidence: high

The cat opens the small house to show twelve bright shining horses and tells Hans to go home; she will follow in three days with the horse.

Hans returns home without visible reward, is mocked and placed in the goose-house, and after three days the princess arrives with shining horses and asks for him.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 15435-15505 confidence: medium

Hans’s pigs multiply until they fill the forest; he sends word to his father, drives the herd into the village on the cock, orders slaughter, asks that the cock be shod at the forge, and says he will ride away and never return.

Hans’s pigs multiply until the forest is filled; he brings them back to the village, orders slaughter, has the cock shod, and announces he will ride away and never return.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 15507-15611 confidence: medium

After several years Hans goes with his wife to his father, reveals that he is the son born like a hedgehog, and the father rejoices and goes with him to his kingdom.

Years after gaining the kingdom, Hans returns to his father, reveals himself as the son born like a hedgehog, and the father rejoices.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 15911-16001 confidence: medium

A lost turnip seed grows into a tree reaching up to the sky; the peasant climbs it and sees angels above threshing oats.

The peasant ascends to where angels are threshing, takes a hoe and flail from heaven, descends, and keeps the flail as proof of his story.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 16394-16470 confidence: medium

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

The soldier is trapped in a well or cavern, is led through an underground passage, takes hidden gold, and comes back above ground.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17066-17143 confidence: medium

The next morning he takes one bad and one good cabbage, intending to recover his own and punish treachery, then seeks the sweetheart's castle.

The huntsman takes the cabbages, seeks the sweetheart's castle, alters his appearance, and presents himself under a false identity.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17145-17237 confidence: medium

Moved to pity, the huntsman has the two surviving asses brought back and gives them good salad, so that they become human again.

The huntsman gives good salad to the two surviving asses, and they become human again.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17239-17330 confidence: high

A man with three sons and only an ancestral house tells the sons to go into the world, learn trades, and return; whoever makes the best masterpiece will receive the house.

The sons are sent into the world to learn trades, fix a time for coming home, and later return to demonstrate their skills to their father.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17716-17801 confidence: high

The King's son and the girl leave at night, take the false bride's clothes, cross the lake, swords, and glass mountain with the magical aids, reach the little old house, find it a great castle, and see the toads disenchanted as King's children. They marry, bring the old King to live with them, and have two kingdoms.

After recognition, the couple cross back over the lake, swords, and glass mountain using the same magical aids.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17954-18054 confidence: medium

The king's daughter is carried off by a dragon; the king promises her in marriage to whoever brings her back, and the four brothers decide to go together to liberate her.

The brothers go forth by ship over the sea to the rock and later return home safely after the ship is repaired.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 18286-18379 confidence: medium

A peasant has a faithful horse grown too old to work; he refuses to feed him, says he will maintain him only if he can bring a lion, and chases him into the open country; the horse goes sadly to the forest.

The horse is driven from the stable under a lion-bringing condition and later returns with the lion, causing the master to keep and feed him.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 18398-18483 confidence: high

The soldier watches the same events again, takes a cup on the third time, and brings the three twigs and cup to the King while the twelve daughters listen behind the door.

After repeated hidden visits, the soldier brings three twigs and a cup to the King as evidence while the daughters listen.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 18565-18650 confidence: high

The prince warns the servants to watch for treachery. The daughter is placed in his arms, the Tall One encircles them, the Stout One guards the door, and at eleven the old woman’s spell makes all sleep while the maiden is carried away.

During enchanted sleep the maiden is carried away to a rock three hundred leagues off, then located and returned before midnight.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 18981-19063 confidence: high

Iron John sends a powerful horse and iron soldiers; the youth leads them, defeats the enemy, returns the horse and troops to Iron John, and takes back the three-legged horse.

The youth wins the battle with Iron John's troop, avoids returning openly to the King, gives back the heroic equipment, resumes the three-legged horse, and is mocked as if he had done nothing.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 19389-19420 confidence: medium

The youth repeats “not much” while traveling, says it to fishermen, and after their poor catch one strikes him and tells him to say “Get it full.”

The youth travels through several encounters, is repeatedly beaten, returns to his mother, and never travels again.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 19900-19994 confidence: medium

The stranger sees the child searching floor crevices; the mother recognizes it as her dead child. Boards are lifted and two farthings are found, which the child had hidden instead of giving to a poor man. After the parents give the money to a poor man, the child is never seen again.

The dead child returns daily because it kept and hid farthings meant for a poor man; when the parents give the money to a poor man, the child is not seen again.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 19996-20076 confidence: high

A sparrow’s four fledged young are displaced when boys pull out the swallow’s nest; they escape in a high wind. The father later reunites with them in an autumn wheatfield and regrets not warning them about dangers.

The young sparrows are carried away before instruction, spend the summer in different places, and reunite with their father in autumn.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20839-20916 confidence: high

Hans carries the ill daughter down the cellar steps, removes the toad's nest from beneath the lowest step, gives it to her, and she is cured; her parents reward Hans with gold, silver, and other gifts.

After returning with wealth and solving the problems, Hans marries the daughter and becomes King after the former King drowns.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20918-21002 confidence: high

They reach the father’s little house; he rejoices, having thought them dead. Hans is taller than his father, and the heavy treasure sack breaks through the bench and floor.

The father had regarded his wife and Hans as dead, then recognizes his wife and hears that Hans is his son.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 21023-21096 confidence: medium

When the basket is halfway up, the companions let it fall; the narration says Hans would have been killed if he had been inside.

Hans is trapped below after the basket falls, but the spirits of the air carry him back above after he turns the ring.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 21829-21912 confidence: high

Pfriem dreams he is dead and on his way to heaven; Peter opens the door, lets him in, and warns him not to find fault with anything in heaven.

Pfriem dreams he is dead, enters heaven, is expelled from the heavenly gateway, and wakes alive.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 22095-22180 confidence: high

The count meets the King and Queen, reports the wonders he saw by the well, and they believe the maiden is their lost daughter; geese sleep around the house.

The parents identify the goose-girl as their lost daughter; the old woman says she was unjustly driven away and tended geese for three years; she then appears as a princess and reunites with her parents.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 22314-22399 confidence: medium

At full moon the wife combs her hair and lays down the golden comb; a wave takes it, the water parts, the huntsman's head rises silently, and a second wave covers him again.

The husband's appearances progress from head only, to half the body, to the whole body rising from the water, after which he reaches the shore.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 22830-22937 confidence: high

On the third evening the maiden wears the star-dress. The prince asks who she is; she reminds him of his departure, kisses his left cheek, and he recognizes the true bride. They go to the magic castle, where the lime-tree, flowers, birds, court, and priest are present for the marriage.

After recognition, the prince leads the maiden to the carriage and they return swiftly to the magic castle, where the priest and court await the marriage to the true bride.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 23349-23411 confidence: high

The stranger applies the tree lesson to the old man’s son, saying that if he had been trained young he would not have run away and now must be hard and misshapen.

The long-absent son is not expected to be recognizable by face, but the bean-shaped birthmark on his shoulder confirms his identity to the father.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 23729-23806 confidence: medium

The King’s daughter pledges marriage, shows the witch’s treasure, takes precious stones, uses a wishing-ring to arrive at the town gate, and warns him not to kiss his parents on the right cheek.

The drummer returns from the glass-mountain to his parents’ home, where three days on the mountain have been three years.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 23729-23806 confidence: medium

The King’s daughter pledges marriage, shows the witch’s treasure, takes precious stones, uses a wishing-ring to arrive at the town gate, and warns him not to kiss his parents on the right cheek.

The King’s daughter warns the drummer not to kiss his parents on the right cheek; he breaks the warning, forgets her, and she is left outside while another wedding is arranged.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 23808-23920 confidence: medium

First wedding day: the King's daughter creates a sun-bright dress with the wishing-ring; the bride accepts the dress in exchange for a night outside the bridegroom's door and drugs his wine with a sleeping-draught.

The King's daughter is separated from recognition as true bride while another bride controls access; after repeated laments and the bridegroom's refusal of the drugged wine, he remembers and returns to her.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24017-24120 confidence: high

Old Rinkrank puts his beard through the little window; Mother Mansrot pulls the window down with a cord, traps his beard, and compels him to reveal the ladder’s location.

Mother Mansrot traps Old Rinkrank’s beard, forces him to reveal the ladder, ascends the mountain, and returns to her father.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24017-24120 confidence: medium

Mother Mansrot fastens a ribbon to the window, sets up the ladder, ascends the mountain, opens the window at the top, and goes to her father.

After the princess returns, the king and betrothed find Old Rinkrank, the king orders his death, and the princess marries her betrothed.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24308-24424 confidence: medium

The false bride orders servants to take Maid Maleen to the courtyard and behead her; Maid Maleen cries out, the King's son hears her and orders her freed, and lights reveal the gold chain on her neck.

Maid Maleen states that she endured seven years in darkness and poverty for the King's son's sake, and is restored as his lawful wife after recognition.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24512-24610 confidence: medium

At the town, people and the body-guard joyfully welcome the absent king's return with green boughs; the huntsman says he is the king and reveals royal garments under his hunting-coat.

The huntsman is revealed as the returning king by royal garments and rewards the soldier who saved his life.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24512-24610 confidence: medium

A mother has three daughters with contrasting traits, favors the rude eldest, and repeatedly sends the pious youngest into the great forest to get rid of her.

The youngest daughter is sent into the forest to be rid of her, is associated with a guardian angel and St. Joseph's hut, and returns safely with a reward.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24612-24704 confidence: medium

A poor woman's youngest child goes daily to the forest for wood; a strong little child helps gather and carry the wood home and then quickly disappears.

A strange child helps the youngest child gather wood, disappears, gives a rose, and says he will return when it blooms; the child dies happily on the morning the rose is in full bloom.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24706-24770 confidence: high

A king's son looks toward heaven, asks a poor gray-haired man how to get there, and is told to live by poverty and humility for seven years, wearing ragged clothes, taking no money, and begging bread when hungry.

A king's son leaves royal status, takes beggar clothing, wanders for seven years, and returns to the palace unrecognized and disbelieved.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6124-6229 confidence: medium

The bridegroom promises to strew ashes through the forest; the maiden fills her pockets with peas and lentils, follows the ashes, drops peas, and reaches a dark solitary house.

The maiden departs by following ashes and dropping peas and lentils; after the ashes blow away, sprouted peas and lentils show the way back.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6124-6229 confidence: medium

The aged woman hides the maiden behind a great hogshead and says they will escape at night when the robbers are asleep.

The aged woman hides the bride, diverts the search, drugs the robbers’ wine, opens the doors, and escapes with her.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6609-6693 confidence: medium

The fox releases Thumbling, carries him home, and the father gives the fox all the fowls; Thumbling gives his father a kreuzer earned on his travels.

After the fox releases him, Thumbling is carried home and gives his father money earned on his travels.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6889-7047 confidence: medium

After singing at the mill, the bird spreads its wings and flies to its father’s house with the chain in its right claw, the shoes in its left, and the millstone around its neck.

After obtaining the chain, shoes, and millstone, the bird flies to its father’s house carrying all three objects.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8159-8226 confidence: medium

A third charcoal-burner offers a horn whose blowing makes walls and fortifications fall; the young man trades the cloth for it, retrieves the cloth by soldiers, and has the knapsack, hat, and horn before deciding to go home.

After gaining the knapsack, hat, and horn, the young man says it is time to go home and see how his brothers are doing, and he returns.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8666-8767 confidence: medium

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

The youth is thrown into a well, survives in the dry shaft, and is pulled back up into daylight by the fox.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8666-8767 confidence: high

The fox warns that the brothers have placed watchers around the wood to kill the youth, so the youth changes clothes with a poor man and reaches the king’s palace.

The youth returns to the palace in ragged clothes, is recognized through the reactions of the Bird, Horse, and maiden, and is then married to the maiden and declared heir.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9410-9458 confidence: high

The huntsman returns after one year to the town where he had delivered the King's daughter from the dragon; the town's red cloth is explained as wedding decoration after earlier black mourning, and the host credits the marshal with killing the dragon.

The huntsman returns precisely at the end of one year to the town where he had delivered the King's daughter from the dragon.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9861-9942 confidence: low

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

After escaping the execution, the peasant returns with sheep and claims he sank deep under the water, escaped the barrel, found meadows with lambs, and brought back a flock.
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Teutonic Mythology, Volume 1 CHAPTEE XI. / PALTAR (BALDER). / PALTAR. 221 / HADU. 223; lines 11008-11092 confidence: medium

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

Hermodr is dispatched to Hel to demand his beloved brother back from the underworld.
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Teutonic Mythology, Volume 1 FIGUEK 387 / AFFLICTED. UNBORN. 389 / NURSED BY ANIMALS. 301 / HORSES, AGE. 393; lines 19248-19336 confidence: high

The passage describes the belief that certain heroes have sunk into mountain clefts, caverns, or subterranean springs, sleep there, and issue forth in times of need to deliver the land; named figures include Wuotan, Arminius, Dieterich, Siegfried, Charles, Frederick Barbarossa, and Tell.

The passage describes heroes sleeping in clefts, caverns, mountains, or subterranean springs and issuing forth in times of need to deliver the land.
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Teutonic Mythology, Volume 1 GEAT. SCILD, BEOWULF. 369 / SCEAF. GIBIKA. WELIS. SIGOFRID. 371 / IRMANRIH. ETICIIO. DIETRICH. 373 / BILLUNG. OEENTIL. 375; lines 18384-18481 confidence: medium

Groa works a magic spell for Thor's cure. Thor tells her he carried Orvandill from Jotunheim in a basket, broke off Orvandill's frozen toe, threw it into the sky, and made the star called Orvandils-ta; Groa forgets the spell and the stone in Thor's head remains.

Thor carries Groa's husband Orvandill from Jotunheim in a basket and says he is sure to be home soon.
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Teutonic Mythology, Volume 1 MARSO. SUAPO. 363 / HERCULES. ULYSSES. 365 / GOZ. FROGER. 367 / GEAT. SCILD, BEOWULF. 369; lines 18046-18137 confidence: medium

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

A note says the ship that brought Sceaf and the swan-knight carries them away again at last.
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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.

The passage says Thor's hammer is stolen by a giant and buried underground, and that related folk materials preserve loss, theft, and seeking of a golden hammer.
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Teutonic Mythology, Volume 1 THUNAR. 175 / THUNAR. 177 / THUNAR. 179 / THUNAR. 181; lines 9046-9137 confidence: medium

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.

The author links the stolen hammer buried eight miles underground with a popular belief that a thunderbolt dives into the earth and returns to the surface over seven or nine years.
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Teutonic Mythology, Volume 1 WODAN. 145 / WODAN. 147 / WODAN. 149 / WODAN. 153; lines 7583-7671 confidence: medium

Around Hessian Gudensberg, the story says King Charles lies imprisoned in it, won a victory over the Saxons, opened a well in the wood for his thirsty army, and will come forth from the mountain with his host at the appointed time.

The Gudensberg story says King Charles lies imprisoned in the mountain and will come forth from it with his host at the appointed time.
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Teutonic Mythology, Volume 2 AIR. FIRE. WATER. EARTB:. 883 / HRATA. 885 / HNOSS. GERSIMI. SPANGE. HASHART. 887 / SNOTRA. WARA. SUNIA. FRUMA. 889; lines 21189-21287 confidence: high

The passage reports a belief that virtues chose favourites to lodge and consort with, left when offended by evil-doing, and returned to their heavenly dwelling, the place of their birth.

The passage states that virtues choose favourites to lodge with, leave when offended by evil-doing, and return to their heavenly dwelling.
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Teutonic Mythology, Volume 2 DAYBREAK. 743 / VOL. II. X / DAYBREAK. TWILIGHT. 747 / DATBEEAK. TWILIGHT. 749; lines 14772-14869 confidence: medium

In the cited Titurel twilight, Night creeps on and will not stay for anyone; Day must go westward; Earth devours him until he can flee and rise or hoist himself from the east.

The Titurel passage has Day retreat westward, Earth devour him, and Day rise again from the east.
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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 HELL. NIFL-HEIM. 801 / NIFL-HEL. 803 / HELL. 805 / DILLE-STEIN. MUSPILLI. 807; lines 17436-17531 confidence: high

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

A footnote explicitly lists living figures from Greek, Norse, medieval, and visionary traditions who reached Hades or hell and came back.
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Teutonic Mythology, Volume 2 HRATA. 885 / HNOSS. GERSIMI. SPANGE. HASHART. 887 / SNOTRA. WARA. SUNIA. FRUMA. 889 / ERE. FROMUOT. 891; lines 21290-21374 confidence: medium

Nithart is cited for Fromuot as a female being and 'queen-bee' among maidens; she entered the land in spring, then fled out of Austria, and the poet wishes to win her back and bear her on hands.

Fromuot's absence is lamented, the poet imagines winning her back and carrying her on hands, and a court is proposed as a place she should visit.
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Teutonic Mythology, Volume 2 SCUOHISAL. 487 / VOL. II. E / NICHUS, NIX. 489 / NICHUS, NIX. 491; lines 2851-2883 confidence: medium

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

The brother ventures down to the sea-wife’s house and brings his beloved sister back to the upper world after fifteen years.
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Teutonic Mythology, Volume 3 CHAPTER XXXI. / SPECTRES. / SPECTEES. / SPECTEES.; lines 3340-3390 confidence: medium

Old Norse aptrganga is glossed as anima rediens and compared with Danish gienfard/gienganger, French revenant, Saxo's redivivus, phrases for something that 'goes about,' and a formula that a man should not walk when dead.

The passage repeatedly defines spectres through terms meaning return, revenant, redivivus, going about, haunting, and walking when dead.
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Teutonic Mythology, Volume 3 CHAPTER XXXII. / TRANSLATION. / HEEOES INSIDE HILLS. 953 / HEEOBS INSIDE HILLS. 955; lines 5338-5377 confidence: high

In the old mountain castle of Geroldseck, Siegfried and other heroes are supposed to dwell and will appear to the German nation in its time of utmost need.

The passage gives multiple cases: Geroldseck heroes will appear to the German nation in need; the Swiss founders will wake when their country needs them; Barbarossa sleeps until his appointed awakening.
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Teutonic Mythology, Volume 3 DEVIL. / DEVIL. / DEVIL. / VOL. III.; lines 9011-9057 confidence: high

Medieval poetry has heroes transported by the Devil through the air when urgently needed at home because a marriage threatens wife or lover; Charles rides a devil-horse in one night, while later legends substitute an angel and horse, and an angel visits Moringer.

The passage states that heroes are carried by the Devil through the air from distant lands to home when an intended marriage threatens their wife or lover.
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Teutonic Mythology, Volume 3 DRY TREE TURNING GREEN. / TRANSLATION. / HEEOES INSIDE HILLS. / TEANSLATION.; lines 5589-5635 confidence: high

Fischart is said to couple the enchanted king's return with the coming of cranes.

The passage links an enchanted king's return, a future king coming with hosts, and the reawakening of loved kings and heroes from mountain-sleep.
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Teutonic Mythology, Volume 3 DRY TREE TURNING GREEN. / TRANSLATION. / HEEOES INSIDE HILLS. / TEANSLATION.; lines 5589-5635 confidence: high

The passage describes belief in the reawakening of loved kings and heroes from mountain-sleep, naming Frederick, Charles, Siegfried, and Dietrich, and says epic leading characters are given lasting inextinguishable life.

The passage explicitly describes people believing in the reawakening of loved kings and heroes from mountain-sleep and names several examples.
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Teutonic Mythology, Volume 3 FUBIOUS HOST : OBION. / SPECTEES. / CHAPTER XXXII. / TRANSLATION.; lines 5126-5231 confidence: medium

“translated men are spirit-like” and another expression is: “they sleep,” waking only from time to time.

Translated men are said to sleep and wake from time to time; the footnote lists several long-sleep traditions.
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Teutonic Mythology, Volume 3 FUBIOUS HOST I DIETEICH BEEN. / SPECTEES. / FUBIOUS HOST : CHABLES, WUOTAN. / SPECTEES.; lines 4635-4729 confidence: medium

An Irish folktale has O'Donoghae yearly rising from lake waters on a milkwhite steed; an earl of Kildare appears armed on a war-horse and reviews warrior shades.

O'Donoghae yearly rises from lake waters on horseback, and the earl of Kildare appears armed on horseback at night to review warrior shades.
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Teutonic Mythology, Volume 3 HEEOBS INSIDE HILLS. 955 / TRANSLATION. / DRY TREE TURNING GREEN. / TRANSLATION.; lines 5481-5532 confidence: medium

The passage states that common people disbelieved Emperor Frederick's death and expected him to come back.

The passage says common people disbelieved Emperor Frederick's death and expected him to return, and it reports impostors who claimed to be him.
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Teutonic Mythology, Volume 3 HEEOES INSIDE HILLS. 953 / HEEOBS INSIDE HILLS. 955 / TRANSLATION. / DRY TREE TURNING GREEN.; lines 5436-5478 confidence: medium

Peasants are said to report that Frederick was seen as a pilgrim and declared he would become powerful over Roman lands, disturb the clergy, restore the Holy Sepulchre and Holy Land to Christian hands, and hang his shield on a withered bough.

Frederick is reported or prophesied as a future powerful emperor who will recover the Holy Sepulchre and Holy Land for Christians.
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Teutonic Mythology, Volume 3 HEEOES INSIDE HILLS. / TEANSLATION. / HEROES INSIDE HILLS. / TBANSLATION.; lines 5693-5737 confidence: medium

Holda is described as spell-bound in the mountain; white women or white-robed maidens are linked with mountain banishment, appointed visibility to mortals, and appearances in warm sunlight to poor shepherds and herd-boys.

White women and white-robed maidens are described as mountain-banished beings who become visible at appointed times, and the Otomannsberg maiden is said to come out every seven years.
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Teutonic Mythology, Volume 3 PEEFACE. / PEEFACE. / PREFACE. / PREFACE.; lines 2117-2163 confidence: high

The highest god is described as father/grandfather who grants salvation and victory to the living and entrance to his dwelling to the dead; "Death is a going home, a return to the father."

The dead are granted entrance to the highest god's dwelling, and death is described as going home and returning to the father.
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Teutonic Mythology, Volume 3 SAGA. / POETEY. / CHAPTER XXXI. / SPECTRES.; lines 3230-3291 confidence: high

Restless spirits hover between heaven and earth and may return to their old home; “These souls that appear, that come back, that haunt, we call spectres (ghosts).”

Spectres are defined as souls lacking full peace, hovering between heaven and earth, returning to their old home, and haunting.
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Teutonic Mythology, Volume 3 SAGA. / POETEY. / CHAPTER XXXI. / SPECTRES.; lines 3230-3291 confidence: medium

Lares are described as good kindly spirits often identified with ancestor souls; German superstition includes souls becoming homesprites or kobolds and links unquiet spirits with spectres.

The passage reports that lares could be ancestor souls and that German superstition includes souls becoming homesprites or kobolds.
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Teutonic Mythology, Volume 3 SPECTEES. / CHAPTER XXXII. / TRANSLATION. / HEEOES INSIDE HILLS. 953; lines 5243-5335 confidence: high

Holda, Venus, and their following dwell in mountains, sequestered until the time for progress among men; Wodan and king Charles likewise live in the Odenberg.

The passage repeatedly describes rulers or heroes in mountains who are sequestered, enchanted, or disappeared until their time comes, including king Charles, the Guckenberg kaiser with his army, and Wedekind.
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Teutonic Mythology, Volume 3 SPECTEES. / CHAPTER XXXII. / TRANSLATION. / HEEOES INSIDE HILLS. 953; lines 5243-5335 confidence: high

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

The Guckenberg kaiser will come out again when his beard has grown three times around the table, and the boy sees it twice around the table.
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Teutonic Mythology, Volume 3 SPECTEES. / STEAGGELE, ECKHART, VENUS' MOUNT. / FUBIOUS HOST I DIETEICH BEEN. / SPECTEES.; lines 4532-4574 confidence: high

In the evening the rock opens, receives Charles and his exhausted soldiers, closes, and Charles rests in the Odenberg with a promise to come out every seven or every hundred years.

The rock takes Charles and his exhausted soldiers in; he rests in the Odenberg and promises to come out at a fixed interval.
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Teutonic Mythology, Volume 3 SPECTEES. / STEAGGELE, ECKHART, VENUS' MOUNT. / FUBIOUS HOST I DIETEICH BEEN. / SPECTEES.; lines 4532-4574 confidence: high

When the interval passes, people hear arms, horses, and hoofs; the procession passes Glisborn, waters the steeds, completes its round, and returns into the mountain.

After the stated interval, sounds of arms, neighing horses, and hoofbeats announce a procession that waters the steeds and returns into the mountain.
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Teutonic Mythology, Volume 3 TRANSLATION. / DRY TREE TURNING GREEN. / TRANSLATION. / HEEOES INSIDE HILLS.; lines 5535-5586 confidence: high

Frederick in the Kifhauser and Unterberg, Charles Longbeard in the Unterberg and Odenberg, and Holda in the Horselberg “all express one mythic idea” with different stories attached.

Charles, Frederick, and Holda are placed in named hills or mountains; Charles is expected to issue from the Odenberg, and Frederick is coming out of the Unterberg to fight.
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Teutonic Mythology, Volume 3 TRANSLATION. / HEEOES INSIDE HILLS. 953 / HEEOBS INSIDE HILLS. 955 / TRANSLATION.; lines 5380-5433 confidence: medium

Some accounts place Frederick in a cave near Kaiserslautern, at Trifels, or in the Unterberg; some substitute Charles the Great or Charles V, while the beard around the table remains the same.

Frederick, or substituted Charles figures, sits in a cave or hill location; Frederick later acts in the end-time battle by hanging his shield on the tree.
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Teutonic Mythology, Volume 3 TRANSLATION. / HEEOES INSIDE HILLS. / TEANSLATION. / HEROES INSIDE HILLS.; lines 5638-5690 confidence: high

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.

Multiple figures are described as placed in cellars, mountains, caverns, or chambers and associated with future return or continued life.
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Teutonic Mythology, Volume 3 TRANSLATION. / HEEOES INSIDE HILLS. / TEANSLATION. / HEROES INSIDE HILLS.; lines 5638-5690 confidence: high

Arthur, the vanished king whose return the Britons expect, is believed to be lodged in a mountain with his company; Felicia and Juno live in his fellowship, and his army lacks neither food, drink, horses, nor raiment.

Arthur's return is expected by the Britons; Holger announces a future return; Ogier is to come back someday; Slavs believe in Svatopluk's return.
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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 3 TRANSLATION. / HEEOES INSIDE HILLS. / TEANSLATION. / HEROES INSIDE HILLS.; lines 5638-5690 confidence: medium

The Slavs believe in the return of Svatopluk; parts of Moravia keep a solemn procession custom to seek him. The passage couples this with Svegdir going forth to look for Odin.

Moravian custom involves going in solemn procession to seek Svatopluk; Svegdir goes forth to look for Odin.
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Teutonic Mythology, Volume 3 VOL. III. F / TRANSLATION. / WHITE LADIES IN HILLS, ETC. / WHITE LADIES IN HILLS, ETC. 967; lines 5940-6032 confidence: medium

A future successful deliverer must have been rocked as a baby in a cradle made from the wood of a tree that is presently a twig growing from a tower wall; if it withers or is cut, release is postponed until it sprouts again.

The deliverer must meet a highly specific birth and cradle condition tied to a twig growing from a tower wall; if the twig is lost, the hope of release is postponed until it sprouts again.
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Teutonic Mythology, Volume 4 CHAPTER XX. / ELEMENTS. / VOL. IV. N / WATER. 1455; lines 8821-8914 confidence: medium

The Vestals wash with water from living springs and rivers; saint-made springs heal; medicinal springs are found with rushes and a spark; water may turn into wine; healing wells lose power after animals are washed in them; goddess bathing makes fountains holy; drinking from Reveillou well compels return to Normandy.

The passage says whoever drinks from the well of Reveillou in Normandy must return to that country.
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Teutonic Mythology, Volume 4 DAT AND NIGHT. 1523 / CHAPTEE XXIV. / SUMMER AND WINTER. 1525 / SUMMER AND WINTER. 1527; lines 12290-12393 confidence: medium

The passage lists examples in which winter goes or enters and summer or May comes, enters, or returns.

Summer or May is repeatedly described as coming or returning with power, goodness, and bliss, and the passage explicitly compares this figure with Freyr returning from exile.
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Teutonic Mythology, Volume 4 HEROES. / HEROES. 1387 / VOL. IV. I / SCEAF. GIBIKE. VALSING. BILLING. 1391; lines 5696-5787 confidence: medium

The note references accounts of Sceaf, says Beaflor sails alone in a ship with straw under his head, arrives, sails away again, and the ship gets home; Horn also comes in a ship and sends it home with greetings.

Beaflor sails alone, arrives, sails away, and the ship returns; Horn comes in a ship and sends it home; Piast is linked with lordship determined by first arrival in a little boat.
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Teutonic Mythology, Volume 4 OTHER GODS. 1361 / KERTHUS. GAUDE. HARKE. CERES. ISIS. 1365 / ISIS. HOLDA. 1367 / HOLDA. BERHTA. 13G9; lines 4613-4713 confidence: medium

After a year the woman gets her child back; the passage also points to Berhta's share in the Furious Hunt.

The passage says that after a year the woman gets her child back.
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Teutonic Mythology, Volume 4 POETRY. / CHAPTER XXXI. / SPECTRES. / SPECTRES. 1585; lines 15143-15236 confidence: high

Terms for haunting are listed; the dead lie at peace in the cairn; they appear in churches at night or dawn, perform rites, and their sight foretells death; examples include ghosts fighting Wolfdietrich and ghosts of a cavalier's lovers.

The dead appear at night or dawn, the night is described as granted to the dead, and vocabulary for return, going about, and wandering is listed.
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Teutonic Mythology, Volume 4 POETRY. / CHAPTER XXXI. / SPECTRES. / SPECTRES. 1585; lines 15143-15236 confidence: medium

Terms for haunting are listed; the dead lie at peace in the cairn; they appear in churches at night or dawn, perform rites, and their sight foretells death; examples include ghosts fighting Wolfdietrich and ghosts of a cavalier's lovers.

Wolfdietrich is confronted by ghosts of those he killed, and a cavalier sees the ghosts of all his lovers.
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Teutonic Mythology, Volume 4 POETRY. / CHAPTER XXXI. / SPECTRES. / SPECTRES. 1585; lines 15143-15236 confidence: high

"Vampires are dead men come back, who suck blood"; the passage compares this with Erinnyes sucking corpse-blood and with ghosts in the Odyssey.

Vampires are defined in the passage as dead men come back who suck blood.
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Teutonic Mythology, Volume 4 PREFACE. / PREFACE. 1701 / PREFACE. 1703 / PEEFACE.; lines 21050-21095 confidence: high

A Warnung passage is cited for saints returning to heaven by being hoisted up and flying from the dome to their Creator.

Saints are described as returning to heaven through upward movement from a dome to the Creator.
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Teutonic Mythology, Volume 4 SKY AND STARS. 1507 / SKY AND STARS. 1509 / DAY AND NIGHT. / DAT AND NIGHT. 1513; lines 11625-11717 confidence: medium

The passage cites expressions in which the sun goes to lodging, rest, bed, home, grace, God, or its Maker, with glosses identifying these as sunset expressions.

Several cited expressions render sunset as the sun going to rest, bed, home, grace, God, or its Maker.
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Teutonic Mythology, Volume 4 SOULS. 1545 / CHAPTER XXVI. / SOULS. / SOULS. 1547; lines 13262-13363 confidence: medium

The soul runs out of the sleeper as mouse, cat, weasel, snake, or butterfly; Yama draws a dying man's soul out as a tiny mannikin, and when it returns he thinks he has been asleep; the soul may also slip out of the mouth as a little child.

Yama draws out the soul as a tiny mannikin; when it comes back, the man thinks he has been asleep.
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Teutonic Mythology, Volume 4 SPECTRES. / SPECTRES. 1585 / SPECTRES. 1587 / SPECTRES. 1589; lines 15335-15437 confidence: medium

Unchristened infants are identified with subterraneans and moss-folk pursued by Wode; maternal sayings are compared, and German fairy-tales are cited where the dead mother comes at night to nurse her children.

The passage states that in German fairy-tales the dead mother comes at night to nurse her children.
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Teutonic Mythology, Volume 4 SPELLS. / SPELLS. 1851 / SPELLS. / VOL. IV.; lines 30459-30556 confidence: high

Santobias blesses his son and sends him to Media/Rages; afterward God sends him home healthy and with goods.

Santobias blesses his son, sends him to Media/Rages, and God sends him home healthy and with goods.
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Teutonic Mythology, Volume 4 STRENGTH. BEAUTY. ANGER. JOY. 1379 / DISGUISES. EQUIPAGE. 1381 / SLEEP. SONG. LANGUAGE. 1383 / AGE. ABODES. ARMS. AID. 1385; lines 5412-5492 confidence: medium

Gods are described as not omnipresent and as absent or departing; Jupiter descends from Olympus in human form; Odin, Hoenir, and Loki appear instantly; medieval phrases describe God coming down, dwelling on earth, and returning to heaven.

The passage describes gods as absent or departing, Jupiter descending from Olympus in human guise, Odin, Hoenir, and Loki appearing instantly, and God returning to heaven.
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Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1531 / TIME AND WORLD. 1533 / TIME AND WORLD. 1535 / TIME AND WOELD. 1537; lines 12788-12882 confidence: medium

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

Pluto descends through an opening with Proserpine, and Dionysus leads Semele out of Hades across a lake.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. I. 1795 / SUPERSTITIONS. I. 1797 / SUPERSTITIONS. / SUPERSTITIONS. I. 1801; lines 26925-26940 confidence: medium

A dead child visits the person it was fondest of.

The dead child visits the person it was fondest of.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. M. 1845 / SUPERSTITIONS. M, N. 1847 / SPELLS. / SPELLS. 1851; lines 30210-30359 confidence: medium

Journey blessing: with five fingers the speaker sends fifty-five angels after the recipient; God should send the person home healthy; certain gates are opened or closed; Saint Ulrich’s blessing is placed before, behind, above, and beside the recipient.

The journey blessing sends angels, invokes gates, surrounds the recipient with blessing, and asks God to send the person home healthy.
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Teutonic Mythology, Volume 4 TRANSLATION. 1595 / TRANSLATION. 1597 / TRANSLATION. 1599 / DEVIL. 1601; lines 15928-16025 confidence: medium

Reports that the Yezids worship the devil as originally good, rebellious, able to injure, possibly becoming a god again, and avenging himself.

The Yezid note describes the devil as originally good, rebellious, potentially harmful, and possibly becoming a god again.
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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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Teutonic Mythology, Volume 4 VOL. IV. M M / SUPERSTITIONS. I. 1807 / SUPERSTITIONS. I. 1809 / SUPERSTITIONS. I. 1811; lines 27652-27675 confidence: medium

Death of the family head in a waning moon is bad and in a waxing moon good; a grave turfing itself over is lucky; the dead most commonly reappear on the ninth day after death.

The dead are said to reappear most commonly on the ninth day after death.
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The Nibelungenlied EIGHTH ADVENTURE / NINTH ADVENTURE / TENTH ADVENTURE / ELEVENTH ADVENTURE; lines 6147-6319 confidence: high

Siegfried tells his followers to prepare to return home; Kriemhild welcomes the news but asks that her brothers first share their lands with her.

Siegfried announces the return to his land, travels with Kriemhild from Worms, and is received at Xanten.
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The Nibelungenlied FIFTEENTH ADVENTURE / SIXTEENTH ADVENTURE / SEVENTEENTH ADVENTURE / EIGHTEENTH ADVENTURE; lines 8874-9047 confidence: high

Siegmund says, "Home must we now be bound" and calls them unwelcome guests by the Rhine.

Siegmund repeatedly states that he will go home and finally rides back to his land joy-forsaken after Kriemhild refuses to come.
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The Nibelungenlied FIFTEENTH ADVENTURE / SIXTEENTH ADVENTURE / SEVENTEENTH ADVENTURE / EIGHTEENTH ADVENTURE; lines 9049-9073 confidence: medium

Giselher furnishes safe escort and leads the monarch with warriors out of the country to Netherland, their home; the greeting among kin there is joyless.

Giselher provides safe escort and leads the monarch and warriors to Netherland, explicitly called their home.
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The Nibelungenlied FIRST ADVENTURE / SECOND ADVENTURE / THIRD ADVENTURE. / FOURTH ADVENTURE; lines 2922-3089 confidence: high

The report praises Sindold, Hunold, Rumold, and Gernot's men, then says Siegfried performed wondrous deeds, subdued Luedegast and Luedeger, and brought hostages to Gunther's land.

The victorious party returns to Burgundian land with enemy kings, hostages, and more than five hundred captives, while Siegfried is credited with the decisive captures.
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The Nibelungenlied FIRST ADVENTURE / SECOND ADVENTURE / THIRD ADVENTURE. / FOURTH ADVENTURE; lines 3091-3129 confidence: medium

The prince stays a little longer for the maiden’s sake, then joyfully rides home to his father’s country.

The prince remains only for the maiden’s sake, then joyfully rides home to his father’s country.
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The Nibelungenlied INTRODUCTION. / I. THE NIBELUNGEN SAGA. / II. THE NIBELUNGENLIED. / THE NIBELUNGENLIED.; lines 125-167 confidence: medium

Headings describe Siegfried coming home with his wife, Gunther inviting Siegfried to the feast, the queens berating each other, Siegfried's betrayal and slaying, and Kriemhild's mourning for Siegfried.

Headings state that Siegfried came home with his wife and that Sigmund fared home again.
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The Nibelungenlied SIXTH ADVENTURE / SEVENTH ADVENTURE / EIGHTH ADVENTURE / NINTH ADVENTURE; lines 5006-5185 confidence: high

After nine days of travel, Hagen says tidings should be sent to Worms. Gunther asks Hagen to go; Hagen refuses, says he will stay by the ships as treasure-warden and guardian, and recommends Siegfried as messenger.

Gunther's party is nearing the Rhine, and Siegfried is commissioned to ride ahead to Worms with messages announcing the return and Brunhild's arrival.
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buddhist

Buddhism in Translations (Harvard Oriental Series, Vol. 3) AND TRANSLATED FROM THE ORIGINAL PALI INTO ENGLISH / HENRY CLARKE WARREN / CAMBRIDGE, MASSACHUSETTS / C 20 1965; lines 202-307 confidence: medium

“Buddhism originated in India, as did Christianity in Palestine.” The passage then compares Buddhist missionaries from India with Apostles and successors from Palestine, and says Ceylon, Burmah, and the Far East became keepers of Buddhist Scriptures and sacred learning.

Missionaries go forth from India to Ceylon and distant lands, and later Ceylon sends Buddhist missionaries back to India.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) HARVARD ORIENTAL SERIES 9 / THE HARVARD UNIVERSITY PRESS / HARVARD ORIENTAL SERIES 11 / IN PREPARATION; lines 26179-26247 confidence: medium

The Night-scene on the Ganges is described as one 'in which the fallen heroes come forth from the river and talk with the living.'

The night scene on the Ganges is described as one in which fallen heroes come forth from the river and talk with the living.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15463-15602 confidence: medium

The reborn frog considered why he had been born in heaven, perceived only his mental reflex at the sound of the Blessed One's voice, and came with his palace to worship at the Blessed One's feet.

After heavenly rebirth, the frog comes with his palace, worships at the Blessed One's feet, and states that he had formerly been a frog who died while listening to the Law.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15977-16086 confidence: high

Brahma says, "I...do not know where these four elements...utterly cease," and tells the priest to turn back, draw near to the Blessed One, and ask him the question.

Brahma says it was wrong to leave the Blessed One for an answer and instructs the priest to return and ask him; the priest does so.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15977-16086 confidence: medium

The priest disappears from Brahma-heaven and appears before the narrator; after greeting him and sitting respectfully, he asks the Blessed One where the four elements utterly cease.

The priest disappears from Brahma-heaven and appears before the narrator as quickly as a strong man moves his arm.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16088-16231 confidence: high

Sea-faring traders release a land-sighting bird from a ship out of sight of land; it searches all directions and returns if it sees no land. The Blessed One compares this to the priest’s return after searching as far as the Brahma-world without an answer.

The bird searches all directions for land and returns to the ship; the Blessed One explicitly compares this with the priest returning after failing to find an answer in the Brahma-world.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE.; lines 9262-9390 confidence: medium

At crop time, humans set pit-falls, stakes, stone traps, and snares for deer; the Bodisat tells his sons to lead their herds to the mountainous forest and return when the crops are cut.

The deer herds are sent away to the mountainous forest during crop season and return after the crops are cut; the two leaders' outcomes differ on departure and return routes.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE.; lines 9262-9390 confidence: medium

The old Bodisat tells his sons to lead their herds to the mountainous part of the forest during the growing crops and return when the crops are cut.

The deer leaders are instructed to take their herds to the mountainous forest during crop season and return after the crops are cut; one journey succeeds and one fails.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE DOG. / END OF THE STORY OF THE BHOJA THOROUGHBRED. / END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD.; lines 11244-11360 confidence: medium

When the man hears the proclamation he releases the dog; the dog hastens back, and the elephant lifts him with his trunk, places him on his forehead, weeps, sets him down, watches him eat, and then eats.

After the proclamation, the dog is released and returns; the elephant rejoices and resumes eating.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9054-9189 confidence: medium

After death he is born in the Brahma heaven; after that allotted time, he becomes King Nimi in Mithilā, reunites his scattered family, again becomes a hermit in the same Mango-grove, and again returns to Brahma heaven.

After his time in Brahma heaven, Makhā Deva becomes King Nimi in Mithilā, reunites his family, again becomes a hermit, and again returns to Brahma heaven.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE.; lines 8926-9051 confidence: medium

The Bodisat says the younger boy's mother had begged the kingdom for him, the father sent the boys to the forest for safety, and the Bodisat wants to avoid blame if the younger boy is said to have been eaten.

The Bodisat explains the brothers' forest exile, later learns of his father's death, returns to Benares, assumes the kingdom, and rules in righteousness.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE.; lines 8926-9051 confidence: medium

The moved water-sprite offers one brother; the Bodisat asks for the younger and explains that the younger's political danger caused the forest exile, so his loss would bring blame and disbelief.

The brothers' forest exile is explained; after the father's death, the Bodisat returns to Benares, assumes the kingdom, appoints his brothers, and rules righteously.
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Buddhist birth stories; or, Jataka tales, Volume 1 GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8171-8299 confidence: medium

The child asks his mother about relatives after hearing other children speak of uncles and grandparents; she says they have a rich grandfather and many relations at Rājagaha.

The parents return to Rājagaha so the children can know their relatives; the grandparents refuse the parents but accept the children.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE OF CONTENTS. / PART I. / PART II. / SUPPLEMENTARY TABLES.; lines 202-273 confidence: medium

Headings list the Great Victory over Satan, the Bliss of Nirvāna, hesitation whether to publish the good news, foundation of the Kingdom of Righteousness, and Uruvela Kassapa’s Conversion.

Later headings include Bliss of Nirvāna, foundation of the Kingdom of Righteousness, foundation of the Order, and Return Home.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE OF CONTENTS. / PART I. / PART II. / SUPPLEMENTARY TABLES.; lines 202-273 confidence: medium

Headings include Kisā Gotamī’s song, the Great Renunciation, struggle against sin, victory over Satan, bliss of Nirvāna, hesitation to publish the good news, and foundation of the Kingdom of Righteousness.

After headings for Nirvāna, publishing good news, founding the Kingdom of Righteousness, conversion, and foundation of the order, the contents include “Return Home.”
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3549-3662 confidence: medium

The multitudes compare their hope to men who cross a river at a lower ford if they miss the opposite ford; if they fail under Dīpankara, they hope to attain paths and fruition before Sumedha as a future Buddha.

The multitudes say that if they fail to attain paths and fruition under Dīpankara, they may do so in the future presence of Sumedha when he becomes Buddha.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6793-6896 confidence: medium

When sixty-one persons are arahats, the Master sends sixty mendicants in different directions with the words, “Go forth ... preaching and teaching.”

After many become arahats, the Master sends sixty mendicants in different directions to preach and teach.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7002-7115 confidence: high

Udāyin tells the Master that his father is anxious to see him; the Master agrees to show favor to his relations and orders the brethren to fulfill the duty of journeying.

Udāyin tells the Master that his father wants to see him, and the Master agrees to show favor to his relations and begins the journey to Kapilavatthu.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7002-7115 confidence: high

On the March full moon Udāyin notes that spring has come, crops and journeys begin, the earth is green, woods are flowering, and roads are fit; his verses compare red blossoms to glowing fires and say the season is neither too hot nor too cold.

Kāḷa Udāyin asks the Buddha to show favour to his relations, and the Buddha starts toward Kapilavatthu to see the king.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VIII. / THE DISTANT EPOCH. / GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I.; lines 7473-7594 confidence: medium

When the Blessed One goes from Sāvatthi to Rājagaha, the men abandon that faith and return to heresy; seven or eight months later he returns to Jetavana, and Anātha Piṇḍika reports their relapse.

After the Blessed One leaves Sāvatthi for Rājagaha, the converts return to heresy; after he returns to Jetavana, their lapse is reported and he instructs them again.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VIII. / THE DISTANT EPOCH. / GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I.; lines 7831-7873 confidence: medium

At the proposed mart the merchant sells his merchandise for two or three times the cost price and returns with all his company to his own city.

The Teacher says truth-holders went where they wished and got back to their own place, and the narrative reports the merchant’s profitable return to his own city.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VIII. / THE DISTANT EPOCH. / GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I.; lines 7831-7873 confidence: high

The Teacher says those relying on their own reason were destroyed, while those holding to truth escaped demons, went where they wished, and returned home.

The Teacher states that those who held to truth escaped the hands of demons, reached their destination, and returned home.
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Buddhist birth stories; or, Jataka tales, Volume 1 THE BIRTH STORIES. / INDEX 339 / INTRODUCTION. / THE KALILAG AND DAMNAG LITERATURE.; lines 1231-1266 confidence: low

Stories Planudes borrowed indirectly from India are said to have been restored to India through translations, including translations by an Englishman into Indian languages and a Sanskrit translation by Narayan Balkrishna Godpole.

The passage describes stories borrowed indirectly from India as being restored to their original home through later translations.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IX, 15-26. 95 / BOOK IX, 27-38. 97 / BOOK IX, 39-52: 99 / BOOK IX, 53-64. 101; lines 4615-4695 confidence: high

Rama is said to come from his hermitage and rule again; Drumeksha returns to his city from the forest; Samkriti Amtideva receives royal dignity from Vasishtha after becoming a Brahmarshi.

The minister cites figures who returned from forest, hermitage, or ascetic status to city, house, rule, or royal dignity, and concludes that return home for duty is not sinful.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IX, I-14. 93 / BOOK IX, 15-26. 95 / BOOK IX, 27-38. 97 / BOOK IX, 39-52: 99; lines 4525-4612 confidence: medium

The speaker mentions “thy return from the forest to thy home” and says people of old “returned from the forests to their houses.”

The speaker explicitly mentions the youth’s possible return from forest to home and cites ancient people returning from forests to houses.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VII, 33-48. 85 / BOOK VIII, 49-62. 87 / BOOK VIII, 63-75. 89 / A CLL 3.; lines 4129-4214 confidence: medium

“either lead me to-day where he is, or go quickly and bring him back again; without him there is no life left to me”

The king says life is impossible without the son and asks that he either be led to him or that the son be brought back.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VII, I-13. 71 / ROOK VII, 14-27. 73 / BOOK VII, 28-42. 75 / BOOK VIII.; lines 3657-3733 confidence: high

The attendant and horse return to Kapila city, which seems empty like the sky without the sun; the garden has lotus-covered waters and flowering trees but no glad citizens, and the city seems bathed in gloom.

The attendant and horse return to the city without the king’s son, producing public grief and accusation.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INDEX OF / SUBJECTS. / SUKHAVATI-VYUHA. / ADORATION TO THE OMNISCIENT !; lines 14596-14734 confidence: medium

Beings born there go to other worlds before the morning meal, worship a hundred thousand kotis of Buddhas, shower flowers on each Tathagata, and return to their own world for the afternoon rest.

Residents go to other worlds before the morning meal, worship many Buddhas with flowers, and return to their own world by the afternoon rest.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) Part I. / Part II. / Part III. / Part IV.; lines 18792-18889 confidence: medium

The World-Honoured One returns through the open sky to Mount Gridhrakuta; Ananda recounts the occurrences to a great assembly; Devas, Nagas, and Yakshas rejoice, worship Buddha, and depart.

The World-Honoured One comes back through the open sky to Mount Gridhrakuta before Ananda reports the events.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / MA HA-PARIN IBBAN A-SUTTA. / Chapter II. / II. MAHA-PARINIBBANA-SUTTA. 2 5; lines 3002-3076 confidence: high

The Blessed One states that S&Z&a/S£L/>£a attained Arahatship and emancipation; Nandd/Nandi inherited the highest heavens and will not return; Sudatta became a Sakadagamin; Su^ita/Su^&ti became converted and assured of final salvation.

Some deceased devotees are said never to return from the highest heavens, while Sakadagamins are said to return once to this world and then end sorrow.
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Dhammapada, a Collection of Verses Chapter XII. Self / Chapter XIII. The World / Chapter XV. Happiness / Chapter XVI. Pleasure; lines 893-933 confidence: medium

Kinsmen, friends, and lovers salute a man returning safely from afar; likewise, good works receive the one who has done good and gone from this world to the other, as kinsmen receive a returning friend.

A person who has done good and gone from this world to the other is received by his good works, explicitly compared to kinsmen receiving a returning friend.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XII. Self / Chapter XIII. The World / Chapter XV. Happiness / Chapter XVI. Pleasure; lines 899-939 confidence: high

Kinsmen, friends, and lovers salute a man long away who returns safely from afar.

A man long away returns safely from afar and is saluted by kinsmen, friends, and lovers; this image is used again as a comparison for the doer of good.
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Jataka tales THE MONKEY AND THE CROCODILE / PART I / PART II / HOW THE TURTLE SAVED HIS OWN LIFE; lines 357-400 confidence: medium

The men ask how to kill the turtle. Suggested methods include pounding it to powder, baking it in hot coals, and, from an old man afraid of water, throwing it into the lake outflow over rocks into the river.

The proposed execution sends the turtle into the lake and river, where he is safe and returns to his old home.
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Jataka tales THE QUARREL OF THE QUAILS / THE MEASURE OF RICE / THE FOOLISH, TIMID RABBIT / THE WISE AND THE FOOLISH MERCHANT; lines 1075-1086 confidence: medium

The demons do not bother them; the next day the thrifty merchant takes the best wagons left by the foolish merchant and goes safely to the city across the desert.

The merchant reaches the city across the desert safely, sells his goods at a profit, and returns with his company to his own city.
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Jataka tales THE QUARREL OF THE QUAILS / THE MEASURE OF RICE / THE FOOLISH, TIMID RABBIT / THE WISE AND THE FOOLISH MERCHANT; lines 1075-1086 confidence: medium

Early the next day, the merchant takes the best wagons left by the foolish merchant and goes safely to the city across the desert.

The merchant reaches the city across the desert, sells the goods at a profit, and returns with his company to his own city.
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Jataka tales THE WISE AND THE FOOLISH MERCHANT / THE ELEPHANT GIRLY-FACE / THE BANYAN DEER / THE PRINCES AND THE WATER-SPRITE; lines 1228-1339 confidence: high

On Sun Prince's twenty-first birthday, the queen asks for the kingdom to be given to him; the king refuses and states that the older sons have prior right.

The rightful heir leaves for the forest because of succession danger and later returns after the king's death to rule with his brothers.
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Jataka tales THE WISE AND THE FOOLISH MERCHANT / THE ELEPHANT GIRLY-FACE / THE BANYAN DEER / THE PRINCES AND THE WATER-SPRITE; lines 1228-1339 confidence: high

The three princes live in the forest until the king dies, then return to the palace; the eldest is made king, has his brothers rule with him, and builds a home for the water-sprite in the palace grounds.

After forest exile and the pond ordeal, the brothers return to the palace, the eldest is made king, and he includes his brothers in rule.
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More Jataka Tales XVIII / THE WISE GOAT AND THE WOLF / PRINCE WICKED AND THE GRATEFUL ANIMALS / BEAUTY AND BROWNIE; lines 1582-1626 confidence: medium

Beauty and Brownie live with their parents and herds in a forest; their father warns that deer are in danger when corn ripens and tells each to take a herd away for a while.

The deer are told to leave the forest during the crop season, stay in the high hills until crops are cut, and then return to the forest.
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More Jataka Tales XVIII / THE WISE GOAT AND THE WOLF / PRINCE WICKED AND THE GRATEFUL ANIMALS / BEAUTY AND BROWNIE; lines 1582-1626 confidence: medium

The father says he, the mother, and older deer will stay in the forest, while Beauty and Brownie must lead their herds to the high hills until the crops are cut.

The deer are instructed to leave the forest for the high hills during the crop season and return after the crops are cut.
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More Jataka Tales XX BEAUTY AND BROWNIE / XXI THE ELEPHANT AND THE DOG / THE GIRL MONKEY AND THE STRING OF PEARLS / THE THREE FISHES; lines 264-305 confidence: medium

The fishes leave the wild country where no men live and come downriver to live near a town.

The fishes leave the wild country, encounter danger near the town, and after the rescue return to their old home where they live safely.
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More Jataka Tales XX BEAUTY AND BROWNIE / XXI THE ELEPHANT AND THE DOG / THE GIRL MONKEY AND THE STRING OF PEARLS / THE THREE FISHES; lines 264-305 confidence: medium

The rescued fishes say that Very-Thoughtful saved their lives and that they are now willing to go back to the wild country.

After the trap and rescue, all three fishes go back to their old home and live safely.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 2602-2700 confidence: medium

A cited passage from Rhys Davids says Buddha, in many former births, repeatedly entered the world in love for humanity when emancipation was already within reach.

A cited passage says Buddha repeatedly entered the world in former births out of love for humanity, although emancipation was within reach.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 589-698 confidence: high

The doctrine of reincarnation is described as conspicuous and attractive in Buddhist philosophy, offering an explanation of the interminable evolution of life.

The passage discusses reincarnation as a Buddhist doctrine and gives examples of Sakyamuni's remembered incarnations, Krishna's manifold births, and the soul coming from afar.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 589-698 confidence: medium

Rhys Davids is quoted as saying that the Buddha, in many former births, repeatedly entered the world out of love for man, though emancipation from life's troubles was within reach.

Rhys Davids is quoted as saying the Buddha repeatedly entered finite existence out of love for man when emancipation from life's troubles was already within reach.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 589-698 confidence: high

The Bhagavad-Gita is presented as teaching reincarnation and the advent of great Teachers and Saviours; Krishna says his births are manifold and that he rises from age to age when righteousness declines to restore virtue.

The Bhagavad-Gita excerpt states that Krishna rises from age to age, takes visible shape, succours the good, resists evil, and restores virtue.
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The Giant Crab, and Other Tales from Old India SILENCE IS GOLDEN / THE GREAT YELLOW KING AND HIS PORTER / THE QUAIL AND THE FALCON / PRIDE MUST HAVE A FALL; lines 1989-2105 confidence: medium

King Goose sometimes visits the Crow colony on a dust-heap outside the city gate, where the crows feed on offal, dead bodies, and dirty things.

Streaky leaves the dust-heap by being carried to the Goose family’s mountain home, but after his rude boast he must fly back alone and remains at the dust-heap.
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The Giant Crab, and Other Tales from Old India THE BOLD BEGGAR / THE JACKAL WOULD A-WOOING GO / THE LION AND THE BOAR / THE GOBLIN CITY; lines 2358-2435 confidence: medium

A kind fairy who hates the goblins sends her flying horse; the captain sees a beautiful horse with large white and gold wings that speaks in a human voice, asking who wants to go home.

A fairy sends a winged horse that speaks and carries the sailors who choose escape safely home.
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The Giant Crab, and Other Tales from Old India THE BOLD BEGGAR / THE JACKAL WOULD A-WOOING GO / THE LION AND THE BOAR / THE GOBLIN CITY; lines 2358-2435 confidence: medium

A kind fairy who hates the goblins sends a flying horse; the captain sees a beautiful horse with white and gold wings, and the horse asks in a human voice who wants to go home.

A fairy’s winged horse speaks to the men, receives them on its back, and carries those who want to leave safely home.
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The Giant Crab, and Other Tales from Old India THE GIANT CRAB / THE HYPOCRITICAL CAT / THE CROCODILE AND THE MONKEY / THE AXE, THE DRUM, THE BOWL, AND THE DIAMOND; lines 413-505 confidence: low

Holding the diamond, the man wishes to fly to the nearest land; he rises, travels over the sea, and reaches a sandy beach at sunset.

After acquiring the diamond, the young man wishes to fly to the nearest land and is carried over the sea away from the island.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I AGGIKA-JATAKA. / ASAMPADANA-JATAKA. / PANCAGARU-JATAKA. / GHATASANA-JATAKA.; lines 17043-17174 confidence: high

In Jhanasodhana-Jataka, Sariputta interprets a terse problem. In the past story, during Brahmadatta's reign, the Bodhisatta expires in his forest home saying 'Neither conscious nor unconscious,' and the recluses do not believe the chief disciple's interpretation.

In both Jhanasodhana and Candabha, the Bodhisatta returns after death from a Radiant Realm, teaches from mid-air, confirms the chief disciple, and goes back to the Brahma Realm.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I ASATARUPA-JATAKA. / PAROSATA-JATAKA. / PANNIKA-JATAKA. / VERI-JATAKA.; lines 14721-14757 confidence: medium

At Jetavana, the Master hears that Anatha-pindika saw robbers while returning from a village, hurried his oxen, reached Savatthi safely, and is told that wise people in former times also hastened home when they saw robbers.

In both episodes, a traveler returning from a village encounters robbers on the road, drives the oxen quickly, and reaches a safe city or home.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I CULA-JANAKA-JATAKA. / PUNNAPATI- JATAKA. / THALA-JATAKA. / PANCAVUDHA-JATAKA.; lines 8941-9038 confidence: medium

The Bodhisatta leaves the forest, makes known the ogre's changed mood, comes armed with the five weapons to Benares and his parents, later rules righteously, and dies according to his deserts.

After converting the ogre, the Bodhisatta leaves the forest, returns to Benares and his parents, and later rules righteously.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I DEVADHAMMA-JATAKA. / KATTHAHARI-JATAKA. / GAMANI-JATAKA. / MAKHADEVA-JATAKA.; lines 3004-3103 confidence: high

At Jetavana, the Brethren praise the Buddha's Renunciation; the Master replies that the Tathagata also renounced the world in bygone days.

The Master states that the Tathagata renounced in bygone days, identifies himself as Makhadeva, and the story also recounts a later rebirth as Nimi who again becomes a hermit.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I GAMANI-JATAKA. / MAKHADEVA-JATAKA. / SUKH A V IHARI- JATAKA. / LAKKHAXA-JATAKA.; lines 3221-3318 confidence: medium

Devadatta fails to gain acceptance for the Five Points, makes a schism, and departs with five hundred brethren to Gaya-sisa.

Devadatta leads five hundred brethren away; Sariputta is sent to teach them and returns with them to the Master’s community.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I GAMANI-JATAKA. / MAKHADEVA-JATAKA. / SUKH A V IHARI- JATAKA. / LAKKHAXA-JATAKA.; lines 3320-3366 confidence: medium

A herd is led near village confines at dawn, gloaming, and other times; peasants in ambush or in the open kill many, leaving only a few survivors to reach the forest.

The herds travel to the forest, remain there four months, and then return home with different outcomes.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I INDEX OF PROPER NAMES 323 / ERRATA. / APANNAKA-JATAKA. / L -. C J. 1; lines 1638-1722 confidence: medium

At daybreak he exchanges weak carts and common goods for stronger carts and costly goods, reaches his destination, barters for increased value, and returns to his city without losing a man.

After crossing danger, reaching the destination, and trading profitably, the Bodhisatta returns to his city with no loss of life.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I INDEX OF PROPER NAMES 323 / ERRATA. / APANNAKA-JATAKA. / L -. C J. 1; lines 1724-1777 confidence: medium

Footnote: the normal road after conversion has four paths: stream-enterer flowing toward the ocean of Nirvana, once-returner, non-returner, and Arahatship/Nirvana, with path and fruit sub-stages.

The note describes the once-returner who returns to human form once more and the non-returner who will not return to earth.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I MAHASUPINA-JATAKA. / KHARASSAUA-JATAKA. / BHIMASENA-JATAKA. / SURAPANA-JATAKA.; lines 12700-12757 confidence: medium

After sleeping off drunkenness, the hermits see the traces of revelry, weep, say they have done evil because they are away from their master, quit the pleasaunce, and return to the Himalayas to salute their master.

After awakening remorseful, the hermits return to the Himalayas, confess to their master, and receive instruction and rebuke from the Bodhisatta.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I NAMASIDDHI-JATAKA, / KUTAVANIJA-JATAKA. / PAROSAHASSA-JATAKA. / ASATARUPA-JATAKA.; lines 14538-14615 confidence: medium

The slain king's son escapes through the sewer, later gathers a mighty force, and comes to Benares to demand surrender or battle.

After his father is killed, the prince escapes, gathers a force, returns to Benares, and becomes king after the city surrenders.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I S ERIVANIJA- JATAK A. / CULLAKA-SETTHI-JATAKA. / TANDULANALI-JATAKA. / DEVADHAMMA-JATAKA.; lines 2803-2854 confidence: high

After converting the demon, the Bodhisatta lives under the water-sprite's protection, reads in the stars that his father has died, returns to Benares with the water-sprite, takes the kingdom, and appoints Prince Moon and Prince Sun.

After learning of his father's death, the Bodhisatta returns to Benares, takes possession of the kingdom, appoints his brothers, and rules righteously.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I SAKETA-JATAKA. / VISAVANTA-JATAKA. / KUDD AL A- J AT AK A . / VARANA-JATAKA.; lines 10689-10763 confidence: high

The other Brothers attain Discernment and Arahatship after three months, return to Jetavana to report their attainments, and receive the Master's praise; Tissa hears this and wants to live as a solitary recluse.

The other Brothers strive for three months, attain Discernment and Arahatship, return to Jetavana, and report their attainments to the Master.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I SAMKHADHAMANA-JATAKA. / ASATAMANTA-JATAKA. / ANDABHUTA-JATAKA. / TAKKA-JATAKA.; lines 9912-9972 confidence: high

The Date-Sage says the world has no pleasures for him and that he will become a hermit again in his former forest habitation; the robber also becomes a hermit, and both win Higher Knowledges and Attainments and qualify for the Realm of Brahma.

The Date-Sage says the world has no pleasures for him and returns to his former forest hermitage, where he and the robber gain Higher Knowledges and Attainments.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I TELAPATTA-JATAKA. / NAMASIDDHI-JATAKA, / KUTAVANIJA-JATAKA. / PAROSAHASSA-JATAKA.; lines 14457-14535 confidence: medium

When asked what excellence he has won, the Bodhisatta says he has won Nothing, dies, and is reborn in the Brahma Realm of Radiant Devas.

After dying and being reborn in the Brahma Realm, the Bodhisatta comes back, appears in mid-air, rebukes the hermits, and then returns to the Brahma Realm.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I TITTIRA-JATAKA. / BAKA-JATAKA. / C. J. / NANDA-JATAKA.; lines 7067-7151 confidence: high

The Pacceka Buddha takes the food, returns thanks, flings his bowl into the heavens, rises bodily into the air before the people, and passes back to the Himalayas along a cloud-like track.

After receiving the food and giving thanks, the Pacceka Buddha rises bodily into the air and returns to the Himalayas.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I UCCHANGA-JATAKA. / SAKETA-JATAKA. / VISAVANTA-JATAKA. / KUDD AL A- J AT AK A .; lines 10511-10605 confidence: high

Cittahattha-Sariputta tastes rich monastic food, joins the Brotherhood, leaves and returns six times, and on the seventh time masters the Abhidhamma, wins Discernment, and attains Arahatship.

Both the frame and past story describe six departures from religious life or repeated returns to worldly life due to Lusts, greed, or attachment to the spade.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I VARUNI-JATAKA. / VEDABBHA-JATAKA. / N AKKHATTA - J AT AK A. / DUMMEDHA-JATAKA.; lines 8390-8486 confidence: medium

The Master at Jetavana addresses a Brother who has given up earnest effort and introduces a past story about wise and good people who lost a kingdom but later regained sovereignty through resolution.

The frame says wise and good figures of the past lost their kingdom but eventually won back sovereignty, while the embedded narrative shows King Goodness approaching the loss of Benares.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I VARUNI-JATAKA. / VEDABBHA-JATAKA. / N AKKHATTA - J AT AK A. / DUMMEDHA-JATAKA.; lines 8572-8654 confidence: high

The king commands the ogres to fetch, by magic power, the sword of state lying by the usurper's pillow; it is immediately brought.

The king obtains the sword of state, confronts the usurper in the royal chamber, receives public forgiveness, and is given back the kingdom.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I VERI-JATAKA. / MITTAVINDA-JATAKA. / DUBBALAKATTHA-JATAKA. / UDANCANI-JATAKA.; lines 14854-14919 confidence: high

The Bodhisatta permits him to go but warns that when she sends him on errands for meat, fish, ghee, salt, rice, or similar things, he should "remember this hermitage and flee away back to me."

The son leaves the hermitage with the woman and later runs back to his father after being made to serve her errands.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III BOOK IX. NAVANIPATA. / GIJJHA-JATAKAV / CULLASUKA-JATAKA. / HARITA-JATAKA.; lines 17318-17396 confidence: medium

With the king's consent, Harita enters his hermit hut, gazes on a mystic circle, enters trance, sits cross-legged in the air, teaches doctrine, departs for a pure forest, returns to the Himalaya, and enters the Brahma world.

Harita asks the king's leave, announces his return to an uncontaminated forest, and goes back to the Himalaya.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III BY THE TRANSLATORS. / CONTENTS. / BOOK IV. CATUKKANIPATA. / MAHAASSAROHA-JATAKA.; lines 1613-1700 confidence: medium

The king tells his son that, after being defeated in battle, he lived in this man's house, recovered his health, returned, and reigned again; therefore he honours his benefactor.

The king recalls defeat in battle, residence in the householder's home, recovery of health, and return to reign.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III GIJJHA-JATAKAV / CULLASUKA-JATAKA. / HARITA-JATAKA. / PADAKUSALAMANAVA-JATAKA.; lines 17447-17517 confidence: medium

The son asks why his mouth differs from his mother's; the father says the mother is a Yakkha who eats human flesh while he and the son are men. The son proposes going to men and promises to bring his father there.

The son learns that he and his father are men, promises to return his father to the haunts of men, carries him across the boundary river, and later returns with him to Benares.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III GIJJHA-JATAKAV / CULLASUKA-JATAKA. / HARITA-JATAKA. / PADAKUSALAMANAVA-JATAKA.; lines 17447-17517 confidence: medium

When the mother goes to the forest, the son carries his father on his shoulder to the river that is the limit. The mother pursues, but when they pass beyond her sphere she stands on the river bank.

The river marks the limit of the Yakkha's authority; the son carries the father into and across it while the mother remains on the bank.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III J. III. 17 / SULASA-JATAKA. / CETIYA-JATAKA. / INDRIYA-JATAKA.; lines 16144-16193 confidence: medium

The husband says he cannot leave her, will return to worldly life, and will give up bowl and robes if she sends lay clothing. He returns to the monastery, hands over bowl and robes, and is taken by his teachers to the Master as backsliding.

The Brother says he will come back to worldly life, asks for lay clothing, and hands over his monastic bowl and robes.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III J. III. 8 / LATUKIKA-JATAKA' / CULL.VDHAMMAP.VLA-JATAKA. / SU VANN AMIGA-J ATAKA '.; lines 7909-8008 confidence: medium

The Garuda regrets that he failed to guard Sussondi safely, asks what the wicked woman is to him, brings her back, presents her to the king, departs, and never comes there again.

When the Garuda hears Sagga's account, he regrets failing to guard Sussondi, brings her back to King Tamba, and departs permanently.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III KESAVA-JATAKA. / AYAKUTA-JATAKA. / J. III. / ARANNA-JATAKA.; lines 6514-6588 confidence: medium

Brigands raid a border village and take prisoners; a damsel flees to the hermitage, seduces the young ascetic, asks him to leave, and waits in the road after he says he must first see his father.

The damsel urges the young ascetic to leave the hermitage; after his father's warning, he says he will not go and turns back to stay with his father.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III KOTISIMBALI-JATAKA '. / JAGARA-JATAKA. / PARAXTAPA-JATAKA. / KACCANI-JATAKA'.; lines 14909-15050 confidence: medium

Sakka says he lives eternally and came for her sake, threatening that the woman who beat her and that woman's son will become ashes in his flame; the old woman instead asks that her children and their son live with her in amity.

The expelled mother asks for amity rather than vengeance, and the family returns home together after apology and pardon.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III KUNTANI-JATAKA. / AMBACORA-JATAKA. / GAJAKUMBHA-JATAKA. / KESAVA-JATAKA.; lines 6285-6374 confidence: medium

After the rainy season, the king asks old Kesava to stay near him and send the young ascetics to the Himalayas; Kesava agrees, and Kappa returns there with the ascetics while Kesava remains alone.

When royal treatment fails, Kesava asks the king to send him back to the Himalayas, the place where Kappa and the ascetic community dwell.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III MATARODANA-JATAKA. / KANAVERA-JATAKA. / TITTIRA-JATAKA. / SUCCAJA-JATAKA.; lines 3607-3690 confidence: medium

In the past, Brahmadatta reigns in Benares and the Bodhisatta is minister; the king sends his viceroy son away, and the son lives with his chief wife in a leaf hut in a frontier wood until the king dies.

The viceroy is ordered to leave Benares while his father lives, dwells on the frontier, learns of the king's death, returns, and is established on the throne.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III PARAXTAPA-JATAKA. / KACCANI-JATAKA'. / ATTHASADDA-JATAKA. / J. III. 17; lines 15112-15203 confidence: medium

The ascetic asks about a tame cuckoo and explains that it remembers its former life, pines for the forest, and wishes to leave the cage and build a nest upon a tree.

The cuckoo longs for the forest, the deer longs for liberty and its herd, and the monkey longs for former haunts in the Himalaya after capture.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III RATHALATTHI-JATAKA, / RAJOVADA-JATAKA. / JAMBUKA-JATAKA. / BKAHACHATTA-JATAKA.; lines 5435-5544 confidence: medium

In Benares under Brahmadatta, the Bodhisatta becomes an ascetic, comes from the Himalayas to Benares for salt, vinegar, and alms, goes to a faithful merchant's house while the merchant is away, is not seen, and leaves.

The Bodhisatta sojourns in the Himalayas, goes to Benares for salt, vinegar, and alms, and later returns straight back to the Himalayas.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SUTANO-JATAKA. / DASA.NNAKA-JATAKA. / J. III. / SATTUBH ASTA-JATAKA '.; lines 13079-13159 confidence: medium

The Lord disappears from Jetavana and appears in Brahmaloka.

The Lord disappears from Jetavana, appears in Brahmaloka, teaches there, and later returns from Brahmaloka to Jetavana.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III VATTAKA-JATAKA. / BOOK VII. SATTANIPATA. / MANOJA-.IATAKA. / SUTANO-JATAKA.; lines 12185-12274 confidence: medium

The hunter's son tells the vulture to go tend his aged parents and grants him leave; the vulture blesses the hunter and his kin.

The vulture is freed from fear of death, thanks the releaser, takes meat, goes away, and gives it to his parents.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9593-9667 confidence: high

The king interprets the tree as Vidhura and the cutter as the youth who carried him off, and expects Vidhura's return at the Hall of Truth.

The king interprets the dream as the sage being carried off and then restored, and Punnaka actually sets Vidhura back in the Hall of Truth.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9669-9753 confidence: medium

Irandati sees Punnaka, who loves her; the Naga king promises her to him if he brings Vidhura’s heart; Punnaka brings a gem from Vepulla, plays dice with Vidhura, and wins him.

Vidhura is taken from the human court through Punnaka’s actions, goes to the Naga world to teach, and is returned to the court on a magic horse.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 17315-17420 confidence: medium

The Himavat deities hear the lament and fear Maddi will return, learn the children were given away, run after them, and suffer; they instruct three gods to take the shapes of a lion, tiger, and pard, obstruct her until sunset, and protect her until moonlight.

Maddi's return to the hermitage is deliberately delayed by animal-form gods so she will return by moonlight and be guarded from wild beasts.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 17422-17550 confidence: high

Maddi says it is evening meal-time, her children await water or milk, the route is the only path, and she asks royal beasts to let her pass; she identifies herself as a banished prince's wife, compares herself to Sita caring for Rama, and offers half her roots and fruits.

Maddi is homeward bound but is delayed on the only path by beasts until they depart and let her return to the hermitage.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 17912-18038 confidence: high

By help of the gods the children go unhurt, and Jujaka is guided so that instead of going to Kalinga he comes to Jetuttara in fifteen days.

The gods guide Jujaka to Jetuttara with the children, and Sanjaya's dream is interpreted as announcing the return of long-absent persons belonging to him.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 18040-18179 confidence: high

Jali reproaches the king for not loving his son; the king acknowledges fault in driving his son into banishment, gives his wealth to Vessantara, and says Vessantara should return and rule Sivi land.

The king acknowledges that he drove his son into banishment, assigns his wealth to Vessantara, calls for him to return and rule Sivi land, and prepares an expedition toward him.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 18181-18301 confidence: high

The king orders food and drink, including milk, rice, and curds, to be set beside the road, with cooks, singers, dancers, and instruments.

The road is prepared for the king's son, a royal host is guided to Vessantara's forest dwelling, and Sanjaya approaches to seek his son and give him the throne.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 18181-18301 confidence: medium

Vessantara hears the army, fears his father may have been killed and enemies have come, climbs a hill with Maddi, and describes the forest as filled with horse-neighing, banners, and possible hunters.

Vessantara initially interprets the approaching army as a possible enemy force, but Maddi recognizes it as their own army and Sanjaya soon approaches in familial reconciliation.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 18303-18425 confidence: high

Verses recount the rain at the kinship reunion; the people clap and call on Vessantara and Maddi to be king and queen.

Vessantara recalls being banished, is asked by the people to rule with Maddi, agrees to resume royalty, and undergoes royal restoration.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 18427-18548 confidence: high

"By glory of Vessantara... No beast or bird did any harm to the others"; when he leaves, birds, beasts, and woodland creatures go together and pleasant sounds become silent.

The action moves from the forest and Vanka hill along a prepared road to Jetuttara, with army, court, and city decorations marking the homeward return.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 18550-18593 confidence: high

Country folk and townspeople are delighted to welcome the prince back to Sivi; they wave kerchiefs, and a gaol-delivery is proclaimed by drum.

The prince is welcomed back to Sivi by country and town people, and a verse describes Vessantara coming back as Sivi's protector king.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3366-3459 confidence: medium

Makhadeva, from Brahma's heaven, looks down on his family, resolves to round it off, comes down to be conceived in the king's consort, and the prince is named Nemi-Kumara after soothsayers read his marks.

Makhadeva, already in Brahma's heaven, decides to round off his family, comes from there, and is conceived in the king's consort; the soothsayers confirm the prince's destined role.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7; lines 6543-6646 confidence: high

The king of Kasi has become a forest ascetic; the nephews plan a hermitage meeting, depart the palace, and sink into the earth to the Naga-world.

The passage links Bhuridatta, Subhaga, the Nagas, the serpent-king lineage, and the nephews' descent through the earth to the Naga-world after a palace reunion.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 9 / J. VI. 12 / J. VI. 13 / J. VI. 10; lines 13625-13736 confidence: medium

Mahosadha says it is not right for him, as the leader of an army, to desert his army and go with Vedeha.

Mahosadha refuses immediate departure and says he will return to bring away the army and assistants left behind.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 9 / J. VI. 12 / J. VI. 13 / J. VI. 10; lines 14088-14186 confidence: high

Culanī dismisses Mahosadha with elephants, horses, chariots, and footmen; the hundred and one kings give rich gifts, and Mahosadha sets out toward Vedeha's kingdom.

Mahosadha returns with gifts and a large company; Vedeha's city is decorated and the king embraces him on arrival.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 9 / J. VI. 12 / J. VI. 13 / J. VI. 10; lines 14188-14256 confidence: medium

The speaker says the Great Being was left in Kampilliya like a corpse in a cemetery; the Great Being replies that he overmastered purpose by purpose and outdid plan by plan, encompassing the king like the ocean encompasses India.

The Great Being is described as having been left in Kampilliya and then returning safely with the army after outdoing plans by strategy.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 9 / J. VI. 12 / J. VI. 13 / J. VI. 10; lines 14188-14256 confidence: medium

King Vedeha orders a seven-day festival honoring the wise man. Music is sounded, and townsfolk, countryfolk, women, maids, vesiya, brahmin wives, military retainers, and assembled people bring food and drink and wave shawls at the sage’s reception.

After the Great Being’s return, King Vedeha orders a seven-day festival and the public honors the sage.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9 / J. VI. 12; lines 11396-11480 confidence: medium

The frightened king sends four courtiers in chariots through the four city gates to find his son, wise Mahosadha, honor him, and bring him back quickly.

The king sends courtiers to bring back Mahosadha, who is found living humbly through potter’s craft before asserting that his wisdom can restore prosperity.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5638-5733 confidence: medium

After a year the Brahmin becomes discontented and longs for the human world; he experiences the Naga dwelling as hell, the palace as prison, and Naga maidens as female yakkhas, while Somadatta initially resists leaving but eventually consents.

Although the Brahmin receives divine prosperity in the Naga realm, after a year he longs for the human world, sees the palace as a prison, persuades his son, and plans how to request departure.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5735-5853 confidence: high

Bhuridatta commands four young Nagas to take the Brahmin to the world of men; the attendants obey, bring him to the place, and return alone.

The Brahmin is escorted from the Naga realm to the human world; after bathing, his divine ornaments vanish back to the Naga world and his former poor clothes and weapons return.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA. / J. VI. 5; lines 4268-4394 confidence: high

Nimi asks to return to the human world; Sakka tells Matali to take him to Mithila; Matali drives him eastward, circles Mithila rightwise, sets him down at the same window, and departs.

Nimi returns from the gods' world to Mithila and instructs people to give alms and do good so they may be born in the divine place.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7 / VIII.; lines 6972-7117 confidence: medium

Sagara-brahmadatta goes with his complete army to his father's dwelling-place. The Great Being proclaims by drum that he will visit his maternal uncle and grandfather, crosses the Yamuna, and comes to the hermitage with pomp; his remaining brothers and parents follow.

The Great Being announces a visit to his maternal uncle and grandfather, crosses the Yamuna, and goes to the hermitage.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VIDHURAPANDITA- JATAKA. / J. VI. 9 / J. VI. 12 / J. VI. 13; lines 12972-13067 confidence: medium

The parrot asks leave for seven nights to tell the king of Sivi about the maynah; she grants seven nights and says she will be dead if he does not return after that time.

The parrot asks leave for seven nights; the maynah grants it but says that if he does not return after seven nights she will be dead.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VIDHURAPANDITA- JATAKA. / J. VI. 9 / J. VI. 12 / J. VI. 13; lines 13069-13152 confidence: medium

Mahosadha thinks Vedeha will be destroyed if he goes, resolves to help because Vedeha supported him, plans a city, a small passage, a great tunnel, arrangements involving King Ciilani's daughter, and a rescue from one hundred and one kings; he says one should work for the interest of the person in whose house one is fed.

Mahosadha plans a tunnel, a passage, return-route villages, vehicles, and defenses to bring Vedeha and Pancalacandi swiftly back to Mithila.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 229-348 confidence: medium

Mahajanaka-Jataka contents summary: royal suspicion and rebellion, pregnant consort's flight, son raised without knowing his father, sea venture and wreck, rescue by goddess to father's kingdom, difficult questions, royal marriage, and later asceticism.

The Mahajanaka prince is shipwrecked and brought by a goddess to his father's kingdom, where he answers difficult questions and marries the usurper's daughter.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 745-881 confidence: medium

Sunanda recognizes the prince, falls at his feet with folded hands, and offers to take him home so he can sit on the throne and act as king.

Sunanda recognizes the prince, falls at his feet, and invites him to return home, sit on the throne, and act as king.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 8922-9065 confidence: medium

After receiving jasmine blossoms, Mahinda scatters eight handfuls about the picula-tree; the earth quakes, and he says a malaka was there in the lifetimes of three Buddhas and will be there again.

Mahinda says that in the lifetimes of three Buddhas there had been a malaka at the marked spot and that it will be so once more.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 9215-9351 confidence: medium

The Sambuddha leaves his holy drinking-vessel for homage, leaves the bhikkhuni and Mahadeva with followers, gives exhortations at Ratanamala, rises into the air with the brotherhood, and returns to Jambudipa.

The Sambuddha rises into the air with the brotherhood and returns to Jambudipa; Konagamana comes through the air with disciples.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 9353-9491 confidence: medium

The Buddha gives his girdle as a relic for homage, leaves the bhikkhuni with her following and Mahasumba with a thousand bhikkhus, delivers exhortations, rises into the air with the brotherhood, and returns to Jambudipa.

The Buddha rises into the air and returns to Jambudipa, and Kassapa comes through the air with twenty thousand disciples.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 9493-9634 confidence: medium

The Buddha gives his rain-cloak as a relic, leaves a bhikkhuni and Sabbananda with monastic followings, exhorts people, rises into the air with the brotherhood, and returns to Jambudipa.

The Conqueror rises into the air with the brotherhood and returns to Jambudipa in two narrated visit sequences.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXIX / THE BEGINNING OF THE GREAT THUPA / CHAPTER XXX / THE MAKING OF THE RELIC-CHAMBER; lines 14105-14234 confidence: low

The listed depictions include Bimbisara’s visit, entry into Rajagaha, accepting Veluvana, the eighty disciples, Kapilavatthu, the jewelled path, Rahula and Nanda’s pabbajja, Jetavana, the mango-tree miracle, preaching in the heaven of the gods, and the descent of the gods.

The passage includes the preaching in the heaven of the gods and the miracle of the descent of the gods among the depicted scenes.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXI / THE ENSHRINING OF THE RELICS / CHAPTER XXXII / THE ENTRANCE INTO THE TUSITA-HEAVEN; lines 14917-15052 confidence: medium

The thera recalls the king's last mortal existence: he loved the true doctrine, saw the world of gods, renounced heavenly bliss, returned to this world, did many works of merit, and used sole sovereignty to glorify the doctrine.

The thera says the world of gods was within the king's sight, yet he renounced heavenly bliss, returned to this world, and performed many works of merit.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXIII / THE TEN KINGS / CHAPTER XXXIV / THE ELEVEN KINGS; lines 15826-15966 confidence: medium

Kutakanna-Tissa, who had fled from Anula and taken pabbajja, returns with an army, slays Anula, reigns twenty-two years, builds an uposatha building, raises a stone thupa, and plants a bodhi-tree on Cetiya-mountain.

Kutakanna-Tissa flees from Anula, takes pabbajja, later gathers an army, returns, slays the wicked Anula, and reigns twenty-two years.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXIV / THE ELEVEN KINGS / CHAPTER XXXV / THE TWELVE KINGS; lines 16208-16345 confidence: high

The queen dresses the little prince Candamukhasiva in festal garments and sends him with serving-women to the state elephant; the message says that the elephant's lord is in prison and instructs that the child be killed by the elephant rather than by enemies, and the attendants lay him at the elephant's feet.

The state elephant responds emotionally, breaks free, enters the palace, rescues Ilanaga, sends him across the sea, and later returns from Malaya to serve him in Rohana.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXIV / THE ELEVEN KINGS / CHAPTER XXXV / THE TWELVE KINGS; lines 16208-16345 confidence: high

The elephant sheds tears, breaks the posts to which it is chained, breaks into the palace room where the king sits, carries him on its back to Mahatittha, makes him board a ship for the western shore, and itself goes toward Malaya.

Ilanaga is sent by ship to the western shore, stays three years away, then raises an army, sails to Rohana, assembles forces, and marches toward battle.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXVI / THE THIRTEEN KINGS / CHAPTER XXXVII / KING MAHASENA1; lines 17278-17411 confidence: medium

The Mahavihara bhikkhus abandon the monastery for Malaya and Rohana; it remains desolate for nine years; Samghamitta persuades the king and gains permission to destroy it.

The Mahavihara is emptied for nine years after its monks depart, then is rebuilt and inhabited again.
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The Mahavamsa, or The Great Chronicle of Ceylon LIST OF ABBREVIATIONS / P.T.S. 1890-1911). / THE MAHAVAMSA / CHAPTEE I; lines 4539-4670 confidence: medium

Maniakkhika of Kalyani, mother's brother to Mahodara, thanks the Master and says, “Hadst thou not appeared we had all been consumed to ashes,” then asks him to come to his dwelling-country.

Maniakkhika asks the Buddha to come to his dwelling-country, the Buddha consents by silence, and later travels to Kalyani with the brotherhood.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) BOOK V. / THE PROBLEM OF INFERENCE. / BOOK VI. / THE DHUTANGAS.; lines 10803-10931 confidence: medium

At Rājagaha and other named places, events such as Dhanapāla's taming, the Parāyana discourse, the Indasāla cave, first preaching at Isipatana, Abhidhamma preaching in the heaven of the Thirty-Three, and the descent at Saṅkassa are linked with large numbers of beings attaining knowledge.

The passage mentions a descent from the world of the gods at the gate of Saṅkassa, connected with a miracle and mass attainment of knowledge.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) ANCIENT DEVOTION1 OF BHAISHAGYARAGA. / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 377 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 379 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 381; lines 16660-16730 confidence: medium

Sarvasattvapriyadarsana refers to the Lotus of the True Law he has heard and tells his father and mother that he wants to go to the Lord and worship him again.

Sarvasattvapriyadarsana says he wishes to worship the Lord again, and his stanza says he has come again to behold the Lord after anciently paying homage.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) I, 164, 2. / ITI. A PARABLE. 87 / A PARABLE. / DISPOSITION.; lines 5556-5684 confidence: medium

A parable begins: a man goes away from his father, lives in foreign parts for twenty, thirty, forty, or fifty years; the father becomes great, while the son is poor and roams for food and clothing.

The parable describes a son separated from his father for many years who becomes poor and later reaches the place where the wealthy father resides; the father has long remembered the lost son.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) II. SKILFULNESS. 59 / CHAPTER III. / A PARABLE. / A PARABLE.; lines 4187-4328 confidence: medium

The Lord declares before the world including gods, Maras, Brahmas, people, ascetics, and Brahmans that Sariputra has been made ripe for supreme perfect enlightenment in the presence of innumerable Buddhas, has long followed his commandments, and was reborn under his rule by the counsel and decree of the Bodhisattva.

The Lord says Sariputra has no recollection of a former vow and will have that knowledge revived and renewed through the Lotus of the True Law.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTION. XIX / INTRODUCTION. XXI / INTRODUCTION. XX111 / INTRODUCTION. XXV; lines 808-898 confidence: medium

Śakya is said to have lived infinite aeons and to live forever. He is called Father of the world, Self-born One, Chief and Saviour of creatures; he makes a semblance of Nirvāṇa for erring beings, appears repeatedly in the living world, and has his real abode on the summit of Gṛdhrakūṭa.

The passage says Śakya has lived infinite aeons, will live forever, and repeatedly appears in the world of the living.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTION. XX111 / INTRODUCTION. XXV / INTRODUCTION. XXV11 / INTRODUCTION. XXIX; lines 985-1081 confidence: medium

A wise father leads an astray child who has lost self-respect back to innate nobility and happiness.

A child who has gone astray and lost self-respect is led back to a sense of innate nobility and happiness.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTION. XXV / INTRODUCTION. XXV11 / INTRODUCTION. XXIX / INTRODUCTION. XXXI; lines 1084-1178 confidence: high

The listed additional topics include Dharanis; Sarvasattvapriyadarjana/Bhaisha^yara^a's self-sacrifice; Gadgadasvara's visit to the Saha-world and return; Avalokite^vara's grandeur and ubiquitousness; Subhavyuha's conversion through two sons; and Samantabhadra's protection of future preachers after the Lord's Nirvawa.

Gadgadasvara is said to visit the Saha-world and return to where he came from.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) IV. DISPOSITION. IO3 / IV. DISPOSITION. IO5 / IV. DISPOSITION. IO7 / IV. DISPOSITION. IO9; lines 6004-6183 confidence: medium

The father grieves after his son runs away, searches for fifty years, comes to a great city, builds a house, becomes wealthy and honored, and grows old while still sorrowing for the son.

The son who ran away wanders in poverty and eventually reaches the town and mansion where his father lives.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) IV. DISPOSITION. IO7 / IV. DISPOSITION. IO9 / IV. DISPOSITION. 113 / DISPOSITION.; lines 6284-6380 confidence: medium

The Buddha is described as sublime, powerful, miraculous, patient, a great ruler, the Gina, and free from imperfections; the Lord of the law always returns and preaches to conditioned beings.

The Lord of the law is described as always returning and preaching the law to conditioned beings.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XV. DURATION OF LIFE OF THE TATHAGATA. 299 / XV. DURATION OF LIFE OF THE TATHAGATA. 3OI / XV. DURATION OF LIFE OF THE TATHAGATA. 303 / XV. DURATION OF LIFE OF THE TATHAGATA. 305; lines 13811-13881 confidence: medium

The physician says he is old and near death, leaves the prepared remedy for them, goes to another country, and lets the sick sons know he has departed life.

The physician lets his sons know he has died, the sons are transformed by grief, and the physician later shows himself again after their cure.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XV. DURATION OF LIFE OF THE TATHAGATA. 3OI / XV. DURATION OF LIFE OF THE TATHAGATA. 303 / XV. DURATION OF LIFE OF THE TATHAGATA. 305 / XV. DURATION OF LIFE OF THE TATHAGATA. 307; lines 13884-13975 confidence: high

The speaker shows a place of extinction as a device for educating beings, says he does not become extinct then, continues preaching, and notes that deluded beings do not see him there.

The speaker says he shows extinction as a device, is not truly extinct, later shows himself, and is repeatedly born in the world of the living.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXIII. GADGADASVARA. 397 / XXIII. GADGADASVARA. 399 / XXIII. GADGADASVARA. 40 1 / XXIII. GADGADASVARA. 403; lines 17397-17467 confidence: high

Gadgadasvara worships Sakyamuni and Prabhutaratna's relic stupa, mounts a tower made of seven precious substances, and returns to his Buddha-field amid stirred fields, lotus-rain, music, and a vast bodhisattva entourage.

After worship and benefitting beings in the Saha-world, Gadgadasvara returns to his own Buddha-field and reports what he accomplished and whom he saw.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXVI. ENCOURAGEMENT OF SAMANTABHADRA. 4,39 / CHAPTER XXVII. / THE PERIOD1. / XXVII. THE PERIOD. 441; lines 18733-18770 confidence: medium

Lord Sakyamuni dismisses all Tathagatas who had come to the gathering from other worlds and wishes them happy existence.

Sakyamuni dismisses Tathagatas who came from other worlds and restores Prabhutaratna’s stupa to its place.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE BUDDHA. 51 / THE BUDDHA. 53 / HAPPINESS. 55 / PLEASURE. 57; lines 4907-4977 confidence: high

Kinsmen, friends, and lovers salute a man long away who returns safe from afar.

A man long away returns safely from afar and is saluted by kinsmen, friends, and lovers.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) XXVII1 DHAMMAPADA. / INTRODUCTION. XXIX / XXX DHAMMAPADA. / INTRODUCTION. XXXI; lines 999-1081 confidence: medium

The Theras and Acariyas hold the compilation in the same esteem as the text; with his mission fulfilled, Buddhaghosa returns to Jambudipa to worship at the Bo-tree at Uruvelaya or Uruvilva in Magadha.

The Burmese note describes Budhagosa’s voyage from Thaton to Ceylon to secure scriptures, his success, and the later possession of scriptures by Burmese communities; the main account also describes mission fulfillment and return.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) I, 64, I. ADMISSION TO THE ORDER OF BHIKKHUS. / I, 75. ADMISSION TO THE ORDER OF BHIKKHUS. 22Q / SECOND KHANDHAKA. / IT, 34, 2. UPOSATHA CEREMONY, AND PATIMOKKHA. 2QI; lines 14036-14188 confidence: medium

"Within seven days you ought to return."

The repeated instruction states that those who go in response to the summons should return within seven days.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) I, 64, I. ADMISSION TO THE ORDER OF BHIKKHUS. / I, 75. ADMISSION TO THE ORDER OF BHIKKHUS. 22Q / SECOND KHANDHAKA. / IT, 34, 2. UPOSATHA CEREMONY, AND PATIMOKKHA. 2QI; lines 14190-14371 confidence: medium

The Blessed One allows travel during the rainy season for seven classes, including mother and father, if the matter can be accomplished within seven days; return within seven days is required.

The passage repeatedly permits Bhikkhus to leave Vassa for specific purposes only when the affair can be completed within seven days and they return within seven days.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) MAHAVAGGA. I, 12, I. / MAHAVAGGA. I, 13. T- / T24 MAHAVAGGA. I, 18. / T54 MAHAVAGGA. 1,25,7.; lines 8958-9105 confidence: low

A Bhikkhu formerly of a Titthiya school “came back again and asked the Bhikkhus for the upasampada ordination.”

The final episode describes a Bhikkhu who had gone back to a Titthiya school and then came back again asking the Bhikkhus for upasampada.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) QO MAHAVAGGA. VI, 25, 2. / SEVENTH KHANDHAKA. / VIII, 12, 2. / VH, 3. THE KATIIINA CEREMONIES. T59; lines 6882-7064 confidence: medium

Opening cases describe a Bhikkhu after Kathina deciding not to have the robe made or not to return, a robe being spoiled while being made, and an expected robe gift coming to nothing; in each case Kathina privileges are suspended on the stated ground.

The Bhikkhu repeatedly goes away after the ceremony, crosses a boundary, thinks about returning or never returning, and may lose privileges depending on return-related decisions or delays.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) QO MAHAVAGGA. VI, 25, 2. / SEVENTH KHANDHAKA. / VIII, 12, 2. / VH, 3. THE KATIIINA CEREMONIES. T59; lines 7066-7230 confidence: high

A Bhikkhu after the Kathina ceremony has a robe, sets out to a residence for it to be made up, is questioned by other Bhikkhus, and is invited to have the robe made up there instead.

Multiple cases hinge on a Bhikkhu leaving a residence, planning or rejecting return, and the residence condition being fulfilled or failing according to intention to return.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) VIII, 12, 2. / VH, 3. THE KATIIINA CEREMONIES. T59 / NINTH KHANDHAKA. / TENTH KHANDHAKA. ;; lines 12563-12713 confidence: medium

Brahmadatta thinks Dighavu is wonderfully clever in understanding his father’s concise words, then gives him back his father’s troops, vehicles, realm, treasuries, and storehouses, and gives him his daughter.

After Dighavu’s forbearance and explanation, Brahmadatta gives him back his father’s troops, vehicles, realm, treasuries, and storehouses, and gives him his daughter.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) X, 4, 5' SCHISMS AMONG THE SAMGUA. 3! I / A'ULLAVAGGA. / SECOND KHANDHAKA. / C C 2; lines 17213-17351 confidence: medium

A Bhikkhu undergoing probation commits multiple Saṃghādisesa offences, does not conceal them, throws off robes, receives upasampada again, and is to be returned to the start of probation if he does not conceal them afterward.

The repeated sequence of throwing off robes and again receiving upasampada presents loss of monastic status followed by renewed ordination or admission.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) VII, 3, 16- / XULLAVAGGA. / VII, 3, 17- / VII, 4?; lines 12134-12177 confidence: medium

Devadatta is reported to have gone to Gaya-sisa taking five hundred Bhikkhus; the Blessed One tells Sariputta and Moggallana to go before the young Bhikkhus fall into destruction.

The Blessed One states that Sariputta and Moggallana have gone to gain the Bhikkhus over again after they have gone with Devadatta.
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sufi

Bird Parliament Bird Parliament; lines 2310-2569 confidence: high

A voice says the sun of perfection is a glass in which those who reflect and are reflected see themselves in the speaker and the speaker in them; they are not separate selves but fractions of the All.

The voice describes fractions falling back to the All, drops returning to the universal main, lost atoms drawn to their center, and rays returning to their sun.
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Bird Parliament Bird Parliament; lines 70-309 confidence: medium

Tajidar says he knows the Khalif, his whereabouts, and how to go; he says the birds must themselves toil and travel to atone, and that their Lord is with them though unseen, everywhere and through all time.

Tajidar says the birds are blinded by self-exile and must bridge the gulf they made through search, travel, and repentance-like atonement.
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Bird Parliament Bird Parliament; lines 940-1176 confidence: high

The Tajidar tells the birds they are long-lost exiles who disclaim the Fount of Being; all creatures and even matter are described as shadows of pure essence, quickened by a ray of creative will.

The Tajidar says the birds are exiles from the Fount of Being, cannot be parted from it, and must re-flow to it; he later describes the seeker merging in the central Soul of Things.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS, / TEACHINGS OF RUMI / THE MASHAVI.; lines 883-932 confidence: high

The opening asks the listener to hear the reed-flute complain and lament banishment from home.

The flute laments banishment from home, recalls being torn from its source, and states the longing of one far from home to return.
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Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 20049-20201 confidence: high

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

The poor man travels from Bagdad to Egypt because of a dream of treasure, then learns that the treasure is at his own house and returns to find it.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 2167-2381 confidence: high

Speech and sound are said to arise from thought; waves of speech reveal an unseen ocean of thought or Wisdom. Forms of speech are born, die, and return to the Ocean, and form returns to the formless source.

Forms of speech are born and die back into the Ocean; form is born of the formless and returns, and thought returns to God.
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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

After ten years away, the servant can no longer endure absence from his lord and home, resolves to return to Bokhara, and rejects warnings of death or imprisonment because love draws him more strongly than prudence.

The servant returns to Bokhara even though warned of death or imprisonment, because love for his lord overrules prudence.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 10641-10877 confidence: medium

Earth is described as bearing and suckling offspring; mutual love between man and woman perpetuates the world; earth, water, and fire call the body's corresponding parts back, and the body is said to have seventy-two diseases from elemental struggle.

Earth, water, and fire call the body's corresponding parts back to their roots, and disease is linked to the struggle of elements in the body.
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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 four elements are as birds tied together” and are loosed by death, sickness, and disease.

The elements of the body are loosened by death, sickness, and disease, and each part tries to fly back to its origin.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 10879-11102 confidence: high

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

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

The Prince is addressed as “phoenix of God,” returned from “Mount Qaf,” and “Israfil of the resurrection-day of love.”

The Prince is praised as a phoenix of God and thanked for having come back from Mount Qaf.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS.; lines 7646-7850 confidence: medium

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

The duckling's longing for the ocean is traced to its true mother, and it is urged to leave the dry-land nurse for the ocean of real Being.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / ANOTHER JEWISH KING. / THE HARPER. / THE MASNA VL; lines 2979-3207 confidence: medium

The wife persuades the Arab to petition the Khalifa with a pot of water; the Khalifa receives it graciously, fills the pot with gold, and sends him home by boat on the Tigris.

The Arab travels to Bagdad with an offering and is sent home by boat on the Tigris.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 11670-11847 confidence: high

God tests Solomon by placing a false counterpart on his throne; the devil Sakhar steals Solomon’s miracle-working signet, assumes his shape, and personates him for forty days while Solomon wanders and begs.

During Sakhar’s impersonation Solomon wanders and begs, then regains his throne.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / TUB MAS:LAV!. / THE MASH AVI. / THE MASH AVI.; lines 15193-15352 confidence: medium

A lover asks his mistress how else to prove love; she says his services are only branches and that the root is giving up life for the beloved. He gives up life and is linked to eternal fruition and the soul returning to the Lord.

The lover is told that the root of love is giving up life for the beloved; he gives up life and is linked to the soul returning to the Lord.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / TUB MAS:LAV!. / THE MASH AVI. / THE MASH AVI.; lines 15193-15352 confidence: medium

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

The imitator's joy is likened to water from a fountain and light from the moon; after the command to arise and returning from wanderings, he recognizes his former blindness.
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Masnavi i Ma'navi: Teachings of Rumi THE YOUNG DUCKS. / MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL; lines 9288-9372 confidence: medium

A prophetic saying addresses the blessed ones, saying the speaker is like a father to them, that they are portions of him, and that a part or limb severed from the whole or body is dead until rejoined.

The prophetic saying states that a part severed from its whole, or a limb from its body, is dead until rejoined to the whole.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 confidence: high

The reed flute says it was torn from its ozier-bed, that its notes move listeners to tears, and that one far from home longs for the day of return.

The reed flute laments being torn from home, and the commentary identifies this with the Sufi's separation from the Godhead and yearning for reabsorption into Supreme Unity; the Masnavi is summarized as the soul's love for God as Origin.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 confidence: high

The Masnavi opening asks the listener to hear the reed flute complain of separation after being torn from its ozier-bed; its plaintive notes move people to tears, and it longs for the day of return home.

The reed flute laments separation and longing for home, and the prose states that it pictures the Sufi soul yearning for reabsorption into the Supreme Unity; the Masnavi is described as the soul's love for God as Origin.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 confidence: low

The prose says Jalaluddin's conception of God is more immanent than transcendent, cites sayings about beholding God and human attributes copying divine attributes, and introduces a passage portraying man ascending back to his Origin.

The prose says Jalaluddin portrays man ascending through stages of existence back to his Origin.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 confidence: medium

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

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

Poetic sequence: inorganic becomes vegetable, vegetable dies into animal, animal becomes man, next transition makes an angel, and then there is rising from angels to merge in the Nameless; all existence returns to Him.

The quoted sequence treats death from one level of being as rising to another, ending in return to Him.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 confidence: high

Poetic sequence: inorganic becomes vegetable, vegetable dies into animal, animal becomes man, next transition makes an angel, and then there is rising from angels to merge in the Nameless; all existence returns to Him.

The sequence culminates in rising from angels and merging in the Nameless, with all existence returning to Him.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 confidence: high

The passage describes development from inorganic to vegetable, animal, man, angel, and then merging in the Nameless; all existence says, "Unto Him shall we return."

The passage describes dying from one level of existence and rising to another, culminating in angelic transformation, merging in the Nameless, and return to Him.
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Mystics and Saints of Islam APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5543-5636 confidence: high

A saying speaks of breathings from the Lord; other sayings ask how it will be when God sends Jesus to judge, say there is no Mahdi but Jesus, and mention a Jerusalem gate kept walled up for Jesus’ return.

The passage cites traditions asking how it will be when God sends Jesus to judge, saying there is no Mahdi but Jesus, and noting a Jerusalem gate kept for Jesus’ return.
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Mystics and Saints of Islam APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5543-5636 confidence: high

Traditions say, "How will it be with you when God sends Jesus to judge you?" and "There is no Mahdi but Jesus."

The passage cites sayings about God sending Jesus to judge and belief in Jesus' return through a Jerusalem gate.
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Mystics and Saints of Islam APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5638-5700 confidence: high

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

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

The passage lists favorite Sufi phrases including “The Perfect Man,” “The new creation,” and “The return to God,” and says the Babi movement’s name derives from Christ’s saying “I am the Door,” adopted by Mirza Ali.

The passage lists “The return to God” and reports a belief that all finally return to God from whom they emanated.
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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 5936-5958 confidence: high

Post-Koranic writers are said to include Christ's sinlessness, return to judgment, humility, unworldliness, sufferings, and doctrine of the New Birth, topics on which the Koran is said to be silent.

The passage explicitly includes Christ's 'return to judgment' among post-Koranic topics.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5936-5958 confidence: high

Post-Koranic writers are said to include Christ's sinlessness, return to judgment, humility, unworldliness, sufferings, and doctrine of New Birth, while the Koran is said to be silent on these topics.

The passage explicitly lists Christ's return to judgment as a post-Koranic topic.
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Mystics and Saints of Islam CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1132-1217 confidence: medium

Ibrahim’s son learns from his mother that his father is at Mecca, goes there, finds rag-clothed fakirs near the Kaaba, learns Ibrahim gathers and sells wood for bread, recognizes an old man carrying wood as his father, and follows unseen.

The son learns of Ibrahim’s departure, travels to Mecca to find him, recognizes him, and hesitates to reveal himself.
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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 2667-2765 confidence: medium

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

Saints who have given themselves to the Lord may glimpse His beauty, remain entranced forever, and when they return from ecstasy to the perishable world are haunted by regret and sadness.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2767-2865 confidence: high

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

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

Avicenna’s poem says the soul descended from heaven like a rare uncaptured dove, entered union with the body, grew accustomed to the world, and forgot the protected park of heaven.

The poem describes the soul’s descent from heaven, its union with the body, its longing for the protected park, and its approaching departure toward the spiritual world.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 confidence: high

Ghazzali's wish to withdraw is interrupted by the requests of his children and family affairs; concern over Ismailian progress, irreligious doctrines, and religious indifference moves Ghazzali and his Sufi friends to act against what the passage calls evil.

Family claims, religious concerns, and a governor's request bring Ghazzali back after ten years to teach with a changed aim.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 confidence: high

Muhammad Ibn Malikshah asked Ghazzali to come to Nishapur to help religious revival; after ten years he returned to teaching, contrasting his former fame-seeking teaching with later teaching for spiritual progress and praying for divine guidance and enlightenment.

After nearly ten years away, Ghazzali returns to Nishapur to resume teaching, now for spiritual progress and religious revival rather than fame.
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Mystics and Saints of Islam CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 confidence: high

The disciples urge him to return to the Kaaba, but he says the Church is now his place and the young Christian the happiness of his life; they weep and return to the Kaaba.

After apostasy and separation, the Sheikh's heart is turned back, he performs ablutions, resumes Muslim garb, and returns toward Mecca and his disciples.
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Mystics and Saints of Islam CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 confidence: medium

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

The narrative moves from Mecca and the Kaaba to Roum and the Church, then back toward Mecca and the sacred House after repentance and divine guidance.
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Mystics and Saints of Islam CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 confidence: high

A friend directs the disciples to pray for the Sheikh; after forty days and nights of prayer and fasting, God turns his heart back to Islam, his religious memory returns, he repents, performs ablutions, resumes Muslim garb, and returns to Mecca.

The disciples pray and fast for forty days and nights, after which God turns the Sheikh’s heart back to Islam and he returns to Mecca.
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Mystics and Saints of Islam CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 confidence: medium

A friend directs the disciples to pray for the Sheikh; after forty days and nights of prayer and fasting, God turns his heart back to Islam, his religious memory returns, he repents, performs ablutions, resumes Muslim garb, and returns to Mecca.

After divine restoration, the Sheikh’s religious memory returns, the fire of repentance consumes all, he performs ablutions, resumes Muslim garb, and reunites with his disciples.
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Mystics and Saints of Islam CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 confidence: medium

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

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

The converted woman tells Sheikh Sanaan she cannot bear absence, bids farewell, asks pardon, dies, and is described as a drop returning to the ocean.

After the woman's soul leaves the body, the narrator uses the image of a drop returning to the ocean.
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Mystics and Saints of Islam CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV; lines 4547-4637 confidence: high

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

Persian theosophy is summarized as describing the soul as a spark of Divine Essence gone astray in the world and destined to return to God after purification.
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Mystics and Saints of Islam CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV; lines 4547-4637 confidence: medium

Persian theosophy is described as teaching divine emanation and the soul as a spark of the Divine Essence returning to God after purification; Arab Sufis are contrasted as retaining the Koran and Muhammad while claiming celestial inspiration.

The summary of Persian theosophy says that the human soul is a spark of the Divine Essence, gone astray in the transitory world, and destined to return finally to God after purification.
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Mystics and Saints of Islam CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV; lines 4736-4797 confidence: medium

Sharani is described as trying to restore Islam to primitive unity and unite existing sects on a common basis; the passage says the idea stayed with him all his life and had no apparent success.

The passage states that Sharani sought to restore Islam to its primitive unity and unite sects on a common basis.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5161-5256 confidence: medium

Mullah Shah's ideas are described as pantheistic: individual existence counts for nothing, nothing exists outside God, particular life dissolves in universal unity, life and death are changes in existence, and the individual returns to the Infinite Being.

The individual is described as a particle momentarily detached from the Infinite Being and then returning to it.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 128-213 confidence: medium

The sons’ mother lifts her veil and appeals to the people; the inhabitants release her and her sons, drive Sheikh Hussein into exile, and later submit when he returns with Abu Said’s army.

Sheikh Hussein is driven into exile and returns with an army; Abu Ishac loses Shiraz, returns and captures it, and later seeks refuge again in Isfahan.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 415-498 confidence: medium

After returning from a journey, Hafiz remains in the vizir’s house and says: “An officer of my judge stands, like a serpent, in ambush upon the path... hurries me back into my prison.”

Hafiz says the road is not of his choosing; a judge’s officer ambushes the path like a serpent, blocks passage beyond the master’s threshold, and hurries him back into prison.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 415-498 confidence: medium

Hafiz celebrates Shah Shudja’s accession and lifting of a wine edict with images of the wine-cup, the daughter of the grape emerging from retirement, and the heavens as a ball in the ruler’s polo stick.

The passage links Shah Shudja’s accession to removal of a wine edict and personifies wine as returning from retirement and emerging from behind a curtain.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 500-592 confidence: high

“My bosom cannot endure the sorrows of exile; let me return to mine own city.”

Hafiz’s Yezd stay produces homesickness and a wish to return; his India journey fails and he returns; later verses speak of returning to Shiraz through Mansur’s favor.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 500-592 confidence: medium

Hafiz visited Shah Yahya at Yezd, found the reward inadequate, and wrote that while with him his cup was never filled with wine.

Hafiz repeatedly leaves or attempts to leave Shiraz for rulers’ courts or India, but the passage emphasizes disappointment, homesickness, accident, and return home.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 682-743 confidence: medium

De Sacy is quoted: "If this Indian doctrine of Maya, or Illusion" had been transferred to Persia, mysticism grounded in emanation from God and return to him may be traced to the same source.

De Sacy's quoted explanation describes mysticism as grounded in the doctrine that all things are an emanation from God and shall return to him.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 682-743 confidence: medium

De Sacy says that if the Indian doctrine of Maya or Illusion had been transferred to Persia, mysticism based on all things emanating from God and returning to him may be traced to the same source.

The passage reports de Sacy’s formulation of mysticism as grounded in the doctrine that all things emanate from God and return to him.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 745-790 confidence: high

Losing the soul in God is described as a return to pre-birth conditions; the passage compares this with the Phaedrus soul-chariot image and says the Sufi soul longs to return to God from whom it is separated by the mortal body.

The passage explicitly frames losing the soul in God as a return to pre-birth conditions and says the Sufi soul longs to return to God.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 745-790 confidence: high

Losing the soul in God is described as return to pre-birth conditions; the passage compares this with the Phaedrus image of the soul’s chariot and says the Sufi soul longs to return to God through the mortal veil of the body.

The passage describes losing the soul in God as a return to pre-birth conditions and the soul’s longing to return to 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 INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2128-2257 confidence: medium

The speaker declares that days of absence, bitter nights of separation, blighting stars, autumn abundance, and autumn mirth are at an end when spring wind moves over the earth.

The speaker says absence and separation are ended, hope shows its face, and the mistress writes an ending to the history of woe.
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Poems from the Divan of Hafiz INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2259-2302 confidence: high

Ruknabad’s stream and Mosalla’s breeze summon the speaker back from travel; Love is harsh and sorrowful, while the speaker wants Time’s unfriendly glance turned away from the Lady’s beauty.

The stream of Ruknabad and the breeze from Mosalla summon the speaker back when he is travelling afar.
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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 XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 confidence: high

Joseph shall return from Canaan after his face was hidden; the heart is told to weep no more as roses and joy will return.

Joseph returns after concealment, roses spring from a bare floor, Life's Spring returns, the desert blooms again, and the ancient world turns to youth.
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Poems from the Divan of Hafiz XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 confidence: high

“From Canaan Joseph shall return”; the poem tells the listener to weep no more and says roses will spring from the bare floor and joy shall return.

Joseph is said to return from Canaan after his face was hidden, and joy, peace, hope, and spring are promised to return.
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Poems from the Divan of Hafiz XVIII / XXIII / XXVII / XXVIII; lines 2465-2492 confidence: medium

Hafiz rises out of darkness when summoned by melody, dwells near the lips, and his path leads back to the dark.

Hafiz rises out of darkness when summoned by melody, then goes back to darkness.
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Poems from the Divan of Hafiz XXIII / XXVIII / XXXIII / XXXIV; lines 3781-3859 confidence: medium

Traditional expansion: Gabriel, Michael, and Israfil fail to take clay after the earth’s plea; Azrail takes seven handfuls and promises the return of human substance to earth after death.

Azrail promises the earth that when man ceases to live, his substance will return to the earth from which it was taken.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3472-3550 confidence: high

Hafiz accepted, settled affairs in Shiraz, used some of the Sultan’s money to pay debts and give gifts to his sister’s children, and set out.

Hafiz accepts a distant invitation, sets out from Shiraz, reaches Lar and Hormuz, boards a ship, then leaves after a storm and returns to Shiraz.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3472-3550 confidence: high

Mahmud Shah Bahmani hears of Hafiz's fame, orders Mir Feiz Allah Inju to send travel money, and Hafiz accepts, settles affairs, pays debts, gives family gifts, and sets out.

Hafiz receives a royal invitation, sets out from Shiraz, is delayed by loss of funds and a storm, and returns instead of completing the journey.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3472-3550 confidence: high

Hafiz boards the ship, but a violent storm arises before departure; he disembarks under a farewell pretext and quickly returns to Shiraz.

A violent storm before departure persuades Hafiz that the journey's advantages are not worth the sea's sorrow, leading him to leave the ship and return to Shiraz.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 confidence: medium

The narrator takes refuge in God, says God made easy the sacrifice of honors, wealth, and family, publicly announces pilgrimage to Mecca, and secretly resolves to go to Syria.

Although the narrator initially intends never to return to Bagdad or his country, the longings of his heart and his children's prayers bring him back.
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The Mesnevi CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 confidence: high

Jelāl sends Sultan Veled to Damascus and says Shems will be found at a certain inn playing backgammon with a young Firengī, also one of God’s saints; Sultan Veled finds him so and brings him back.

Jelāl sends Sultan Veled to Damascus to bring Shems back, accurately names the place and circumstances where Shems will be found, and Shems returns to Qonya.
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The Mesnevi CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 confidence: medium

Jelāl sends Sultan Veled to Damascus; he finds Shemsu-’d-Dīn in an inn playing backgammon with a young Firengī saint, brings him back to Qonya, and Jelāl embraces him with renewed devotion.

Jelāl sends Sultan Veled to Damascus to bring Shemsu-’d-Dīn back, and Sultan Veled escorts him back to Qonya while Jelāl receives him with an embrace and increased devotion.
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The Mesnevi CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4500-4638 confidence: low

Jelāl begins an anecdote: Abū-’l-Lays of Samarqand travels about twenty years for study, returns home, goes to the riverside for ablution, and is recognized by an old woman among laundry workers.

In Jelāl’s anecdote, Abū-’l-Lays returns after about twenty years of study travels and is recognized by an old woman at the riverside.
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The Mesnevi CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4500-4638 confidence: low

Jelāl begins an anecdote about Abū-’l-Lays of Samarqand, who travels about twenty years for study, partly at Mekka, returns home, goes to the riverside for ablution, and is recognized by an old woman among laundry workers.

Abū-’l-Lays travels for about twenty years for study and is recognized at the edge of his native place on return.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 5084-5172 confidence: medium

‘Ārif says death is the only remedy, recalls outward and inward journeying, says the body impeded him, and longs to go to the future state with his father and grandfather.

‘Ārif’s anxiety is to be with his father and grandfather; he is later buried beside his grandfather.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 confidence: high

“’Tis only he returns, who comes back to his home. Our true return’s from severance to union’s dome.”

Return is explicitly described as coming home and moving from severance to union’s dome.
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The Mesnevi JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 414-462 confidence: medium

Dervishes are described as 'a kind of Gnostics,' self-styled Poor, Impassioned, Adepts, and Perfect; their doctrines are said to correspond with Buddha, Pythagoras, and Plato, with saved souls emanating from divine Light or Glory and condemned souls formed from the Fire of God's wrath.

Souls destined to salvation are described as emanations from the divine Light or Glory of God and as to be again congregated in it.
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The Mesnevi JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 414-462 confidence: medium

The passage says saved souls are emanations from divine Light or Glory of God and will be congregated there again, while souls doomed to perdition are formed from the Fire of God's wrath and will be consigned to it.

Saved souls are described as emanations from divine Light or Glory and as being congregated there again.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5384-5512 confidence: high

“From reed-flute hear what tale it tells; / What plaint it makes of absence’ ills”; the flute says it was torn from its jungle-bed.

The reed-flute says it was torn from its jungle-bed, and the passage states that one snatched far from home longs to return.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5384-5512 confidence: high

The reed-flute says it was torn from the jungle-bed, makes men's and women's eyes weep, and says one snatched from home longs to return.

The reed-flute is torn from its reed-bed, laments absence, and states that one snatched far from home longs to return.
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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 opening distinguishes “God’s Baptism” and “the curse of God,” speaks of two seas, streamlets returning to source, mountain torrents, and love-inspired souls.

The opening contrasts two moral destinations and says streamlets return to the source from which their tide came.
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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

Water in a tank is absorbed by air and restored to its source; breath gradually carries soul from the house of clay through praise ascending to God’s throne.

Water is restored to its source by air, and breath/soul is described as moving upward from the house of clay toward God’s throne.
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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

Water in a tank is gradually absorbed by air and restored to its source; likewise human breath steals the soul from the clay house in words of praise ascending to God’s throne.

Water returns gradually to its source, breath carries the soul toward God, and beings seek what is kindred to them.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7999-8095 confidence: medium

Thought is compared to a sea and words to waves; forms arise from formlessness and return, with the statement that each moment brings death and return and Ahmed’s saying that life is transitory.

Existence is described as taking form from formlessness and fading back again, with each moment bringing death and return.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7999-8095 confidence: medium

Words and sounds are compared to waves arising from the sea of thought; existence takes form from formlessness and returns; Ahmed is cited on life’s transience, and thoughts are said to be shot by God.

The passage says existence takes form from the realm of formlessness and fades again into it, citing the phrase that all must return to Him.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9210-9302 confidence: medium

The passage discusses powers of remembrance and forgetfulness, hearts under saintly influence, the Prophet’s words, saints’ rule over hearts, and man as pupil.

Remembrance, forgetfulness, thoughts, and talents are attributed to God, and the passage concludes that all things revert to their source.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9210-9302 confidence: high

Talents and thoughts return after sleep and at dawn; carrier pigeons return home; all things revert to their source, and parts return toward the whole.

Thoughts and talents return at dawn like carrier pigeons returning home, and the passage states that all things revert to their source.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9720-9766 confidence: medium

The speaker says the words come from the supreme Spirit; perfume before flowers and imagined fermentation before wine become images of hope drawing souls toward paradise where rivers flow.

Hope is described as perfume that leads souls onward, and Jacob’s quest for his son and hoped-for reunion are invoked as examples.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1603-1727 confidence: medium

The merchant travels to the city, finds the dervish, is addressed by him, then is embraced and kissed; the dervish tells him to look and see Jelāl, his Lord, Teacher, and spiritual Master, in holy dance and sacred music.

The merchant leaves to seek the offended dervish, returns to Qonya, gives to the disciples, settles there, and becomes a member of the fraternity of Pure Lovers of God.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2177-2298 confidence: medium

The recovered Firengī prince offers a reward; the young merchant asks for freedom to rejoin his teacher, recounts his disobedience, vision, and Jelāl’s assistance, and the Firengī audience becomes believers without seeing Jelāl.

The young merchant returns after disobedience, vision, sea voyage, captivity, and dungeon; Jelāl counsels him to remain home, earn lawfully, and practice contentment.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2177-2298 confidence: medium

The recovered Firengī prince invites the merchant to ask a wish; the merchant asks freedom and return to his teacher, recounts disobedience, vision, and Jelāl’s help, and the Firengī audience becomes believers in Jelāl without seeing him.

The merchant returns to Jelāl after disobedience, vision, sea travel, ship commotion, captivity, and dungeon darkness, then receives moral instruction.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2823-2930 confidence: high

Jelāl says the spirit is freed from the body’s cage and dungeon, flies to its source and the Eternal, and that a saint’s death is like a prisoner’s release, warranting rejoicing.

Jelāl describes the spirit as freed from bodily imprisonment and flying back to its source and to the presence of the Eternal.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2823-2930 confidence: high

The young pilgrim falls asleep in the Arabian desert, the caravan leaves him, and he wanders alone in trackless sands until exhausted.

The pilgrim is abandoned in trackless desert, meets Jelāl in a prepared tent, and is returned to his caravan after closing his eyes.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2823-2930 confidence: high

Jelāl says the human spirit is freed from the cage and dungeon of the body, flies to its source and the Eternal, and that a saint's death is like a prisoner released from a dungeon, making rejoicing proper.

Jelāl explains the saint's death as the spirit's release from bodily imprisonment and flight back to its source and the presence of the Eternal.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2823-2930 confidence: high

The young man recounts falling asleep in the Arabian desert, being left by the caravan, waking alone in trackless sands, and wandering exhausted.

The pilgrim is lost in the desert, meets Jelāl, closes his eyes at Jelāl's command, and opens them among his caravan companions.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3284-3402 confidence: medium

Abū-Bekr hears the prophecy, gives his possessions to Muhammad for God’s cause, later mourns Muhammad’s death, and is consoled when Muhammad appears and says he will reappear among the people from one of Abū-Bekr’s race.

After Muhammad’s death, he appears to Abū-Bekr and says he will reappear among his people from one of Abū-Bekr’s race.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3284-3402 confidence: medium

Abū-Bekr gives all his possessions for God’s cause after hearing the prophecy; after Muhammad’s death, the Prophet appears to console him and promises to reappear from one of Abū-Bekr’s race.

After Muhammad’s death, the Prophet appears to Abū-Bekr and says he will reappear among his people from one of Abū-Bekr’s race.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3644-3765 confidence: high

Near death, Jelāl tells disciples not to fear; as Mansūr appeared after death to ‘Attār as guide, Jelāl may show himself to them in whatever form and shed heavenly inspiration in their breasts.

Jelāl says disciples should remember him so he may show himself in whatever form and inspire them, using Mansūr’s posthumous guidance of ‘Attār as precedent.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3644-3765 confidence: medium

Near death, Jelāl tells disciples not to fear; as Mansūr appeared after death to ‘Attār as guide, Jelāl may show himself to them in whatever form and shed heavenly inspiration in their breasts.

Jelāl cites Muhammed’s saying that life and death are both blessings, and tells disciples not to fear his approaching death.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3894-3997 confidence: medium

Sultan Veled relates that Kirā Khātūn saw the departed saint’s spirit, winged as a seraph, poised over Sultan Veled’s head to watch over him.

After death, Jelāl’s spirit appears as a winged watcher over Sultan Veled and as a protecting presence against Kīgātū’s assault on Qonya.
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The Mesnevi The Mesnevi, Book I, Proem, The Reed-Flute confidence: high

The reed-flute tells of absence from its reed-bed and voices the grief and joy of the absent lover.

The reed-flute's song begins from separation and turns absence into the desire for return.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15425-15637 confidence: high

Jesus is said not to have been crucified but caught up to the fourth heaven, that of the sun, until he comes again in glory.

Jesus is said to be caught up to the fourth heaven and to remain there until he comes again in glory.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15425-15637 confidence: low

’Ikrima embraced Islām at sea while fleeing from Mekka, then returned and was pardoned.

’Ikrima embraces Islām at sea while fleeing, then returns and is pardoned.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15425-15637 confidence: high

Jesus is said not to have been crucified but to have been caught up to the fourth heaven, that of the sun, until he comes again in glory.

The note states that Jesus was caught up to the fourth heaven and will come again in glory.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3925-4037 confidence: high

The passage explains fanā as passing-away from selfhood and baqā as abiding in God; the Perfect Man journeys to God and in and with God, returns to the phenomenal world, and manifests unity in plurality.

The Perfect Man returns with God to the phenomenal world after fanā and baqā, manifesting unity in plurality and going out toward created things.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3925-4037 confidence: high

The Perfect Man abides in God after passing-away from selfhood, journeys to God and in and with God, returns with God to the phenomenal world, manifests unity in plurality, and makes the Law his upper garment and the mystic Path his inner garment.

The Perfect Man is said to return with God to the phenomenal world after passing from plurality to unity, manifesting unity in plurality.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: medium

The third journey: the Perfect Man turns to God’s creatures as Apostle or Spiritual Director and reveals himself to seekers according to their degree, transcending each grade of experience.

In the third journey the Perfect Man turns his attention to God’s creatures and reveals himself to seekers according to their degree.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: high

Nicholson says Rūmī prays for self-annihilation in the ocean of the Godhead; the quoted poem describes dying through mineral, plant, animal, human, and angelic states, ending in non-existence and return to God.

The closing verses ask not to exist and end with the proclamation of return to God.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: high

The author says Jalāluddīn prays for self-annihilation in the ocean of Godhead; the poem recounts dying as mineral, plant, animal, man, and angel, then passing beyond angelhood and returning to God.

The poem recounts deaths and transformations from mineral through angelic being, followed by passing beyond angelhood and the declaration of return to God.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: high

Love is defined as a divine instinct of the soul; the soul is called first-born of God, pre-existent before creation, exiled in earthly manifestation, and longing to return home. The poem depicts love as heavenward flight, veil-rending, renunciation of life, and faring without feet.

The soul is described as divine in origin, exiled in earthly life, pining to return home, and drawn like every atom toward its origin.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: high

Love is called the divine instinct of the soul; the soul is first-born of God, lived in Him before creation, and is an earthly exile longing for home.

The soul is said to have lived in God before creation, to be a stranger in earthly exile, and to pine for return to its home.
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The Persian Mystics: Jalálu'd-dín Rúmí A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF / MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER; lines 983-1029 confidence: medium

In 'THE VOICE OF LOVE,' Love's voice comes from left and right; the speakers say they are bound for heaven, have been in heaven and friends of angels, and should return there as their country.

The collective speaker says they are bound for heaven, have been in heaven and friends of angels, and should return there because it is their country.
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The Persian Mystics: Jalálu'd-dín Rúmí A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF / MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER; lines 983-1029 confidence: high

The voice of Love comes every moment from left and right. The speakers are bound for heaven, have been in heaven and friends of angels, and ask to return there as their country.

The speaker says they have been in heaven and should return there, calling it their country.
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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 RETURN OF THE BELOVED”; the Beloved returns at night, and the addressee is told not to eat opium and to close the mouth against food.

The heading names the Return of the Beloved, and the poem states that the Beloved returns at night while instructing the addressee to prepare through abstention.
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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 RETURN OF THE BELOVED” says the Beloved returns at night, urges the addressee not to eat opium and to close the mouth against food, and describes a cup-bearer, an assembly, and a circle.

The Beloved is explicitly said to return at night.
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The Persian Mystics: Jalálu'd-dín Rúmí EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE; lines 709-760 confidence: medium

Jalál says the human spirit, after “imprisonment in the cage and dungeon of the body,” is set free and “wings its flight to the Source whence it came,” making funeral rejoicing and dancing appropriate.

Jalál explains funeral rejoicing as the spirit being freed from the body's cage and dungeon and flying back to the Source whence it came.
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The Persian Mystics: Jalálu'd-dín Rúmí EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE; lines 709-760 confidence: high

Rúmí says that when the human spirit, after imprisonment in the body, is set free and flies to the Source whence it came, the event calls for rejoicing, thanks, and dancing.

Rúmí describes the spirit as freed from the cage and dungeon of the body and winging its flight to the Source whence it came.
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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: high

Jalál's scholars protest the relationship; Shams flees to Tabrīz, Jalál follows and brings him back, Shams later departs to Damascus, and the narrator says Shams likely died violently though details are unclear.

Shams flees to Tabrīz, Jalál follows and brings him back, and Shams later departs to Damascus.
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The Persian Mystics: Jalálu'd-dín Rúmí REMEMBER GOD AND FORGET SELF / MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER / THE SEA OF LOVE; lines 1032-1045 confidence: medium

“Mankind, like waterfowl, are sprung from the sea--the Sea of Soul;”

Humankind is said to be sprung from the Sea of Soul, questioned for making a home elsewhere, and described as abiding in that Sea.
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The Persian Mystics: Jalálu'd-dín Rúmí REMEMBER GOD AND FORGET SELF / MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER / THE SEA OF LOVE; lines 1032-1045 confidence: medium

Mankind is likened to waterfowl sprung from the Sea of Soul; the bird has risen from that Sea; humans are pearls abiding in it; waves follow from it.

The bird is said to have risen from the Sea, and the passage asks why it should make its home here.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE; lines 1392-1440 confidence: low

Love-moved souls circle like streams to an Ocean King; the addressee is Sun and Rose; spring flowers, dawn, moon, and nightingales express response to the addressee.

Love-moved souls are compared to streams circling onward toward their great Ocean King.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE; lines 1392-1440 confidence: medium

Love-moved souls circle like streams toward an Ocean King; the addressee is called the Sun of men's thoughts, associated with spring flowers, and praised as the Rose for whom nightingales sing.

Love-moved souls circle like streams toward their great Ocean King.
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The Persian Mystics: Jalálu'd-dín Rúmí THE TRUE MOSQUE / A PRAYER / ALL RELIGIONS ARE ONE / APPENDIX: A NOTE ON PERSIAN POETRY; lines 2319-2416 confidence: high

Rúdagí’s anecdote is introduced: Amír Nasr stays four years in Herát; his captains and courtiers long for Bukhárá and offer Rúdagí five thousand dinars to persuade him to return; Rúdagí takes up his harp to sing.

Rúdagí is commissioned to persuade the Amír to return to Bukhárá, sings before him, and the Amír departs immediately after the song.
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The Persian Mystics: Jámí THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE / THE FREEING OF ZULAIKHA'S SOUL / BREAKING THE IDOL; lines 1611-1655 confidence: medium

She says she wronged herself by turning her eyes to an idol, asks that the dark stain of sin be washed away, and prays for restored blessing and a rose from Yúsuf's garden.

After repentance and prayer, the next section presents Yúsuf and Zulaikha meeting again.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1301-1463 confidence: medium

The speaker asks who holds the secret Way from the carnal house of clay to freedom; brave ones rise like eagles, tread the golden path of duty, and death lifts the unfolding scenes.

Death is described as lifting scenes, making the soul free again, returning dust to dust, and allowing the freed soul to go where the deathless dwell.
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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 1630-1725 confidence: medium

The speaker bids farewell to the earthly home, asks forgiveness, asks that dust be mingled again with the addressed father/mother/teacher, imagines autumn blooms and winds at the tomb, and yields life forever in the mother's arms.

The speaker asks that dust be mingled once again with the mother and yields up life in her arms.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 554-709 confidence: medium

“Out of the Endless came I here! Into the Endless will I once more flow; / Out of it again in trust I come!”

The speaker comes from the Endless, will flow back into it, and says he comes out of it again in trust; the elemental passage also treats death and grave as transition and separation.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10606-10803 confidence: medium

The Persian preface is said to report that after death Omar appeared to his mother in a dream and repeated this quatrain.

The Persian preface note reports that Omar appeared to his mother in a dream after death and repeated a quatrain.
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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

Ramazan is past, Shawwal comes back, feast, song, and joy return, and wine-skin carriers in the streets announce a porter with a precious pack.

When Ramazan is past and Shawwal comes back, feast, song, joy, and wine-skin traffic return.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8071-8296 confidence: medium

No one who went before has returned to tell of the long road; when the addressee goes, he will return no more.

Those who went before travel a long road, and no one returns to report on it; the addressee will return no more.
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The Sufistic Quatrains of Omar Khayyam LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1699-1823 confidence: medium

Omar’s mathematical quatrain compares two persons to a pair of compasses with one body and a fixed centre; Donne’s verses are said to be almost exactly parallel, with a fixed foot, roaming foot, circle, and return.

Omar’s quatrain and Donne’s verses both use the two-footed compass, fixed centre, circular motion, and final reunion.
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The Sufistic Quatrains of Omar Khayyam LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1699-1823 confidence: medium

Omar compares two persons to a pair of compasses with two heads and one body that fix a centre and come together at the end; Donne’s verses are quoted as a close parallel involving fixed and roaming compass feet and return to the start.

Omar’s quatrain and Donne’s parallel use compass imagery in which one foot is fixed, the other roams, and the motion ends in return or reunion.
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The Sufistic Quatrains of Omar Khayyam LXXVII. / LXXXVI. / XCIX. / CVII.; lines 4636-4664 confidence: medium

Quatrain XCIX asks where old acquaintances will meet after vernal heat and describes them greeting beneath a branch leaning over a wall and shedding blossoms.

The quatrain imagines old acquaintances meeting and greeting under a blossom-shedding branch.
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The Sufistic Quatrains of Omar Khayyam OMAR KHAYYAM / STANZA / STANZA / STANZA; lines 4769-4818 confidence: medium

Variant wording says a human whisper came from poor earth, and that the mould in which mankind was cast was composed and named.

The variants connect human origin with poor earth, describe earth-born addressees being inverted to Earth, and speak of ending in what all begins and ends in.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 277-369 confidence: high

The passage gives origins for Muslim mysticism: emanation from and return to the divine essence, called Neo-platonism; contemplation and annihilation through Persia and the Vedantic school; pantheism among Persians; and the Alexandrian school.

The passage says beings emanate from God and discusses return to the divine essence, return to the bosom of the Divinity, and the soul's return to God after stages of banishment.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12913-13101 confidence: high

Those who have taken the long road have not returned to give news; the friend is warned not to place hope in the sordid world and is told he will not return here.

Those who have taken the long road are said not to have returned, and the passage repeats that no one who left the world can return or have life restored.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12913-13101 confidence: medium

Those who have taken the long road have not returned to give news; the friend is warned not to hope in the sordid world because he will not return here.

Those who have taken the long road are said not to return, and no one who has left the world can have life restored.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 11006-11089 confidence: medium

After the check at court, Hassan-Sebbah travels to Syria, adopts Ishmaelite dogmas, returns to Persia in concealment, recruits malcontents, and fortifies himself with disciples at Mount Alamout, raiding nearby country for supplies.

Hassan-Sebbah leaves court, voyages to Syria, adopts sectarian dogmas, and returns to Persia to recruit followers.
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The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZA / STANZAS WHICH APPEAR IN THE SECOND EDITION ONLY; lines 5045-5111 confidence: medium

Stanza XLIV urges embracing the waving cypress during a little hour of Grace before the Mother folds and dissolves the person in a last embrace.

The addressee is folded back into the Mother's arms and dissolved in a last embrace.
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The Sufistic Quatrains of Omar Khayyam VARIATIONS / OMAR KHAYYAM / STANZA / STANZA; lines 4710-4767 confidence: medium

"Came out by the same door as in I went."

The speaker says he came out by the same door as he entered, and another variant uses road imagery with knots unraveled.
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The Sufistic Quatrains of Omar Khayyam XXIV. / XXVI. / XXVII. / XXVIII.; lines 2730-2771 confidence: high

XXVII: the speaker, when young, frequents Doctor and Saint, hears argument, and comes out by the same door wherein he went.

Both XXVII and the C. 281 source quatrain state that the speaker comes out by the same door through which he entered.
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norse

Corpus Poeticum Boreale, Volume 1 FINAL READINGS. / INTRODUCTION. / FINAL READINGS. / CXXX INTRODUCTION,; lines 6087-6138 confidence: high

The note lists return to earth after death or disappearance and compares it to Ossian in later Finn ballads.

The passage lists the hero's return to earth after death or disappearance and compares it to Ossian in later Finn ballads.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 7993-8116 confidence: high

Niord was made in Wane-world by wise Powers, given to the Anses as a hostage, and will return to the Wanes at the doom of the Age.

Niord is made in Wane-world, given to the Anses as hostage, and will return to the Wanes at the doom of the Age.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 7993-8116 confidence: medium

When Swart’s Fire is quenched, Widar and Wali will inhabit the city of the Gods; Mood and Main will have Miollni after Wingni’s last battle.

After Swart’s Fire is quenched, new figures inhabit the gods’ city and inherit Miollni after Wingni’s last battle.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF LOST POEMS. 124 / EARLY WESTERN EPICS. / THE HELGI TRILOGY, / HELGI AND SIGRUN.; lines 10163-10288 confidence: high

Sigrun’s bondmaid sees Helgi and his company riding by in the dusk and asks whether this is a phantom, the Doom of the Powers, dead men riding, or leave granted to come home.

Helgi and his company are seen riding after death, and Helgi says they are not phantoms but have been granted leave to come home.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 2006-2108 confidence: medium

The story of the brothers’ flight from the Avars: the elder brother would rather kill the younger than leave him to the enemy; the boy says he can ride, is caught, slays his captor with a little sword, and rejoins his brethren.

The young brother is caught, kills his captor with a little sword, and rejoins his brethren.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4562-4657 confidence: medium

Later Eddic poems are said to preserve myths of a gallows-tree filling the universe, holy, life-giving, and sprinkled with white ooze, reflecting the Cross; the same section mentions Doomsday, Armageddon, a lost golden age, and a new heaven and new earth.

The eschatology is summarized as Doomsday and Armageddon together with the return of a lost golden age and a new heaven and new earth.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 5264-5334 confidence: medium

The translator hopes to induce Englishmen and Americans to "seek back" into the "Homeric age of their forefathers" and to "turn to the rock from which we are hewn."

The passage repeatedly urges readers to seek back, turn to the ancestral rock, and look back to the Wicking-tide as a formative historical era.
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Corpus Poeticum Boreale, Volume 1 THE LAY OF SWIPDAY AND MENGLAD. / ARISTOPHANES. / THE LAY OF SKIRNI. / VIII.; lines 9403-9520 confidence: medium

Thor needs to cross a stream he cannot ford because the water would put out his thunderbolts; Hoarbeard, identified as Woden in disguise, mocks him, denies passage, and leaves him to seek a long way home.

The introduction says Thor seeks a way home, cannot ford the stream, and is forced toward a long roundabout route when Hoarbeard denies passage.
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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 WESTERN WOLSUNG-LAY. / THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND.; lines 11240-11374 confidence: medium

The Anses and goddesses take counsel about recovering the hammer; Heimdall proposes wrapping Thor in bridal veil, necklace, keys, woman's coats, brooches, and hood.

The gods dress Thor as the demanded bride, Loki accompanies him as bridesmaid and explains suspicious signs, and Thor recovers the hammer when it is brought into the wedding rite.
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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 11240-11374 confidence: high

Thrym orders the hammer brought in to hallow the bride, to be laid on the maid's lap, and to hallow their hands together in wedlock.

The hammer is brought into the hall, placed on the disguised Thor's lap, and the conclusion says Woden's son got back his hammer.
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Heimskringla; Or, The Chronicle of the Kings of Norway ENDNOTES: / HARALD HARFAGER'S SAGA. / HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS.; lines 2903-3021 confidence: medium

Hakon's wound is bound but keeps bleeding; he travels north, becomes nearly lifeless, calls friends, gives instructions about the kingdom, names Eirik's sons as kings, mentions his daughter Thora and no son, and speaks of Christian penance if he lives or chosen burial if he dies in heathen land.

Hakon wants to go north toward his house and dies at the shore-side hill where he was born.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 13576-13668 confidence: high

Einar Tambaskelfer leaves for England, meets Earl Hakon, visits King Canute and receives gifts, goes to Rome, returns the next summer, and does not meet Olaf then.

Einar leaves the country, visits England, receives hospitality and gifts, travels to Rome, and comes back the following summer.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 16985-17085 confidence: high

Olaf states his intention of leaving the country, going east into Svithjod, and later to "return to the country, and regain his kingdoms, if God should grant him longer life"; he also predicts Earl Hakon's short rule and Canute's death and vanished kingdoms.

Olaf tells his friends that he intends to return to the country and regain his kingdoms if God grants him longer life, and expects Norway to return to fealty.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 17292-17386 confidence: medium

In Russia, Olaf weighs an offer from Jarisleif and Ingegerd to remain and receive Vulgaria; his men urge return to Norway, while Olaf considers laying down royal dignity, visiting holy places, and entering a monastic order.

Olaf in Russia considers accepting Vulgaria, going to holy places and entering a monastic order, or recovering his kingdom in Norway.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 17292-17386 confidence: high

After lying awake anxiously, Olaf enters light sleep toward morning and sees a great, superbly clothed man by his bed; he thinks the figure is King Olaf Trygvason.

A splendid man whom Olaf takes to be Olaf Trygvason appears in light sleep and urges him to return to the inherited kingdom; Olaf wakes with increased courage and resolves to go back.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 17388-17492 confidence: medium

Olaf tells King Jarisleif and Queen Ingegerd of his dream, says he believes the return is God's will and providence, and receives offers of assistance after they fail to dissuade him.

Olaf resolves to return home after a dream he regards as God's will and providence, receives royal assistance, and takes hope from the report that Norway is without a head.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 17388-17492 confidence: medium

Thorer rigs a ship, summons bondes, and gathers people; Harek of Thjotta also gathers many people; they make known that their force will go against Olaf to defend the country if he comes from the east.

Thorer Hund and Harek gather men and publicly declare that the force is going against Olaf to defend the country if he comes from the east.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 17494-17584 confidence: high

Norwegian chiefs have spies in Svithjod and Denmark to determine whether King Olaf has come from Russia; news confirms Olaf's arrival in Svithjod.

Olaf is reported as coming from Russia to Svithjod, remains resolved to enter Norway despite warnings, asks Onund for strength to conquer his kingdom, and gathers supporters.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 17586-17692 confidence: medium

Dag is introduced through royal kinship with Hring and Harald Harfager's line; Olaf sends him a message to join the expedition and promises him ancestral-scale rule if Norway is regained.

Olaf calls men to follow him and promises land and rewards in the effort to regain Norway from enemies.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 18879-18978 confidence: medium

Although Thorer Hund knew Olaf had fallen, many believed and spread a report that the king had escaped from battle and would soon come again with an army.

The passage says many believed and spread the report that the king had escaped the battle and would soon return with an army.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 19500-19522 confidence: high

They send men to Novgorod to King Jarisleif offering to take Magnus, son of King Olaf the Saint, to Norway and help him attain his father's heritage and be made king.

Magnus is identified as King Olaf's son and is offered assistance to go to Norway, attain his father's heritage, and be made king.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 19500-19522 confidence: medium

Einar Tambaskelfer and Kalf Arnason prepare a journey with a selected retinue from Throndhjem, travel east through Jamtaland, Helsingjaland, and Svithjod, procure ships, proceed east to Russia, and come to Ladoga in autumn.

Einar, Kalf, and their retinue undertake a long eastward journey to reach Magnus and arrange his movement toward Norway.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 7997-8101 confidence: high

Svein Forked Beard is in England with a Danish army and has seized Ethelred’s kingdom; he dies suddenly at night in bed, and Englishmen say Edmund the Saint killed him as Mercurius killed Julian.

Ethelred, after leaving England, returns when Svein dies and calls supporters, including Olaf and Northmen, to help recover the country.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 8260-8389 confidence: high

Olaf dreams of a great man of terrible appearance who says, “Return back to thy udal, for thou shalt be king over Norway for ever”; Olaf interprets this as rule for himself and his posterity.

Olaf is planning to sail to Jerusalem when a dream figure commands him to return to his udal and says he will be king over Norway forever; Olaf interprets this as rule for himself and his posterity.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 8640-8728 confidence: medium

In Vestfold Olaf is received kindly by his father's friends, acquaintances, and family; he arrives early at Sigurd's house, and servants run ahead to tell Asta of his approach.

Asta prepares the house, summons Sigurd, invites great people, and makes a feast as rejoicing for Olaf's return.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 8789-8871 confidence: high

Olaf says he has “returned to this country after a very long sojourn in foreign parts” and that he and his men lived on what they captured in war.

Olaf returns from foreign parts and asserts udal right to the possessions and kingdom of his forefathers.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 9380-9508 confidence: high

Earl Svein’s men flee or surrender; Svein’s chiefs consult, with Erling urging renewed battle and most others advising departure to the Swedish king; Svein discharges the fleet and sails away.

Svein leaves the country after defeat, seeks a foreign royal ally, and plans a route and forces for reconquest.
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Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 26539-26632 confidence: medium

Sigurd prepares to return, gives all his ships to the emperor, has the valuable figureheads set up in Peter's church, receives horses and guides, leaves Constantinople, and many Northmen remain in imperial pay.

Sigurd gives his ships to the emperor, the ship figureheads are placed in Peter's church, and the emperor gives Sigurd horses and guides for his return journey.
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Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 26539-26632 confidence: high

Sigurd travels through Bulgaria, Hungary, Pannonia, Suabia, and Bavaria, receives hospitality and help from Lotharius, Earl Eilif, and Nikolas, returns to Norway, and is said to have made an exceptionally honourable journey.

Sigurd returns to Norway after three years of travels, is joyfully welcomed, and people say none had made so honourable a journey from Norway.
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Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 27095-27200 confidence: medium

Sigurd calls his journey out of the country a princely expedition and mocks Eystein for staying home; Eystein answers that he equipped Sigurd before the expedition.

Sigurd refers to an expedition out of the country, victories in Saracen land, the journey to Jordan, and Eystein refers to Sigurd returning to Norway with a single ship.
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Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 27202-27317 confidence: high

Sigurd promises the journey, the kings appoint a meeting at Eyrarsund, Sigurd summons a levy in Norway and gathers about 300 ships; Nikolas arrives early, waits, and then leaves with the Danish fleet.

Sigurd promises a journey, summons a large fleet, carries out the Calmar levy, and returns to his kingdom with valuables and booty.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 4285-4394 confidence: low

Ragnfred sails from the Orkney Islands to Norway with troops and large ships, plunders in South More, and Hakon responds by fitting out ships and sending the war-token through the land.

Ragnfred returns from a year in the Orkney Islands to Norway with troops and ships, plunders, gathers support, and challenges Hakon.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 4396-4508 confidence: medium

Olaf notices the king's changed attitude, tells the queen he wants to travel to the Northern land where his family formerly had power and kingdoms, receives her good wishes, boards, and sails into the Baltic.

Olaf states a desire to travel to the Northern land where his family formerly held power and kingdoms, then boards ship and departs into the Baltic.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 5478-5570 confidence: high

Hakon hears of a man called Ole west over the North Sea, suspects he is of Norway's royal race, and connects him with the story of Trygve Olafson's son Olaf raised in Gardarike by King Valdemar.

Olaf is suspected and then revealed as a member of the Norwegian royal race, is told that communities desire a king of Harald Harfager's race, and sails toward the heritage of his ancestors.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE BLIND AND OF HARALD GILLE. / PRELIMINARY REMARKS / SAGA OF SIGURD, INGE, AND EYSTEIN, THE SONS OF HARALD / PRELIMINARY REMARKS.; lines 29332-29450 confidence: high

Erling's genealogy, friendship with King Inge, marriage to Christina, departure for Jerusalem, Orkney joining by Earl Ragnvald and Bishop William, and route following the same way King Sigurd the Crusader had sailed to Norvasund are described.

Erling leaves the country intending pilgrimage to Jerusalem, travels by sea to Palestine and the Jordan, returns to Norway by way of Constantinople and land travel, and is praised afterward.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE BLIND AND OF HARALD GILLE. / PRELIMINARY REMARKS / SAGA OF SIGURD, INGE, AND EYSTEIN, THE SONS OF HARALD / PRELIMINARY REMARKS.; lines 29452-29557 confidence: medium

King Eystein sails south along east Scotland to Aberdeen, kills many people, plunders the town, and Einar Skulason's stanza says many fell there.

Eystein sails through Scotland and England, fights a series of battles, plunders and burns settlements, then leaves England in autumn and returns to Norway.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 21423-21523 confidence: low

Harald spends years campaigning in Serkland and Sicily, returns to Constantinople, begins an expedition to Jerusalem, leaves his pay there, and is praised in verse for eighteen battles.

After years in Serkland and Sicily, Harald returns to Constantinople and then begins an expedition to Jerusalem, leaving his imperial pay there.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 21525-21644 confidence: high

After returning from Jerusalem to Constantinople, Harald longs to return to the North and gives up his Greek command when he hears Magnus Olafson is king of Norway and Denmark.

Harald longs to return to the North, gives up command in Greek service, escapes Constantinople, and sails northward.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 21646-21785 confidence: medium

Harald comes to Novgorod; King Jarisleif receives him kindly; Harald winters there and takes into his keeping gold and precious things sent from Constantinople, described as an unparalleled treasure in the Northern lands.

Harald leaves the eastern courts by ship and reaches Sweden with gold, precious goods, and fame after earlier service abroad.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 22083-22205 confidence: medium

Einar says he would rather follow King Magnus dead than any other king alive; Magnus's body is adorned in the king's ship and the followers prepare to return home, breaking up the army.

Einar rejects further campaigning in order to return Magnus's body to Nidaros and bury it in the church where Olaf the Saint's shrine stands.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 22083-22205 confidence: medium

Harald raises a levy of men and ships, sails south to Jutland, raids and burns through Denmark, anchors at Godnarfjord, and is represented in verses with images of sea-homes, anchors, sea-steeds, ships, waves, and Danes watching in dismay.

Harald raises men and ships, sails south, raids and burns in Denmark, gains booty, fails to establish footing, and returns to Norway.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 23460-23575 confidence: high

Harald halts at the farm, while Hakon rides east to Svithjod and stays with King Steinkel all summer; Harald later returns and travels north.

After refuge with Steinkel, Hakon returns to the Uplands and receives dues from locals who decline to pay Harald while Hakon lives and holds his fief.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 24456-24569 confidence: high

Olaf sails from England to Orkney, where Maria, daughter of Harald Sigurdson, dies suddenly the same day and hour her father falls; Olaf winters there, then goes to Norway and is proclaimed king with Magnus.

Olaf returns from England through Orkney to Norway and is proclaimed king together with his brother Magnus.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS.; lines 19525-19657 confidence: medium

Magnus journeys from Novgorod to Ladoga, rigs ships when the spring ice loosens, and is described in Arnor’s stanza as a ten-year-old preparing to take his crown with friends’ support.

Magnus travels from Novgorod and Ladoga through Svithjod toward Norway, ultimately entering Throndhjem to claim his father’s heritage.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS.; lines 19659-19765 confidence: medium

Magnus advances to Nidaros, is joyfully received, summons the Eyra-thing, is taken as king over the land formerly possessed by Olaf, appoints officers, orders a levy, and proceeds south along the coast.

Magnus's kingship is tied to the extent of his father Olaf's former possession, and verse says Kalf brought the young king from Russia to his father's sway.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS.; lines 19659-19765 confidence: medium

Short verse summary: Kalf is credited with helping Magnus get Norway's throne and showing the young king the way from Russia to his father's sway.

The verse credits Kalf Arnason with enabling Magnus to obtain Norway's throne and showing him the way from Russia to his father's sway.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS.; lines 19895-20032 confidence: high

Magnus Olafson comes to Svithjod from Russia; Sigvat meets him at Queen Astrid's house and all are glad at the meeting.

Magnus comes from Russia to Svithjod, is greeted as having come home, and is followed toward Norway and kingship.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF KYRRE. / PRELIMINARY REMARKS. / MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS.; lines 25471-25577 confidence: medium

Sveinke suspects the king's message may have been changed, but agrees to leave the country for the winter if he can retain his estates in peace, saying he does it for the mediators' sake.

Sveinke agrees to leave, departs to Gautland, later reconciles with King Magnus, returns home, and becomes the king's trusted friend.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF KYRRE. / PRELIMINARY REMARKS. / MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS.; lines 26018-26107 confidence: medium

Preparing to return to Norway, Magnus sends to Myrkjartan for slaughter cattle by the day before Bartholomew's day. When they do not arrive by the evening before mass-day, he goes ashore at sunrise with many men; the road passes through mires, mosses, paths, and brushwood.

While preparing to return to the ships and eventually Norway, Magnus's force is slowed in mires and attacked from concealment, with many men falling.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF SIGURD, INGE, AND EYSTEIN, THE SONS OF HARALD / PRELIMINARY REMARKS. / SAGA OF HAKON HERDEBREID (HAKON THE BROAD-SHOULDERED) (1) / PRELIMINARY REMARKS.; lines 29971-30058 confidence: medium

Hakon, King Sigurd's son and aged ten, is chosen chief and titled king by Eystein's former troop; he goes to Gautland with supporters. Inge seizes their estates and declares them banished. Gregorius is at Konungahella with a strong force defending the country.

After Inge declares Hakon's party banished, Hakon goes to Gautland; after defeat he flees again and then travels to Throndhjem, where he is received and taken as king.
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Laxdaela Saga CHAP. LXV / CHAP. LXVI / CHAP. LXVII / CHAP. LXVIII; lines 5646-5727 confidence: medium

Thorgils Hallason has been killed; Thorkell Eyjolfson's ship comes to Bjorn's-haven, another ship comes to Board-Eyr, and both are laden with timber. Thorkell is described as rich and owner of two merchant ships.

Thorkell comes back with merchant ships and news from Norway; Snorri urges him to give up voyaging, settle down, and marry Gudrun.
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Laxdaela Saga CHAP. LXVII / CHAP. LXVIII / CHAP. LXIX / CHAP. LXX; lines 5890-5908 confidence: high

A ship comes to White-river, half owned by Thorleik Bollison and half by a Norwegian man. Bolli rides to the ship when he hears of his brother's arrival, and the brothers greet each other joyfully.

Thorleik arrives by ship after time away; Bolli goes to meet him, and the brothers greet each other joyfully before Thorleik is welcomed for the winter.
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Laxdaela Saga CHAP. LXXIV / CHAP. LXXV / CHAP. LXXVI / CHAP. LXXVII; lines 6386-6420 confidence: high

After four winters from Thorkell's drowning, Bolli Bollison's ship comes into Islefirth with a mostly Norwegian crew.

The passage narrates Bolli's homecoming by ship after time abroad, his brought wealth and foreign gifts, and the renown gained from the journey.
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Laxdaela Saga CHAP. LXXIV / CHAP. LXXV / CHAP. LXXVI / CHAP. LXXVII; lines 6386-6420 confidence: medium

Bolli rides to Holyfell with his following, and Gudrun is very glad to see her son.

Gudrun is glad to see her son; Bolli's meeting with Snorri and Thordis is joyful; Snorri hosts him through the winter.
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Laxdaela Saga CHAP. X / CHAP. XI / CHAP. XII / CHAP. XIII; lines 818-907 confidence: high

Hoskuld boards his ship, sails with a fair wind to Iceland, lands at Salmon-river-Mouth, unloads the cargo, beaches the ship, and brings the timber home.

Hoskuld departs Norway by ship, reaches Iceland, lands, unloads timber and cargo, and returns to his household.
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Laxdaela Saga CHAP. XIX / CHAP. XX / CHAP. XXI / CHAP. XXII; lines 1765-1853 confidence: high

Olaf asks permission to go to Iceland; Harald offers him a place in service but permits the journey, prepares a large merchant ship loaded with wood and rigging, gives it to Olaf, and Olaf sails to Iceland with a fair wind.

Olaf asks leave from the king, departs Norway by ship, lands in Iceland, and is reunited with kin.
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Laxdaela Saga CHAP. XL / CHAP. XLI / CHAP. XLII / CHAP. XLIII; lines 3610-3612 confidence: medium

CHAP. XLIII / Kjartan comes back to Iceland, A.D. 1001

The heading explicitly says that Kjartan comes back to Iceland.
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Laxdaela Saga CHAP. XLI / CHAP. XLII / CHAP. XLIII / CHAP. XLIV; lines 3728-3808 confidence: high

Kjartan and Kalf set sail, reach White-river in Burgfirth, and tidings of Kjartan's arrival spread widely.

Kjartan sails back to Iceland, news of his arrival spreads, his father and kinsfolk rejoice, and he returns to his home district.
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Laxdaela Saga CHAP. XVIII / CHAP. XIX / CHAP. XX / CHAP. XXI; lines 1635-1721 confidence: medium

Myrkjartan and Olaf exchange identities; Myrkjartan questions Olaf's origin, allegiance, and kin. Olaf says he sailed from Norway, has King Harald's bodyguard aboard, names Hoskuld as his father, and says Melkorka his mother is reported to be Myrkjartan's daughter.

People treat it as important news that the king is travelling with the son of his daughter, who had been carried off in war long ago; Olaf's journey brings the descendant back to the maternal royal household.
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Laxdaela Saga CHAP. XVIII / CHAP. XIX / CHAP. XX / CHAP. XXI; lines 1722-1762 confidence: medium

Olaf thanks the king but declines the offer, saying he will not risk how the king's sons may act, prefers swift honour to lasting shame, wants to go to Norway, and says his mother would have little delight if he did not return.

Olaf refuses the offered kingdom and states his wish to go to Norway and return to his mother, then sails and reaches Norway.
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Laxdaela Saga CHAP. XXXVII / CHAP. XXXVIII / CHAP. XXXIX / CHAP. XL; lines 3205-3291 confidence: medium

At Nidaross many high-status Icelanders and three Icelandic ships are present; the king has forbidden the ships to sail because the Icelanders will not take the faith he preaches.

The Icelanders at Nidaross had wanted to sail west to Iceland, but the king forbids their ships to sail because they refuse the new faith.
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Laxdaela Saga LXXVII. THE RETURN OF BOLLI, A.D. 1030 / LXXVIII. THE DEATH OF SNORRI, AND THE END, A.D. 1031 / THE LAXDALE SAGA / CHAP. I; lines 243-274 confidence: low

Headings include “THE DROWNING OF THORKELL,” “THE RETURN OF BOLLI,” and “THE DEATH OF SNORRI, AND THE END.”

A chapter heading in the supplied passage is titled as the return of Bolli.
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Laxdaela Saga XIII. HOSKULD RETURNS TO ICELAND, A.D. 948. / XIV. THE MURDER OF HALL, INGJALD'S BROTHER. / XV. THOROLF'S ESCAPE WITH ASGAUT THE THRALL. / XVI. THORD BECOMES OLAF'S FOSTER FATHER, A.D. 950.; lines 100-124 confidence: high

Headings state that Ketill goes to Scotland, A.D. 890, and Unn goes to Iceland, A.D. 895.

The headings state that Ketill goes to Scotland, Unn goes to Iceland, and Hoskuld returns to Iceland.
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Laxdaela Saga XLVI. FEAST AT HERDHOLT AND THE LOSS OF KJARTAN'S SWORD, A.D. 1002 / XLVII. KJARTAN GOES TO LAUGAR, AND OF THE BARGAIN FOR TONGUE, A.D. 1003 / XLVIII. THE MEN OF LAUGAR AND GUDRUN PLAN AN AMBUSH FOR KJARTAN, A.D. 1003 / XLIX. THE DEATH OF KJARTAN; lines 173-191 confidence: high

XL. KJARTAN AND BOLLI VOYAGE TO NORWAY, A.D. 996

The headings explicitly include a voyage to Norway followed by returns to Iceland and home.
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Laxdaela Saga XXIV. THE BUILDING OF HERDHOLT, A.D. 960 / XXV. ABOUT HOSKULD'S SONS / XXVI. THE DEATH OF HOSKULD, A.D. 985 / XXVII. THE FUNERAL FEAST FOR HOSKULD; lines 126-147 confidence: medium

XXI. OLAF THE PEACOCK GOES TO IRELAND, A.D. 955

Headings state that Olaf the Peacock goes to Ireland and later comes home to Iceland.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4135-4274 confidence: high

Loki is threatened by the gods, promises to restore Idun, borrows Freya's falcon plumage, flies to Thrym-heim, finds Idun mourning, transforms her into a nut or swallow according to variant accounts, and carries her toward Asgard.

Idun is mournfully exiled from Asgard and treated as Thiassi's captive; Loki retrieves her and returns her to the gods.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4135-4274 confidence: high

Loki is threatened by the gods, promises to restore Idun, borrows Freya's falcon plumage, flies to Thrym-heim, finds Idun mourning exile from Asgard and Bragi, changes her into a nut or swallow, and carries her back.

Idun is absent from Asgard, held by Thiassi, and brought back by Loki to the gods.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 4986-5124 confidence: high

Odur leaves Freya and wanders far away; Freya weeps, and her tears turn to gold in stones and amber in the sea.

Odur leaves home and wanders; Freya searches through many lands under many names and finally finds him, after which they return home together.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 4986-5124 confidence: high

Odur, restless and wearying of Freya's company, suddenly leaves home and wanders far into the wide world.

Odur leaves Freya, she mourns and searches through many lands, then finds him and returns home with him.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR / CHAPTER XVI: VALI; lines 6022-6149 confidence: medium

Vali is one of the twelve deities in Glads-heim, shares Valaskialf with Odin, and is destined to survive the last battle and reign with Vidar over the regenerated earth.

Vali is destined before birth to survive the last battle and twilight of the gods and reign with Vidar over the regenerated earth.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI; lines 8422-8532 confidence: medium

Loki remains in this painful position until Ragnarok, when his bonds are loosed and he fights at Vigrid, falling by Heimdall's hand while Heimdall is also slain.

Loki is destined to remain bound until Ragnarok, when his bonds will be loosed and he will fight at Vigrid.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XV: VIDAR / CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS; lines 6539-6657 confidence: medium

Völund goes to Alf-heim, where the passage says he finds his beloved wife and lives happily with her until the twilight of the gods.

After his escape, Völund goes to Alf-heim, finds his beloved wife, and lives happily with her until the twilight of the gods.
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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 XXII: LOKI / CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES; lines 9042-9171 confidence: medium

Will-o'-the-wisps are called elf lights that mislead travellers; Jack-o'-lanterns are restless spirits of murderers forced to return to the scenes of their crimes.

Will-o'-the-wisps are said to mislead travellers, while Jack-o'-lanterns are restless spirits of murderers forced to return to crime scenes.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10331-10442 confidence: medium

Brunhild arrives at the Niblung court; when Sigurd sees her reproachful eyes, Grimhild's spell breaks and his memories return, but he is bound to Gudrun and Brunhild to Gunnar.

When Sigurd encounters Brunhild's eyes at court, Grimhild's spell breaks and the past returns to him in bitter recollection.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9547-9642 confidence: medium

Sigmund and Sinfiotli are captured by the Goths; Siggeir orders them buried alive in one mound with a stone partition between them. Signy throws Sinfiotli a straw bundle, which the Goths assume contains provisions.

Sigmund and Sinfiotli are confined in a grave-mound as if dead, receive Odin’s sword hidden in straw, cut through the barrier, and emerge through the roof.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9547-9642 confidence: medium

After vengeance for the Volsungs, Sigmund sails with Sinfiotli to Hunaland, is welcomed to power under the ancestral tree Branstock, marries Borghild, and fathers Hamond and Helgi.

After vengeance, Sigmund returns to Hunaland, is welcomed to power, and is associated with the ancestral tree Branstock.
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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 9986-10091 confidence: medium

Gripir, knowing the future, foretells Sigurd's career; Sigurd leaves his mother and sails with Regin to avenge Sigmund before slaying the dragon.

Sigurd sails to the land of his fathers, vows to avenge Sigmund before killing the dragon, and successfully defeats Lygni before returning to the Fafnir quest.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 10939-11058 confidence: high

Thorsten encounters Jokul, Njorfe's eldest son, who has seized Sogn, killed the king, banished Belé, and transformed Ingeborg into the likeness of an old witch.

Thorsten finds the banished heir Belé and restores him to his hereditary throne.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11477-11599 confidence: high

Frithiof sails home, reaches Framnäs after six days, and finds his home reduced to ashes by Helgé's orders.

Frithiof comes back to Framnäs and finds his home reduced to ashes by Helgé's orders.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11477-11599 confidence: high

Frithiof sails six days to Framnäs, finds his home burned by Helgé's orders, is greeted by his hound and steed, learns from Hilding that Ingeborg is Sigurd Ring's wife, and goes in rage toward the temple.

Frithiof returns from overseas and discovers Framnäs burned and desolate.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11601-11720 confidence: high

After three years, Frithiof decides to visit Sigurd Ring’s court; Björn warns him, but Frithiof says Angurvadel keeps him from being alone, leaves Ellida with Björn, wears a bear-hide disguise, and arrives at Yuletide.

After three years of absence, Frithiof determines to return northward and visit Sigurd Ring’s court.
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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: medium

Vali and Vidar return to Ida; Modi and Magni, Thor's sons, rescue their father's sacred hammer from the general destruction and bring it there.

Modi and Magni rescue Thor's sacred hammer from the general destruction and bring it to Ida after the old divine order falls.
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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 CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12542-12649 confidence: high

Odin's disappearance and Frigga's desolation are compared with Proserpine and Adonis myths; Frigga and Freya mourn absent husbands until their return.

The passage links the absence and return of Odin, Odur, Proserpine, and Adonis with mourning female figures and the earth's desolation and renewal.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12651-12759 confidence: medium

Thor’s struggle against Hrungnir is compared with Hercules’ fights; Groa is compared with Ceres because she mourns absent Orvandil and rejoices when she hears he will return.

Groa mourns absent Orvandil and rejoices at his return, and this is compared with Ceres and Proserpine.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12651-12759 confidence: medium

Magni, Thor’s son, shows strength at three hours old by lifting Hrungnir’s leg from Thor; Thor’s appetite at Thrym’s feast is compared with Mercury’s first meal; Thor’s crossing of Veimer is compared with Jason wading across a torrent on the way to Pelias to recover his father’s throne.

Thor crosses the swollen tide of Veimer, and Jason wades across a torrent on his way to recover possession of his father’s throne.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12761-12872 confidence: high

Idun is a spring figure, compared with Adonis, Proserpine, and Eurydice; Thiassi carries her away and she is detained in Jötun-heim.

Idun is carried away by Thiassi, detained in Jötun-heim, and rescued by Loki, with explicit comparisons to Proserpine, Adonis, and Eurydice.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12874-12978 confidence: medium

Freya/Odur are compared with Venus/Adonis: departure, transformed tears, return and joy, animal-drawn cars, and refusal or desertion of unwanted husbands.

Freya loses and recovers Odur, with tears and renewed joy paralleling Venus and Adonis.
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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 1709-1827 confidence: high

Odin is absent so long that the gods fear he will not return; Vili and Ve usurp his power and throne and are said to take Frigga; the passage cites Sæmund's Edda.

Odin is absent from Asgard; Vili and Ve usurp his place; they vanish when Odin returns.
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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 1709-1827 confidence: medium

Near death, the semi-historical Odin assembles followers, cuts himself nine times in the breast with his spear, calls this carving Geir odds, and says he will return to Asgard to await them.

As death approaches, Odin wounds himself nine times with a spear and announces return to Asgard, where he will await followers for feasting, drinking, and fighting.
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Myths of the Norsemen: From the Eddas and Sagas Myths of the Norsemen: From the Eddas and Sagas / CONTENTS / LIST OF ILLUSTRATIONS; lines 125-193 confidence: medium

The listed titles include “Ingeborg,” “Frithiof Cleaves the Shield of Helgé,” “Ingeborg Watches her Lover Depart,” “Frithiof’s Return to Framnäs,” several further Frithiof scenes, “Odin and Fenris,” “The Ride of the Valkyrs,” and “The Storm-Ride.”

The titles include “Ingeborg Watches her Lover Depart” and “Frithiof’s Return to Framnäs.”
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The Poetic Edda HARBARTHSLJOTH / THE POEM OF HARBARTH / INTRODUCTORY NOTE / NOTES; lines 5497-5624 confidence: medium

Thor’s Journey in the East is linked to Snorri’s episode with Skrymir and Utgartha-Loki, where Thor lifted the cat that turned out to be Mithgarthsorm; Hymiskvitha is said to relate another incident of the journey.

The notes describe Thor’s Journey in the East, encounters with giants, and his lack of legal protection in enemy territory.
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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 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 / HARBARTHSLJOTH / THE POEM OF HARBARTH / INTRODUCTORY NOTE; lines 4986-5183 confidence: medium

Thor is returning from a journey in the East, comes to a sound, and sees a ferryman with a boat on the other side.

Thor is on his way back from the East, comes to a sound, and must negotiate with a ferryman for passage; Harbarth predicts a doleful homecoming.
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The Poetic Edda NOTES / HELGAKVITHA HUNDINGSBANA II / THE SECOND LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE; lines 12207-12339 confidence: high

The note summarizes Section I as Helgi's disguised adventure in Hunding's home; Sections II-III as Helgi-Sigrun dialogues; Section VI as Dag telling Sigrun of Helgi's death, her curse and lament; and Section VIII as the return of dead Helgi and Sigrun's visit to him in the burial hill.

The introductory note states that the final section deals with the return of the dead Helgi and Sigrun's visit to him in the burial hill.
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The Poetic Edda NOTES / HELGAKVITHA HUNDINGSBANA II / THE SECOND LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE; lines 12538-12731 confidence: high

A maiden sees Helgi riding to his hill with many men and asks if it is a dream, divine doom, dead men riding, or home-coming for heroes; Helgi says it is no dream or end of the world and that home-coming is not granted.

A maiden sees Helgi ride to the hill with many men and asks if dead men ride; Helgi denies that the event is a dream or general home-coming.
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The Poetic Edda NOTES / HELGAKVITHA HUNDINGSBANA II / THE SECOND LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE; lines 12733-12764 confidence: high

Sigrun says Sigmund's son would have come from Othin's seat if he could; hope of the hero's return grows dim when eagles sit on ash-tree boughs and men seek the meeting of dreams.

Sigrun says Sigmund's son would have come from Othin's seat if he could and explicitly mentions the hero's return, while the maiden frames the destination as the house of the dead.
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The Poetic Edda NOTES / SKIRNISMOL / THE BALLAD OF SKIRNIR / INTRODUCTORY NOTE; lines 4658-4819 confidence: medium

Skirnir rides home; Freyr asks what was done in the giants' dwelling, and Skirnir reports the Barri meeting nine nights hence.

Skirnir rides home and reports the appointed Barri meeting; Freyr responds by lamenting the delay caused by desire.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1219-1311 confidence: medium

Hnir appears with Othin and Loki, survives the destruction, receives prophecy in the new age, and is given as a hostage to the Wanes in exchange for Njorth.

Hnir is said to survive the destruction and assume the gift of prophecy in the new age.
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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 Saga of Grettir the Strong: Grettir's Saga CHAPTER II. THE BATTLE OF HAFRSFJORD / CHAPTER IV. FIGHT WITH VIKINGS VIGBJOD AND VESTMAR / CHAPTER V. VISIT OF ONUND AND THRAND TO EYVIND IN IRELAND / CHAPTER VI. DEATH OF BJORN; DISPUTES OVER HIS PROPERTY IN NORWAY; lines 335-383 confidence: medium

Thrand hears of Bjorn's death and prepares to leave the Hebrides; Onund decides to accompany him; Ofeig and Thormod go to Iceland, settle there, and the passage records Thormod's daughters and descendants.

Thrand returns from the West to Norway after hearing of his father's death and later takes over the property held for him.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXVIII. FIGHT WITH THORODD THE SON OF SNORRI / CHAPTER LXX. THE PEOPLE OF SKAGAFJORD / CHAPTER LXXI. THE BONDIS CLAIM THEIR PROPERTY IN DRANGEY / CHAPTER LXXII. GRETTIR VISITS THE THING AT HEGRANES; lines 5918-5993 confidence: medium

Hjalti declares that the peace will be upheld, Grettir may depart unhindered until he reaches home, and the truce will then expire; Thorbjorn Angle remains silent.

Hjalti grants Grettir peace until he reaches home, and Grettir later returns to Drangey.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXXII. GRETTIR VISITS THE THING AT HEGRANES / CHAPTER LXXIII. VISIT OF THORBJORN ANGLE TO DRANGEY / CHAPTER LXXIV. THE FIRE GOES OUT IN DRANGEY / CHAPTER LXXV. GRETTIR SWIMS TO THE MAINLAND FOR FIRE; lines 6057-6099 confidence: medium

The chapter heading frames the episode as Grettir swimming to the mainland for fire. Grettir prepares for a swim, Illugi considers the journey hopeless, and Grettir crosses calm water with the current to reach Reykjanes after sunset.

The chapter heading identifies a swim to the mainland for fire; the passage narrates Grettir's departure across water, his arrival at Reykjanes and Reykir, and his later return to the island by ship.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXXII. GRETTIR VISITS THE THING AT HEGRANES / CHAPTER LXXIII. VISIT OF THORBJORN ANGLE TO DRANGEY / CHAPTER LXXIV. THE FIRE GOES OUT IN DRANGEY / CHAPTER LXXV. GRETTIR SWIMS TO THE MAINLAND FOR FIRE; lines 6057-6099 confidence: high

Grettir approaches Thorvald, explains his difficulty, and asks to be taken back to the island; Thorvald lends him a ship and takes him over, and Grettir thanks him.

Thorvald hears Grettir's difficulty, lends him a ship, and takes him back to the island.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXXXVIII. ADVENTURES OF THORSTEINN AND SPES / ENDNOTES: / CHAPTER LXXXIX. THE ORDEAL / CHAPTER XC. THORSTEINN AND SPES RETURN TO NORWAY; lines 7290-7328 confidence: high

After two years in Constantinople, Thorsteinn wants to visit his property in Norway, sells property for ready money, and leaves with Spes and followers, sailing to Norway.

Thorsteinn prospers in Constantinople, then leaves with Spes and followers, sails to Norway, is welcomed by kin, and settles there in honor.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER VII. MURDER OF ONDOTT CROW, AND THE VENGEANCE THEREFOR / CHAPTER VIII. ONUND AND ASMUND SAIL TO ICELAND / CHAPTER IX. ONUND SETTLES IN KALDBAK / CHAPTER XII. BATTLE AT RIFSKER; lines 743-807 confidence: medium

Thorgrim enforces hard work in his household; Asmund resists work, asks to go abroad, receives cash, leaves, trades in many lands, becomes wealthy, and gains Norwegian friends.

After foreign trade and voyages, Asmund comes to Iceland, grows tired of travel, marries Asdis, and takes residence at Bjarg.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XLIII. THE SONS OF THORIR OF SKARD ARE SLAIN BY ATLI AND GRIM / CHAPTER XLIV. SETTLEMENT OF THE FEUD AT THE HUNAVATN THING / CHAPTER XLV. ATLI MURDERED BY THORBJORN OXMAIN / CHAPTER XLVI. SENTENCE OF OUTLAWRY PASSED UPON GRETTIR AT THE ALL-THING; lines 3756-3887 confidence: medium

Grettir lands in Iceland and hears at once that his father is dead, his brother slain, and he has been declared outlaw; his verse names exile and kin-deaths, and the narration says he remains merry.

When Grettir returns to Iceland, he immediately hears of his father's death, his brother's killing, and his own outlawry.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XLIII. THE SONS OF THORIR OF SKARD ARE SLAIN BY ATLI AND GRIM / CHAPTER XLIV. SETTLEMENT OF THE FEUD AT THE HUNAVATN THING / CHAPTER XLV. ATLI MURDERED BY THORBJORN OXMAIN / CHAPTER XLVI. SENTENCE OF OUTLAWRY PASSED UPON GRETTIR AT THE ALL-THING; lines 3889-3928 confidence: high

Grettir keeps his planned northward journey secret; Grim offers future protection but wants to avoid outlawry for harbouring Grettir.

Grettir conceals his northward travel, arrives at Bjarg at midnight, enters by a back door, and remains there without his presence becoming known.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XVII. GRETTIR SAILS FOR NORWAY AND IS WRECKED ON HARAMARSEY / CHAPTER XVIII. ADVENTURE IN THE HOWE OF KAR THE OLD / CHAPTER XIX. BERSERKS AT HARAMARSEY / CHAPTER XX. THORFINN'S RETURN. GRETTIR VISITS THE NORTH; lines 1724-1804 confidence: high

After Yule-tide, Thorfinn prepares for homeward travel, dismisses guests with gifts, sails with his men, lands near the boat-houses, and sees a ship on the sand recognized as his great boat.

Thorfinn returns home, finds ships and a berserks' craft, and suspects that dangerous vikings have been at his property.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XVIII. ADVENTURE IN THE HOWE OF KAR THE OLD / CHAPTER XIX. BERSERKS AT HARAMARSEY / CHAPTER XX. THORFINN'S RETURN. GRETTIR VISITS THE NORTH / CHAPTER XXI. ADVENTURE WITH A BEAR; lines 1912-1934 confidence: medium

"Oft returned the watcher at night / trembling home, but sound in limb. / None ever saw me sit in the dusk / at the cave; yet now I am home returned."

The verse foregrounds returning home at night and being at a cave at dusk, with the speaker saying he is now home returned.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XXXV. THE FIGHT WITH GLAM'S GHOST / CHAPTER XXXVI. THORBJORN SLOWCOACH AT HOME / CHAPTER XXXVII. GRETTIR SAILS FOR NORWAY AND KILLS THORBJORN SLOWCOACH / CHAPTER XXXVIII. GRETTIR FETCHES FIRE--THE SONS OF THORIR ARE BURNT; lines 3311-3415 confidence: medium

An uproar arises in the church; King Olaf says the ordeal cannot take place now and calls Grettir a man of ill luck whose ill-fortune cannot be contended against.

King Olaf acknowledges Grettir's strength and courage but says his luck is too bad to remain with him; he grants leave to depart and predicts Grettir's return to Iceland, where he is destined to die.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XXXVIII. GRETTIR FETCHES FIRE--THE SONS OF THORIR ARE BURNT / CHAPTER XL. ADVENTURE WITH THE BERSERK SNAEKOLL / CHAPTER XLI. THORSTEINN DROMUND'S ARMS / CHAPTER XLII. DEATH OF ASMUND LONGHAIR; lines 3521-3549 confidence: medium

Atli becomes a great bondi and provisions dealer, travels to Snaefellsnes for dried fish, visits Gamli, is joined by Grim and another man, buys much fish, carries it on seven horses, and turns homeward.

Atli leaves home to obtain dried fish and later turns homeward carrying the goods on horses.
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The Saga of Grettir the Strong: Grettir's Saga THE SAGA OF GRETTIR THE STRONG / GRETTIR'S SAGA / CHAPTER I. THE FAMILY AND EARLY WARS OF ONUND THE SON OF OFEIG / CHAPTER II. THE BATTLE OF HAFRSFJORD; lines 180-239 confidence: medium

In the Southern Islands, Thrand and Onund find Ofeig and Thormod; the men become friendly, each thinking the others had risen from the dead after their last meeting in wartime Norway.

In the Southern Islands, each group thinks the other has risen from the dead because they had last met during the worst of the war in Norway.
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The Saga of Grettir the Strong: Grettir's Saga The Saga of Grettir the Strong: Grettir's Saga / THE SAGA OF GRETTIR THE STRONG / GRETTIR'S SAGA / CHAPTER I. THE FAMILY AND EARLY WARS OF ONUND THE SON OF OFEIG; lines 66-96 confidence: medium

The group stays for winter, spends the next three summers harrying Ireland and Scotland, and then returns to Norway.

After a winter stay and three summers of harrying Ireland and Scotland, the group returns to Norway.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CLVI. / BRIAN'S BATTLE. / CHAPTER CLVII. / THE SLAYING OF KOL THORSTEIN'S SON.; lines 17226-17290 confidence: medium

Flosi travels south across the sea on pilgrimage to Rome, receives absolution from the Pope himself, and gives a great sum of money for it.

Flosi undertakes pilgrimage to Rome, receives absolution from the Pope after giving a great sum of money, returns by a long route, and finally reaches Iceland after fulfilling atonement terms in fines and foreign travel.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CLVII. / THE SLAYING OF KOL THORSTEIN'S SON. / CHAPTER CLVIII. / OF FLOSI AND KARI.; lines 17293-17354 confidence: high

Kari sails south across the sea, begins his pilgrimage in Normandy, receives absolution, returns by the western way, and sails to Dover.

Kari leaves by sea, begins a pilgrimage in Normandy, receives absolution, and returns by a western sea route toward England and Caithness.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXXXII. / FLOSI'S DREAM. / CHAPTER CXXXIII. / OF FLOSI'S JOURNEY AND HIS ASKING FOR HELP.; lines 13641-13661 confidence: medium

Hall advises Flosi to go home with the sons of Sigfus, arrange homestead matters, later ride to the Thing together without scattering the band, and let the sons of Sigfus visit their wives on the way.

Hall counsels Flosi to go home first and later ride to the Thing together with an undivided band; Flosi then returns to Swinefell and stays until the Thing.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER LXXXIV. / OF EARL SIGURD. / CHAPTER LXXXV. / THE BATTLE WITH THE EARLS.; lines 8588-8627 confidence: medium

Kari and Njal's sons remain with the Earl, then go sea-roving, harry widely, win victories, conquer Godred King of Man, and return with much goods.

Kari and Njal's sons go sea-roving, win victories, conquer Godred King of Man, and fare back with much goods.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER LXXXVIII. / EARL HACON FIGHTS WITH NJAL'S SONS. / CHAPTER LXXXIX. / NJAL'S SONS AND KARI COME OUT TO ICELAND.; lines 9317-9340 confidence: high

Kari and Njal's sons prepare for Iceland, visit the Earl, receive good gifts, and part in friendship.

Kari and Njal's sons set out for Iceland, cross the sea, land at Eyrar, ride home to Bergthorsknoll, and are welcomed.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER V. / ATLI ARNVID SON'S SLAYING. / CHAPTER VI. / HRUT SAILS OUT TO ICELAND.; lines 1938-2077 confidence: high

Hrut thanks the king, receives a kind farewell, goes to his ship, and has fair wind until reaching Borgarfirth.

Hrut sails to Borgarfirth, returns home, and has the ship and wares unloaded and stored.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER XXIX. / GUNNAR GOES ABROAD. / CHAPTER XXX. / GUNNAR GOES A-SEA-ROVING.; lines 3768-3804 confidence: medium

Gunnar asks Tofi how he wants repayment; Tofi answers, “I am a Dansk man by race, and I wish thou wouldst bring me to my kinsfolk.”

Gunnar asks Tofi how he wishes to be repaid, and Tofi asks to be brought to his kinsfolk.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER XXX. / GUNNAR GOES A-SEA-ROVING. / CHAPTER XXXI. / GUNNAR GOES TO KING HAROLD GORM'S SON AND EARL HACON.; lines 3807-3856 confidence: medium

The king says Gunnar has no peer and offers wife and power if he settles; Gunnar says he will first return to Iceland, and that fate will settle whether he comes back.

Gunnar says he will first sail back to Iceland to see friends and kin; when the king doubts he will return, Gunnar says fate will decide.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER XXXI. / GUNNAR GOES TO KING HAROLD GORM'S SON AND EARL HACON. / CHAPTER XXXII. / GUNNAR COMES OUT TO ICELAND.; lines 3859-3913 confidence: high

The Earl asks Gunnar's plans; Gunnar will go to Iceland; the Earl promises meal and timber for the ship despite scarce grain and sailing.

Gunnar decides to go to Iceland, outfits and sails his ship with companions, arrives before the Thing, rides home, and is gladly received.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CONCLUSION. / ICELANDIC CHRONOLOGY. / CONTENTS. / CHAPTER; lines 1168-1334 confidence: medium

The contents include titles about Hrut's cruise, Hrut sailing out to Iceland, Hallvard coming out to Iceland, Gunnar going abroad, Gunnar sea-roving, Gunnar coming out to Iceland, Sigmund coming out to Iceland, and Kolskegg going abroad.

The chapter titles include repeated departures, sea travel, going abroad, and returns or arrivals in Iceland, especially for Hrut, Gunnar, Hallvard, Sigmund, and Kolskegg.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CONCLUSION. / ICELANDIC CHRONOLOGY. / CONTENTS. / CHAPTER; lines 1336-1494 confidence: high

Headings include Njal's sons sailing abroad, Hrapp's voyage from Iceland, and Njal's sons and Kari coming out to Iceland.

The headings list sailing abroad, voyages from Iceland, coming out to Iceland, and later going abroad.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga SOCIAL PRINCIPLES. / DAILY LIFE IN NJAL'S TIME. / CONCLUSION. / ICELANDIC CHRONOLOGY.; lines 1029-1165 confidence: medium

Entries from circa 945-974 list Gunnar's birth, Njal's sons' births, marriages involving Hallgerda, Hrut's overseas travel, Hrut's marriage and separation, disputes at the Althing, Earl Hacon's rule, Gunnar's overseas travel and return, and Gunnar's marriage to Hallgerda.

Multiple entries record figures going abroad, returning to Iceland, or traveling through Norway, Orkney, Rome, and Caithness.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga The Story of Burnt Njal: From the Icelandic of the Njals Saga / THE STORY OF BURNT NJAL; lines 68-93 confidence: medium

“Fair is Lithe: so fair that it has never seemed to me so fair; the corn fields are white to harvest, and the home mead is mown: and now I will ride back home, and not fare abroad at all.”

The quoted speaker explicitly says they will ride back home and not fare abroad.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XLII. Gudrun sends her Sons to avenge Swanhild. / CHAPTER XLIII. The Latter End of all the Kin of the Giukings. / APPENDIX: EXCERPTS FROM THE POETIC EDDA. / PART OF THE SECOND LAY OF HELGI HUNDINGS-BANE (1); lines 5301-5521 confidence: high

A barrow is raised over Helgi; when he comes to Valhall, Odin bids him be lord there. Helgi orders Hunding to prepare a foot-bath, kindle fire, bind hounds, tend horses, and wash swine.

Helgi is placed in a barrow and in Valhall; later he rides with dead warriors toward the mound, and the dead say warriors may go homeward.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda THE STORY OF THE VOLSUNGS AND NIBLUNGS. / CHAPTER V. Of the Slaying of King Volsung. / CHAPTER VII. Of the Birth of Sinfjotli the Son of Sigmund. / CHAPTER VIII. The Death of King Siggeir and of Signy.; lines 1441-1551 confidence: medium

Sinfjotli drives the sword into the stone, Sigmund grips it from the other side, and together they saw the stone apart, cut through stone and iron, and escape the barrow.

Sigmund and Sinfjotli survive the barrow and hall episode; Sigmund returns to his father's land, expels the occupying king, and becomes ruler.
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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 151-218 confidence: high

Sweyn’s typical plan is spring farm work and sowing, then a spring Viking voyage until after midsummer; after harvest and grain storage, he goes on an autumn Viking voyage until about a month before winter.

Sweyn alternates sowing, a spring Viking voyage and return, harvest and grain storage, and an autumn Viking voyage ending shortly before winter.
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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 Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 89-149 confidence: medium

The passage says one land preserved old learning: traditions elsewhere in Europe were altered by foreign influence, but Iceland held the old tongue and stores of tale and poem.

The passage says old tales are becoming a common heritage again and hopes for a great new birth that gives back to language and literature what ignorance nearly destroyed.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV. / THE DEATH OF BALDER.; lines 2882-2960 confidence: medium

Frigg asks who will ride to Hel, find Balder, and offer ransom for his return to Asgard; Hermod the Nimble mounts Odin's Sleipner and gallops away.

Frigg asks for someone to ride the way to Hel to find Balder and offer ransom for his return to Asgard; Hermod undertakes the journey on Sleipner.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda EXTRACTS FROM / THE POETICAL DICTION. / THOR AND HRUNGNER. / IDUN.; lines 4104-4283 confidence: high

The giant demands that Loki bring him the sorrow-healing maid who keeps the youth-preserving apples, and Loki brings Idun to the giant's gard.

Loki brings Idun to the giant, is later bound and threatened by the gods, and must lead her back by his tricks.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda TO THE FOOLING OF GYLFE. / CHAPTER I. / CHAPTER II. / IDUN AND HER APPLES.; lines 3397-3451 confidence: high

The asas become gray-haired and old because Idun has disappeared; they hold council, identify Loke as the last seen with her, seize and threaten him, and he promises to bring Idun back if Freyja lends her falcon-guise.

Loke promises to bring Idun back from Jotunheim, flies there in falcon-guise, transforms her into a nut, and carries her back toward Asgard.
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slavic

Fairy Tales of the Slav Peasants and Herdsmen LIST OF ILLUSTRATIONS / FRONTISPIECE / THE ABODE OF THE GODS / TIME AND THE KINGS OF THE ELEMENTS; lines 374-508 confidence: high

A loving married pair live happily; the husband returns early from the fields and finds his wife missing despite searching and calling for her.

The wife disappears, the husband searches the world, consults supernatural rulers, obtains a hidden sign, and returns home with her after the spell is broken.
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Fairy Tales of the Slav Peasants and Herdsmen THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD / THE BROAD MAN, THE TALL MAN, AND THE MAN WITH EYES OF FLAME / THE BROAD MAN, THE TALL MAN, AND THE MAN WITH EYES OF FLAME; lines 3516-3593 confidence: high

Tall uncovers the sun, rejoins his companions with mile-long steps, and the party comes within sight of Matthias’s home before the royal guards again follow closely.

Matthias and his party reach the palace of Matthias’s father, and the people rejoice at his safe return.
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Fairy Tales of the Slav Peasants and Herdsmen THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT / THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES; lines 4228-4243 confidence: medium

"The army, once more afoot, advanced with beating drums to the palace, and everything fell into its accustomed place."

The army resumes motion, advances to the palace, everything falls into its accustomed place, and happiness follows the prior misfortunes.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2339-2452 confidence: medium

On the moorland the dappled horse says they must part, tells the prince his own horse waits nearby, and instructs him to enter the right ear and leave by the left; the prince emerges without armor, the magic horse vanishes, and Dobrotek's own horse comes when called.

After defeating the monster and recovering Pietnotka, Dobrotek approaches home; the magic horse tells him his own horse awaits, and after passing through the horse's ears he emerges without armor and in his earlier clothing.
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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 2454-2580 confidence: medium

The king asks where the savior is; Dobrotek removes the cap, kneels, identifies himself as the one who routed the enemy and saved the princess, accuses his rival of deceit, and asks to awaken the princess.

Dobrotek reveals himself to the king, says the rival falsely claimed the rescue, the impostor flees, and Dobrotek receives marriage and half the kingdom.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2929-3031 confidence: medium

After the old man vanishes, the fisherman goes to the capital, finds the inhabitants in enchanted sleep, retrieves the magic ring and carpet from the treasure-house, and flies away over forests and under clouds.

The fisherman returns to the royal city, enters the treasure-house, recovers the magic ring and carpet, and departs to continue the rescue task.
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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: medium

The fisherman unfolds the carpet, sits with the princess, and flies away with the cap, club, ring, and guzla.

The fisherman and princess fly back with the guzla and other magical objects to a palace whose people remain under enchanted sleep.
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Fairy Tales of the Slav Peasants and Herdsmen THE MAID WITH HAIR OF GOLD / THE MAID WITH HAIR OF GOLD / THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON; lines 1991-2118 confidence: high

Jean returns to the waterless land, explains the Moon's instructions, and the people find and kill the toad; the water becomes pure, transparent, and sweet again.

Jean returns from the celestial journey, applies the answers to restore water and tree fertility, receives gifts and a horse, and reaches home quickly.
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Fairy Tales of the Slav Peasants and Herdsmen THE MAID WITH HAIR OF GOLD / THE MAID WITH HAIR OF GOLD / THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON; lines 2120-2138 confidence: high

Annette rejoices at Jean’s safe return; her father had wished not to see him again and had sent him to seek the Sun hoping he would be burned by its heat.

Jean returns safe from an errand to the Sun that was intended to kill him, bringing knowledge and wealth.
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Fairy Tales of the Slav Peasants and Herdsmen THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE / OHNIVAK; lines 5876-5984 confidence: high

The red fox tells the prince he now has Ohnivak, Zlato-Vlaska, and the Horse with the Golden Mane, and warns him not to stop on the way home or misfortune will overtake him.

The red fox declares that the prince possesses Ohnivak, Zlato-Vlaska, and the Horse with the Golden Mane, and tells him to return to his father's house.
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Fairy Tales of the Slav Peasants and Herdsmen THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE / OHNIVAK; lines 5986-6107 confidence: high

The prince "rose again perfect in form"; the fox tells him what his brothers have done, dresses him as a peasant, and leaves him near the palace.

After restoration, the prince returns near the palace in peasant dress, is hired as a stable-boy, and begins to reveal himself through successful recognitions.
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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 horse, fire-bird, and princess are brought to the palace; the brothers tell the king they have not seen the youngest son; the king, bird, horse, and princess grieve.

The golden-haired maiden remains silent and weeping until the disguised prince calls her his bride; she recognizes him immediately and embraces him.
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Fairy Tales of the Slav Peasants and Herdsmen THE SOVEREIGN OF THE MINERAL KINGDOM / THE LOST CHILD / THE MAID WITH HAIR OF GOLD / THE MAID WITH HAIR OF GOLD; lines 1867-1988 confidence: medium

Zlato Vlaska replaces George's head, uses Water of Death to join the parts, pours Water of Life, and George returns to life youthful and healthy.

After George's restoration and the old king's death, George is proclaimed king and Zlato Vlaska becomes queen.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE; lines 5189-5321 confidence: high

The brothers grow jealous, imitate Niezguinek's handwriting, and leave a letter claiming that a sword in old Yaga's house strikes of its own accord and that Niezguinek will bring it to the king; the king orders him to do so.

A forged letter leads the king to order Niezguinek to leave court, travel to old Yaga's house, obtain the self-striking sword, and return with it.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4584-4702 confidence: high

The horse descends at the palace of the Golden-Haired Princess’s parents. The king and queen rejoice at her return, thank the prince, and grant him their daughter, half the kingdom, and future succession while also celebrating his brothers’ weddings.

The prince brings the Golden-Haired Princess back to her parents, who rejoice and thank him.
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Fairy Tales of the Slav Peasants and Herdsmen THE SUN; OR, THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / KOVLAD / THE SOVEREIGN OF THE MINERAL KINGDOM / THE LOST CHILD; lines 1488-1604 confidence: high

The nobleman enters the haunted chamber, sees his long-lost son sleeping on the bed with the widow's daughter beside him, and summons the attendants to rejoice.

The young man is found sleeping in the haunted chamber and recognized by the nobleman as his long-lost son after the enchantment is broken.
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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

In the morning, the old man has become a beautiful golden-haired child, the glorious sun, and leaves through the eastern window. The Fate gives Plavacek the three golden hairs and tells him he knows the answers.

Plavacek returns with the Sun's three hairs, applies the answers, receives rewards, and reunites with the princess.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM.; lines 10187-10307 confidence: medium

The princess leads Yarmil downstairs to a carriage with four white horses; after they pass the white castle, she says the white lady is her mother, who aided her liberation.

Yarmil and the princess depart the castle by carriage, pass the great gate, and when they look back the place appears only as a mouse-hole before they arrive at the king's castle.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM.; lines 10424-10514 confidence: medium

Yarmil reaches his father’s castle and is joyfully received; the queen is terrified, and after Yarmil tells all, the king orders her burned.

Yarmil returns to his father’s castle, recounts what happened, and the king has the queen burned.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM.; lines 10424-10514 confidence: high

Yarmil and his wife travel to their kingdom. The mouse-hole is now a magnificent gate to a great city with a golden castle on a hill, and the people and court greet them as master and mistress while thanking Yarmil for liberation.

The mouse-hole is transformed into a magnificent gate to a city and golden castle; the inhabitants greet Yarmil and his wife as master and mistress and thank Yarmil for liberation, followed by feasting and happy rule.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM.; lines 9969-10081 confidence: medium

At year’s end Yarmil is troubled about returning with a bride’s gift, continues bathing the toad, and finds a written message saying the gift is in the pan and to put the speaker back in the pan.

Yarmil must return to his father with a gift from his bride and is later commanded to return again with a portrait; each return involves travel from the hidden castle realm to the king’s court.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS.; lines 9777-9859 confidence: high

The successor travels toward his former palace, finds the way longer than before, learns several years have passed, and is recognized by an old grandfather who had been one of his bodyguard.

The king returns to his former palace after several years have passed in the enchanted kingdom, and the fisherman reports a much longer-than-expected journey home from the magic country.
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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 9777-9859 confidence: medium

The successor travels toward his former palace, finds the way longer than before, learns several years have passed, and is recognized by an old grandfather who had been one of his bodyguard.

The king accepts the old bodyguard’s recognition, summons the fisherman, promises him a place, and all journey safely to the new kingdom.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE.; lines 6997-7113 confidence: high

Ivan gives his mother the key to the locked box and tells her to give it to no one; Yelena asks for the key to get wedding clothes, retrieves her wings, and flies away.

Yelena obtains the key to the box, retrieves her wings, puts them on, and flies away before the wedding.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS.; lines 3420-3463 confidence: medium

"I am the man whose feet thou didst cut off" and whom she seated on a stump.

Katoma returns before Anna and identifies himself as the man whose feet she cut off and whom she seated on a stump.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1578-1681 confidence: medium

The Gray Wolf becomes a golden-maned steed; Tsar Dolmat receives him joyfully, feasts with Ivan, and on the third day gives Ivan the Fire-bird with the golden cage; Ivan departs with Yelena on the real steed.

After obtaining the Fire-bird and golden cage, Ivan travels with Yelena toward his own native place, the kingdom of Tsar Vwislav.
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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 threatens Yelena with death unless she claims the brothers obtained her, the Fire-bird, and the steed; she promises, and the brothers cast lots assigning Yelena to Vassili and the steed to Dmitri.

Yelena is carried off and forced toward marriage with Vassili; Ivan returns alive, and Yelena identifies him as her true bridegroom.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1923-2058 confidence: medium

The helpers go to the Tsar; the Freezer cools a red-hot bath meant to suffocate them, the Devourer eats the great dinner, and at night they steal the Tsar's daughter, give her to the little man, and get the horse.

Ivan recovers the horse and returns the Tsar's daughter to her father.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON.; lines 12895-13004 confidence: high

Mirko rides up circular stairs into the upper world, descends the glass mountain, crosses the silken meadow, returns to the Hero of the Plain, and is welcomed into the tent for a feast.

Mirko issues forth into the upper world, descends the glass mountain, returns to the Hero of the Plain, and later returns with him toward the old king.
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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 13006-13121 confidence: high

Mirko returns to the palace, tells the old king and the Hero of the Plain that he has killed Doghead and brought the castle and daughter as proof, then restores the golden apple into the diamond castle in the garden.

Mirko returns home with Doghead's castle and daughter as proof, then restores the castle before the old king and the Hero of the Plain.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS.; lines 7137-7259 confidence: medium

The fourth Simeon says that if a ship at sea is attacked, he can seize it by the prow, take it to the underground kingdom, and later return it to the sea surface.

The fourth Simeon says he can take an attacked ship to the underground kingdom and return it to the sea surface.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 14963-15060 confidence: medium

The golden bird pities the children, asks why they cry, hears the boy's explanation, and says their true parents live beyond green mountains and that it will lead them home.

The golden bird tells the children their foster-mother is not their own mother, identifies the direction of their true parents, and leads them away.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15198-15314 confidence: high

The boy uses the golden rod to open an enchanted castle, passes maidens offering music, dance, food, and drink, circles the world-beautifully sounding tree three times at the garden center, and escapes as the door catches his boot heel.

The boy retrieves a wondrous sounding tree from an enchanted castle, returns with it, and then departs again to seek the speaking bird from another enchanted castle.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15423-15510 confidence: high

The king's son ignores the maidens, passes treasure without touching it, runs through snakes and toads, circles the silver lake three times, and escapes as the wall nearly closes, losing a boot heel.

After the king's son completes the castle task and returns, the silver lake appears flowing through the home garden with golden fish.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars Myths and Folk-tales of the Russians, Western Slavs, and Magyars / CONTENTS. / RUSSIAN MYTHS AND FOLK-TALES.; lines 127-179 confidence: medium

“Go to the Verge of Destruction and Bring Back / Shmat-Razum”

A title commands someone to go to the Verge of Destruction and bring back Shmat-Razum.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / CHEKH MYTHS AND FOLK-TALES. / MAGYAR MYTHS AND FOLK-TALES. / INTRODUCTION.; lines 506-601 confidence: medium

At his great-grandparents' hut, the hero learns of their suffering, waits for the sister, kills her, then challenges the five Northeast brothers, throws them all, and cuts off their heads.

The hero kills the Northeast sister, defeats and beheads the Northeast brothers, the country rejoices, and he rules the land.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON.; lines 2719-2748 confidence: medium

The simpleton comes home, lives with his Tsarevna, and wins wealth.

After the judgment and transformation, the simpleton comes home, lives with his Tsarevna, and wins wealth.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS. / MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS.; lines 12127-12238 confidence: high

After seven years the poor man returns home; his wife is mourning, his sons have grown, and he sets the mill in the chimney-corner before being recognized.

The poor man travels homeward and reaches his family only after seven years, finding his wife mourning and his sons grown.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE ENCHANTED PRINCESS. / VASSILISSA THE CUNNING AND THE TSAR OF THE SEA. / CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE.; lines 8655-8765 confidence: high

Boyislav and the horse see a great city; the horse says it is Boyislav's birthplace and warns that Boyislav's father has pronounced a death sentence against him.

Boyislav returns to his birthplace expecting to embrace his father, but the horse warns of a death sentence and he is seized and imprisoned in his native city.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS.; lines 3588-3719 confidence: medium

Ivan returns through the Pearl, Golden, Silver, and Copper Kingdoms, takes his mother and the three Tsaritsas, and the kingdoms become balls rolling after him; at the rope swing he sounds a golden trumpet and asks his brothers not to betray him.

Ivan brings his mother and the three Tsaritsas toward the rope swing while the kingdoms become balls and roll after him, and the repeated references to 'down there' and the 'free world' mark a return from below.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS.; lines 3588-3719 confidence: high

Ivan returns through the Pearl, Golden, Silver, and Copper Kingdoms, takes his mother and the three Tsaritsas, and the kingdoms become balls rolling after him; at the rope swing he sounds a golden trumpet and asks his brothers not to betray him.

Ivan asks his brothers not to betray him, but after drawing up the others they cut the rope while Ivan is halfway up, causing him to fall back into the depth.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS.; lines 4100-4220 confidence: high

Ivan attaches horses to a golden carriage, takes bags of gold and silver, rewards the old woman who cared for his black steed, and sends his father a letter saying he is coming with his bride, Peerless Beauty.

Ivan sends his father word of his return with Peerless Beauty, is recognized by the Tsar, receives a wedding blessing, and is crowned with his bride.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS.; lines 4841-4910 confidence: high

Ivan orders the stone pillar broken to dust and his castle brought back from beyond the sea with all in it still asleep; the command is fulfilled.

Ivan commands that his castle be brought back from beyond the sea and restored to its old place with its inhabitants asleep.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 11121-11233 confidence: medium

The steed says they will go for the birds at dusk; after sunset and the first star, Jalmir rides the white steed, who says they are going to the sorceress's castle.

The white steed identifies the destination as the same sorceress's castle where Jalmir had saved his brothers from death, and Jalmir reacts with fear.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 11235-11361 confidence: medium

Jalmir avoids dazzling chamber contents, takes the caged bird from the fourth chamber, escapes on the flying horse, and is pursued by the cursing sorceress, who says he will come again.

Jalmir takes the caged bird and later the dog from the sorceress's castle, flees on the flying steed, and returns home with beneficial results.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 11235-11361 confidence: medium

Jalmir avoids dazzling chamber contents, takes the caged bird from the fourth chamber, escapes on the flying horse, and is pursued by the cursing sorceress, who says he will come again.

After both escapes the sorceress says that Jalmir will come to her castle again, and the brothers soon create new tasks that send him back or onward.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 11363-11480 confidence: medium

The sorceress flies out and attacks the steed; the steed beats her, draws up the net with Jalmir, carries him away through the air, and escapes beyond the boundary of the castle land while she chases.

The sorceress pursues the steed and Jalmir until they have the boundary of the castle land behind them, after which they no longer need to strain their powers.
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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: medium

The eagle fetches her brother to carry Jalmir; she locates his steed under the old pear-tree before the southern gate, and her brother carries Jalmir through the air and sets him down near the tree.

The eagle's brother carries Jalmir high through the air to his steed, and the white steed then flies swiftly toward the princess.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN. / NOTES.; lines 15513-15656 confidence: medium

The notes state that many Russian, Slavic, and German variants exist; in some, Ivan retains Yelena by his own craft and daring, carries her off on a golden-maned steed, later escapes with the Fire-Bird cage, and meets his evil brothers.

Ivan retains Yelena by craft and daring, carries her away on a flying steed, and returns with her after further escape.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA.; lines 6706-6848 confidence: medium

Ivan steals the mangy colt, rides to the fiery river, makes a high bridge by shaking a kerchief three times on the right, crosses, and leaves a very slender bridge by waving it twice on the left.

Ivan crosses the fiery river on a strong bridge and leaves a slender bridge; Baba-Yaga pursues, reaches the middle, the bridge breaks, and she dies in the river.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA.; lines 6706-6848 confidence: high

Ivan feeds the colt in green meadows until it becomes a marvellous steed; he comes to Marya Morevna, who asks how God brought him to life, and he tells her to come with him.

Ivan takes Marya Morevna away; Koshchei's steed reports this to Koshchei, who pursues them.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA.; lines 6706-6848 confidence: medium

Marya mounts Koshchei's horse and Ivan his own; they visit the Raven, Eagle, and Falcon, who receive them joyfully and praise Marya's beauty.

After Koshchei is destroyed, Ivan and Marya visit the Raven, Eagle, and Falcon and are welcomed with joy.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS.; lines 10633-10758 confidence: medium

Alone in the mountains, the man eats pears; gigantic horns grow from his head and hinder him. He struggles to a deep ravine where a hermit named Wind lives.

The man is stranded in wild mountains, receives instructions from Wind and the eldest Wind brother, and is carried home after Wind is permitted to blow mightily.
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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

In the underground kingdom, a storm rises; Ivan shelters young birds in a tree with his coat, and their enormous mother bird thanks him and offers to grant his wish.

Ivan protects the young birds from a storm; their mother rewards him by carrying him to the upper world after he provides food and water.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH.; lines 2904-3023 confidence: high

Near home, Ivan’s elder brothers have guards posted, meet him on the road, drug him, take the flask of healing water, and throw him into a deep pit; Ivan comes out in the underground kingdom.

After entering the underground kingdom, Ivan asks the great bird to bear him into the upper world, and she flies him there.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE 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 3025-3052 confidence: medium

The little boys ask their mother who the approaching man is; she says he is their father and tells them to lead him to her by the hands, followed by kissing and embracing.

The boys identify the youngest Tsarevich as their father, he is reunited with the maiden, and the truth leads to the expulsion of the elder sons while Ivan remains with the Tsar.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND.; lines 5301-5430 confidence: medium

The brothers thank Baba-Yaga and go to liberate the Tsar; they find him herding pigs before the castle, and Nikita's whistle makes the herdsman and pigs dance, prompting Yelena to order flogging.

After restoration, the brothers return to liberate the Tsar, find him herding pigs, bring Yelena under his power, and Nikita is made first minister.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND.; lines 5583-5712 confidence: medium

Bulat opens the duck, an egg falls into the sea, the lobster brings it out, and they strike Koshchéi Without-Death on the forehead with the egg; he dies immediately.

After Koshchéi’s death, Ivan takes Vassilissa, returns home, and marries her.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 13759-13860 confidence: low

The younger dragon's wife pets the gray cat and says she would become a spring of water that would kill Miklos and his brothers if they drank even a drop.

After Miklos overhears the younger dragon's wife's plan to become a deadly spring, the party travels homeward and the second brother becomes thirsty near a bubbling spring.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 13862-13973 confidence: high

Miklos bids farewell to his brothers; they return home with the bright moon and shining sun, and the king and council determine that one brother should be king, the other viceroy, and each should marry a princess.

The brothers return with the moon and sun and receive kingship, viceroyalty, and royal marriages, while the passage says Kiss Miklos was the one who really freed the moon and sun and remains enslaved.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 13862-13973 confidence: medium

The Lead Friend seizes Miklos, makes him sink through the lead floor with a little finger, and declares he will keep him in endless slavery unless Miklos brings the Green Daughter of the Green King; the brothers may go home with the moon and sun steeds.

The steeds of the bright moon and shining sun are released onto the highway of the heavens after being brought home.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 14572-14673 confidence: medium

After the Lead Friend's death, Kiss Miklos and the Green Daughter are joined by a priest, feast, and depart for Miklos's birthplace in a chariot of glass and gold drawn by six black-haired steeds.

Kiss Miklos and his wife travel toward his birthplace, and the sun and moon become joyful and radiant at seeing them.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 14675-14715 confidence: medium

A very old man skilled in letters, supported by three men, says the moon and sun were sad because the true rescuer from the dragons' claws was in bondage; he identifies the rescuer as Kiss Miklos and says he is coming with the Green Daughter in a six-horse chariot.

Kiss Miklos is announced as driving to the palace with the Green Daughter and then enters the white chamber with his wife.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS. / THE ENCHANTED PRINCESS.; lines 7645-7690 confidence: high

The soldier says farewell, puts on his cap of invisibility, and goes to the white-walled castle.

The soldier enters with a cap of invisibility, disrupts rival suitors, reveals himself at the princess's request, and is identified as her faithful husband.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS. / THE ENCHANTED PRINCESS.; lines 7645-7690 confidence: medium

The garden trees had withered tops during the soldier's absence, but when he appeared they came to life and began to bloom.

Trees that had withered during the soldier's absence come to life and bloom when he appears.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS. / THE ENCHANTED PRINCESS.; lines 7645-7690 confidence: medium

In the great hall, royal suitors sit at table drinking wine; each time one lifts a glass, the soldier strikes it from his hand.

Royal suitors court the princess, fail the riddle, and leave after the soldier is revealed as her husband.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM.; lines 6272-6398 confidence: medium

Fedot complains of weariness; Shmat-Razum carries him like a rushing whirlwind, and his lost cap is said to be three thousand miles behind.

Shmat-Razum carries Fedot home through the air, first from his journey and later to his own kingdom.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM.; lines 6400-6431 confidence: high

A blue dove flies through the window, becomes Fedot’s young wife, and she says she has lived as a lone dove in forests and thickets since he left.

Fedot’s wife returns to him after a period of separation and speaks of the time since he left her.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4457-4579 confidence: high

Ivan goes to the palace; Vassilissa watches for the Savage Serpent, learns Ivan is her youngest brother, weeps over him, and warns him that the Serpent will destroy him.

Ivan reaches his sister at the Serpent's palace, returns with her by ship, and the parents announce that their daughter has returned.
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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's father and mother welcome him and announce Vassilissa's return; the town celebrates, a bridegroom and bride are found, four crowns are made, and two weddings are held.

After the return, the household and town celebrate, two weddings are held with four crowns, and Ivan later receives the crown and rules.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS. / THE ENCHANTED PRINCESS. / VASSILISSA THE CUNNING AND THE TSAR OF THE SEA.; lines 8174-8301 confidence: high

Vassilissa says her father is pursuing them, then throws a brush, comb, and towel behind her; these become a dense forest, a lofty mountain, and a great sea, and the sea stops the Tsar.

During flight toward Ivan's home, Vassilissa throws a brush, comb, and towel that become a forest, mountain, and sea against the pursuing Tsar.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 15189-15307 confidence: medium

A speaker says married people must not be separated; the wife rescues her husband and brings him back from the devils into free light.

The passage states that the wife rescued her husband from the devils and brought him back into free light.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 15470-15589 confidence: medium

The youth brings the bride to the priest's house in her village; she identifies herself as the priest's daughter and says the youth brought her back into the white world from down there.

The maiden says the youth brought her back into the white world and that otherwise she would have remained down there forever; the youth later returns home after time spent with the devils.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3381-3496 confidence: high

Prince Ivan fastens the maidens to the rope and his brothers haul them up; seeing the maidens, the brothers conspire to lower the rope again, cut it, and keep the beauties as wives.

During the attempted return from the other world, the brothers haul up the maidens, then cut the rope after Prince Ivan ties it to a stone to avoid being killed.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3498-3617 confidence: medium

The bird asks the Prince to make a large partitioned zasyek, fill one half with game and the other with water for her food and drink.

A bird transports the Prince in a provisioned divided enclosure to his journey's end after the Prince asks to be carried into the other world.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3619-3697 confidence: high

The passage says many skazkas, including Norka variants, involve a youngest prince lowered underground or raised to an enchanted upper realm, and elder brothers almost always attempt to kill him when he is about to cross back between the realms.

Russian skazkas include a prince lowered underground or raised to an upper realm, with elder brothers trying to kill him at the boundary between realms.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 4136-4287 confidence: medium

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.

Prince Ivan returns to Marya Morevna, she willingly rides away with him, and Koshchei's horse reports that Ivan has carried her off.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5151-5296 confidence: medium

The maidens are generally daughters of the Water King, who lives in subaqueous halls and sometimes seizes a human victim; the boy often marries a daughter and escapes to the upper world.

The passage summarizes a recurring pattern in which the Water King seizes a boy, who later marries one of the Water King’s daughters and escapes with her to the upper world.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5702-5787 confidence: medium

Sringabhuja and his wife flee her father's palace; Agnisikha pursues, but the daughter makes her husband invisible and assumes the form first of a woodman and then of a messenger, each time sending her father home with false reports until he leaves them in peace.

After Sringabhuja and his wife flee from her father's palace, Agnisikha pursues them until deceived and diverted.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 6006-6113 confidence: high

The father returns, the stepmother says the daughter went to her aunt; the girl comes home, says Baba Yaga wanted to eat her, explains the escape, and the father shoots his wife. Father and daughter live and flourish.

The girl returns home, reports Baba Yaga’s attempted cannibalism, and the father punishes the wife who sent her.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 6115-6203 confidence: high

Ivan's comrades raise the maidens, cut the cord, and let Ivan fall back into the abyss; he escapes and later kills all three heroes.

The continuation states that Ivan is lowered into an abyss, his comrades cut the cord and let him fall back, but he escapes and eventually punishes them.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 6853-6989 confidence: high

A third flock arrives; after Ivashko repeats his appeal, the swans and geese take him, carry him back to the cottage, and drop him in the upper room.

Swans and geese carry Ivashko back to his parents' cottage, where he is found and reunited with them.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 7102-7228 confidence: high

Although living easily, Ivan longs to know what is happening at home, repeatedly climbs a high mountain to view his ruined palace, weeps, and finally confesses his wish to go home.

Ivan longs to know what happened at home, sees his former palace ruined, obtains leave to return, and finds danger there from his sister.
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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 1615-1737 confidence: medium

Petrusha removes his copper cross, traces the circle three times around the horse, hangs the cross around its neck, and immediately the horse is gone and his father stands before him.

After restoration, Petrusha leads his father home; the old man later lives prosperously and gives up drinking.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12673-12761 confidence: medium

The moujik charms only six of the seven goat eyes, is seen, and is expelled by the house-master’s servants; finding no pea-stalk, he makes a cobweb cord fastened to heaven, descends, runs out of cord, crosses himself, lets go, and falls into a swamp.

After expulsion from the heavenly house, the moujik finds that the pea-stalk is gone and must attempt a different descent.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12673-12761 confidence: high

The moujik charms only six of the seven goat eyes, is seen, and is expelled by the house-master’s servants; finding no pea-stalk, he makes a cobweb cord fastened to heaven, descends, runs out of cord, crosses himself, lets go, and falls into a swamp.

The moujik makes a cord from cobwebs, ties it to heaven’s edge, descends, reaches the end too soon, lets go, and falls into a swamp.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12891-13036 confidence: medium

The fiends refuse to let the Fiddler leave unless escorted; he and the escort go to a village wedding, where he says he has been in the other world, delays departure, and the fiend disappears at cockcrow.

At the wedding the villagers say the Fiddler has been absent three years, and he says he has been in the other world.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 13038-13169 confidence: high

The bridegroom enters the grave; the dead man pours liquor and offers three cups, while the narration marks the passing of one hundred, two hundred, and three hundred years.

The bridegroom drinks cups offered by the dead man, and the story states that centuries pass before he returns to the outer world.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 13038-13169 confidence: high

The dead man takes leave; the coffin lid falls and the grave closes. The bridegroom sees waste ground, no road, no wedding party, no horses, and overgrown nettles and tall grass.

When the bridegroom leaves the grave, the road, wedding party, village, people, and priest are changed, and records show he disappeared three hundred years earlier.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MYTHOLOGICAL. / FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL.; lines 8923-9055 confidence: medium

The damsel does not know her origin; the hunter leads her out, marking trees. She had been carried off by the Leshy and lived in his hut for three years. Her parents identify her, she gradually recovers, marries the hunter, and the hut is never found again.

After three years with the Leshy, the girl does not recognize her parents or understand at first, then slowly regains her senses.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10693-10840 confidence: medium

The blind man wets his eyes and sees; the cripple is lowered into the water and his feet grow again; they decide Baba Yaga would continue plotting mischief if pardoned.

Katoma's feet are restored, he goes to Anna's kingdom, and he identifies himself as the one whose feet Anna had cut off and whom she had set on a stump.
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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: high

Liberated gentlemen thank the prince; he credits Long, Broad, and Sharpsight and leaves for home with his bride and servants, meeting Broad on the way.

The prince starts home to his father with his bride and servants; the old king rejoices and a wedding follows.
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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: medium

After the third hair is pulled, the hag asks about a ferryman on a black sea; the old man explains the oar-transfer remedy and mentions the king's daughter and her husband sent for his hairs.

The king sent the charcoal-burner's son for three golden hairs; Floatling returns with them, the daughter rejoices, and he becomes the king's son-in-law as Fate decreed.
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Sixty Folk-Tales from Exclusively Slavonic Sources L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE. / LII.--KRALJEVITCH MARKO. / LIII.--THE DAUGHTER OF THE KING OF THE VILAS.; lines 8838-8850 confidence: medium

The king returns; the others remain happy. A male figure thanks the storm-mare, commands the girdle to place them at his house, and a grand banquet of plenty is held, with the first-person narrator claiming attendance.

A male figure bids the girdle place them at his house, after which a grand banquet is prepared.
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Sixty Folk-Tales from Exclusively Slavonic Sources LI.--THE HUNDRED-LEAVED ROSE. / LII.--KRALJEVITCH MARKO. / LIII.--THE DAUGHTER OF THE KING OF THE VILAS. / LIV.--THE WONDER-WORKING LOCK.; lines 9013-9024 confidence: medium

“he took it and knocked upon it, and out sprang the twelve young men: ‘What are your commands?’”

The master commands the castle to be placed where it was and is reunited with his wife; the passage states that he obtained his castle back again.
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Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9455-9545 confidence: high

The young man longs to visit his father by the Danube; the damsel agrees to wait seven years and gives him a ring that transports him when he looks through it and thinks of a destination, warning him not to show or lose it.

The damsel gives the young man a ring that carries him to his father by the Danube when he looks through it and thinks of the destination.
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Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9455-9545 confidence: medium

The young man longs to visit his father by the Danube; the damsel agrees to wait seven years and gives him a ring that transports him when he looks through it and thinks of a destination, warning him not to show or lose it.

The damsel agrees to wait seven years while the young man visits his father, and he plans to return before the time expires.
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Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9455-9545 confidence: medium

The young man uses the ring to reach his father by the Danube, tells his family his adventure, is taken to the lord for whom his father catches fish, and receives an offer of part of a kingdom and one daughter.

After returning home, the young man is offered a portion of another kingdom and a daughter, and he considers staying briefly despite knowing that a larger kingdom and handsomer lady await him elsewhere.
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Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9631-9709 confidence: high

They reach Perdonkorten; the wind goes to cool the wedding, while the traveller enters the church unseen under a mantle and knocks down the chaplain's books.

The traveller, unseen under a mantle, disrupts the marriage service and hears that the bride had promised to wait seven years for him; he later reveals himself.
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Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9631-9709 confidence: high

The hidden traveller accompanies the party home, later removes the mantle, is recognized as the deliverer, and is embraced by the bride, who says God protected her.

After the halted wedding, the unseen traveller removes his mantle, is recognized as the deliverer, and becomes the new bridegroom.
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Sixty Folk-Tales from Exclusively Slavonic Sources LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON. / LIX.--THE WHITE SNAKE. / LX.--THE VILA.; lines 9770-9822 confidence: high

The Vila mother still comes back from time to time, visible only to her little daughter, helping her until she grows to marriageable age.

After vanishing, the Vila mother comes back from time to time, visible only to her daughter, and helps her until maturity.
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Sixty Folk-Tales from Exclusively Slavonic Sources VI.--THE WOOD-LADY. / VII.--GEORGE WITH THE GOAT. / VIII.--GODMOTHER DEATH. / IX.--THE FOUR BROTHERS.; lines 2077-2156 confidence: high

On a mountain with four roads and a beech-tree, the eldest proposes that the brothers separate, put knives into the tree, and return in a year and a day; rusty knives will signify death, rust-free knives life and health.

The brothers agree to meet again at the beech-tree after a year and a day, and each later returns there before going home.
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Sixty Folk-Tales from Exclusively Slavonic Sources XIII.--ARE YOU ANGRY? / XIV.--RIGHT ALWAYS REMAINS RIGHT. / XV.--LITTLE RED HOOD. / XVI.--CUDGEL, BESTIR YOURSELF!; lines 3497-3586 confidence: medium

When the ducats run short, the wife reproaches the cobbler for doing no work, and he again goes to look for the old man.

After each loss, the cobbler returns or goes back to the old man; after the second loss he begs pardon for not fulfilling the condition.
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Sixty Folk-Tales from Exclusively Slavonic Sources XIV.--RIGHT ALWAYS REMAINS RIGHT. / XV.--LITTLE RED HOOD. / XVI.--CUDGEL, BESTIR YOURSELF! / XVII.--PRINCE UNEXPECTED.; lines 3866-3950 confidence: medium

The fugitives take hands, ascend to the place from which they had descended into the subterranean realm, find the same sea, shore, meadow, and horse, and ride away.

The prince and princess ascend to the spot from which they had descended into the subterranean realm and resume flight on the surface.
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Sixty Folk-Tales from Exclusively Slavonic Sources XIV.--RIGHT ALWAYS REMAINS RIGHT. / XV.--LITTLE RED HOOD. / XVI.--CUDGEL, BESTIR YOURSELF! / XVII.--PRINCE UNEXPECTED.; lines 3952-4055 confidence: high

On hearing the pigeon's cooing, Prince Unexpected regains his lost recollection, runs to the door, takes the princess by the hand, and finds a saddled and bridled horse waiting.

After recovering his memory, the prince departs with the princess and they arrive in his father's realm, where they are received and married.
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Sixty Folk-Tales from Exclusively Slavonic Sources XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE.; lines 7260-7285 confidence: high

A vast multitude is in the vault; the prince orders them out one by one, and his brothers are among them, whom he embraces and kisses.

The prince finds his brothers among the released people, returns to his father's house with brothers and bride, and reigns to the end of his days.
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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 8627-8678 confidence: medium

Marko goes into a cavern and is said to live there still; a man is lowered into the cavern in a chest by a rope and is questioned by the Vila.

Marko lives in a cavern, tests whether people in the world are still strong, and says he could still live in the world if no one would talk about him for three days.
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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 spirit announces the princess's wedding, urges the young man to go to the castle, and says both the princess and the treacherous archer will recognize him.

After revival, the young man is sent to the castle because the princess's wedding is imminent, and he appears there before recognition and vindication.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXV.--THE LORD GOD AS AN OLD MAN. / XXXVI.--BULGARIAN HOSPITALITY. / XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS.; lines 6296-6319 confidence: medium

The dragon's horse follows the prince and empress; the empress mounts it, and they arrive safely in her dominions and reign honourably.

After the dragon is destroyed, the prince and empress arrive safely in the empress's dominions and reign honourably.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX.; lines 6748-6833 confidence: medium

The fox says the golden damsel, horse, and apple-tree belong together; the simpleton wants the vine so his father will not weep; the fox becomes the golden apple-tree and is exchanged for the vine.

The simpleton says he must obtain the vine so his father will not weep, then returns home, plants the vine, and his father's left eye stops weeping and begins to laugh.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX.; lines 6835-6860 confidence: medium

Immediately after the drowning, the vine stops pouring wine, the father's eye weeps, the apple-tree droops, the horse stops neighing, the damsel weeps, and everything loses cheerfulness.

The vine, father's eye, apple-tree, horse, and damsel become mournful or inactive after the simpleton's death, then resume joyful activity when he returns alive.
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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

After pilgrimage to Jerusalem, the forty pilgrim-heroes and one return to their steeds, ride to Vladimir's court, ask alms in Christ's name, and initially refuse entry because Apraxia might again put the royal cup in Kasyan's pouch.

The company returns from Jerusalem, later abandons adventure and bloodshed, while Kasyan builds a cathedral, prays, and repents.
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The Epic Songs of Russia DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN. / THE CYCLE OF NOVGOROD. / VASILY BUSLAEVICH, THE BRAVE OF NOVGOROD.; lines 10230-10391 confidence: medium

The bodyguard sails home to Novgorod, gives Vasily's mother a letter, receives permission to take gold from her deep vaults, is led by a handmaiden, thanks Avdotya Vasilievna, drinks green wine, bows, and disperses.

Vasily's followers return to his mother with a letter, receive treasure and wine, and then go their separate ways.
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The Epic Songs of Russia DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN. / THE CYCLE OF NOVGOROD. / VASILY BUSLAEVICH, THE BRAVE OF NOVGOROD.; lines 10680-10753 confidence: high

The Tzar Morskoi asks Sadko to take a wife in the blue sea. The Tzaritza tells him to pass the first and second groups of three hundred maidens, choose the last princess of the third group, and not kiss or embrace her if he wants to return to Holy Russia and see the white world and sun.

Sadko is warned how he may again behold the white world and sun, then after a feast and heavy sleep awakens by the Chernava river and reaches his city before his ships.
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The Epic Songs of Russia EPIC SONOS OF RUSSIA. 65 / STAVR GODINOVICH THE B07AR (NOBLE). / EPIC SONGS OF BUS SI A. 69' / J EPIC SONGS OF EUSSIA. 75; lines 2629-2663 confidence: medium

Stavr asks what Vladimir will do to them and urges that they mount and ride away swiftly.

After Stavr suggests flight, Vasillsa insists that they should not steal away from royal Kiev but should return to Prince Vladimir.
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The Epic Songs of Russia EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON. / IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER.; lines 7361-7520 confidence: medium

On Sunday, Mikailo's shout from within the earth shakes earth, waters, and Vladimir's palace; Ilya says the hero is in the earth and directs others to dig to the coffin, after which Mikailo comes out leading his wife.

Mikailo calls from within the earth, is identified by Ilya, and comes forth from the excavated coffin leading Marya.
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The Epic Songs of Russia 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: high

Mikailo returns to Volhynia; Marya calls him her former husband, offers a bowl of wine, blames Tzar Vakramey for the stone imprisonment, and Mikailo drinks and falls into a stupor.

After being released from stone, Mikailo leaves his brothers and returns directly to Volhynia, where he is captured again.
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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 7675-7737 confidence: high

Mikailo would have killed Vakramey, but the ruler's sister begs for his life; Mikailo leaves him his kingdom, takes Anna to Kief and Prince Vladimir, marries her, lives happily, and builds a church to Saint Mikola of Mozhaisk.

Mikailo takes Princess Anna to Kief, marries her there, lives happily, and builds a church to Saint Mikola of Mozhaisk.
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The Epic Songs of Russia EPIG SONQS OF RUSSIA. 135 / ILYA AND THE BOON COMPANIONS. / DIUK STEPANOVICH. / EPIC SONQS OF RUSSIA. 153; lines 6078-6248 confidence: medium

Mighty Ivaniusho goes to Jerusalem to pray, bathe in Jordan, kiss the cypress tree, and visit the grave of the Lord; his footgear is of seven silks, his staff weighs forty poods, and precious stones are woven into the footgear.

Ivaniusho travels to Jerusalem for prayer and holy acts, then returns through Tzargrad and discovers its desecration.
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The Epic Songs of Russia ILTA OP MUROM AND FALCON THE HUNTER. / NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE. / DOBRYNYA AND ALYOSHA.; lines 8748-8924 confidence: high

"There is feasting to-day in Kief town, for Dobrynya's young wife is wedded to Alyosha Popovich."

Dobrynya hears of his wife's wedding to Alyosha and makes an urgent return to Kief, where he enters the feast in disguise.
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The Epic Songs of Russia ILTA OP MUROM AND FALCON THE HUNTER. / NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE. / DOBRYNYA AND ALYOSHA.; lines 8748-8924 confidence: high

Dobrynya asks Fly-alone to bear him home in three hours; the steed leaves the earth, travels between woods and clouds, leaps waters, and enters Kief over the walls.

Dobrynya asks Fly-alone to carry him home in three hours, and the horse travels through air, over waters, and into Kief.
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The Epic Songs of Russia ILTA OP MUROM AND FALCON THE HUNTER. / NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE. / DOBRYNYA AND ALYOSHA.; lines 8927-8971 confidence: medium

The woman says that the man beside her is not her husband, but the one seated opposite her, "young Dobrynya Nikitich."

Dobrynya is identified as the living husband, rebukes those who arranged or accepted the remarriage, punishes Alyosha, and leads his wife home.
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The Epic Songs of Russia IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER. / NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE.; lines 8361-8449 confidence: medium

The freed captives bow and thank Ilya for showing them the white world; Ilya sends the rulers home to their realms, wives, and children and asks them to pray for him.

After freeing the captives, Ilya tells the Tzars and Kings to return to their empires, kingdoms, wives, and children.
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The Epic Songs of Russia IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER. / NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE.; lines 8361-8449 confidence: high

Ilya returns to Kiev and Prince Vladimir asks where he has tarried; Ilya relates his Adventure of the Three Ways and what he has done.

Ilya returns to Kiev, Prince Vladimir asks about his delay, and Ilya relates the Adventure of the Three Ways.
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The Epic Songs of Russia NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE. / DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN.; lines 8974-9124 confidence: medium

Vladimir asks Kalin for a three-month truce, then weeps because Ilya is gone and there is no one to fight for faith, fatherland, God's church, Kief, or Vladimir.

Vladimir laments that Ilya is gone and no one can defend Kief; Ilya is then found alive, restored to honor, and rides out to meet the threat.
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The Epic Songs of Russia NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE. / DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN.; lines 9454-9614 confidence: medium

Solomon says he can interpret the white-swan dream, warns Solomonida not to yield to manly charms, and leaves to collect tribute for twelve years.

Solomon departs for tribute, Solomonida is taken while he is away, and upon returning he gathers a host and goes to Tzargrad.
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The Epic Songs of Russia NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE. / DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN.; lines 9616-9740 confidence: medium

After taking all Tzargrad captive, they journey back around the blue sea to Jerusalem and begin again to live in pleasure.

After rescue and the capture of Tzargrad, Solomon’s party journeys back around the blue sea to Jerusalem.
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The Epic Songs of Russia THE ALAT7R STONE. / VOLGA VSESLAVICH. / VOLGA AND MIKULA / ILYA OP MUROM.; lines 11116-11153 confidence: high

Many epic personages are said to disappear mysteriously, with uncertain death and possible return, leading to return legends such as that of Frederic Barbarossa.

The passage describes mysterious disappearance, uncertain death, probable return, and peasant expectation of Stenka Razin's return.
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The Epic Songs of Russia THE PAIR SUN PRINCE VLADIMIR. / QUIET DUNAI IVANOVICH. / STAVR GODINOVICH. / DOBRYNYA THE DRAGON-SLAYER.; lines 11282-11352 confidence: high

Dobrynya’s long absence from Nastasya is equated with Mikailo Rover’s imprisonment in stone and Ilya’s oven confinement as night and winter repose; his aurochs transformation and golden horns are read as winter obscuration and bright origin.

The passage explicitly discusses Russian poems treating the return of the long-absent husband and relates the theme to Dobrynya’s absence from Nastasya.
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islamic

The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1673-1723 confidence: medium

Besides named idols, many others are mentioned; every housekeeper has household god or gods, saluted when going abroad and returning home.

Household gods are said to be last taken leave of and first saluted when going abroad and returning home.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1673-1723 confidence: medium

The passage says many other Arab idols existed, including household gods saluted when going abroad and returning home.

Household gods are described as last addressed at going abroad and first saluted on returning home.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1673-1723 confidence: medium

The passage says every housekeeper had household god or gods, last saluted when going abroad and first saluted when returning home.

Household gods are described as last saluted when going abroad and first saluted when returning home.
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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 10202-10265 confidence: low

Those who vow to abstain from wives may wait four months; if they go back from the vow, God is gracious and merciful; if they resolve on divorce, God hears and knows.

The passage permits return from a vow, reconciliation after divorce, and return to the first husband after an intervening marriage and divorce if God's ordinances can be observed.
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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 10649-10706 confidence: high

“fear the day wherein ye shall return unto GOD; then shall every soul be paid what it hath gained”

The passage states that people return to God, every soul is paid what it has gained, and God calls manifest and concealed things to account.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8935-9023 confidence: medium

Adam is said to fall on Ceylon and Eve near Joddah; after two hundred years Adam repents and Gabriel guides him to a mountain near Mecca where he finds Eve, after which they retire to Ceylon.

Adam and Eve are cast down from paradise to different regions, separated for two hundred years, and reunited after Adam's repentance and Gabriel's guidance.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8935-9023 confidence: medium

Tradition says Adam fell on Ceylon and Eve near Joddah; after 200 years Gabriel led Adam to a mountain near Mecca where he found his wife, and they later retired to Ceylon to propagate their species.

Adam and Eve are cast down from paradise, separated for 200 years, reunited with Gabriel's guidance, and then propagate their species.
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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

The patient say, “We are GOD'S and unto him shall we surely return”; blessings and mercy are upon them.

The patient respond to misfortune by saying they belong to God and shall return to him.
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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 11148-11218 confidence: medium

Jesus, after the crucifixion in effigy, is said to return to earth to comfort his mother and disciples, tell them the Jews were deceived, and then ascend again.

After the crucifixion in effigy, Jesus is said to return to earth to comfort his mother and disciples and reveal the deception before a second ascent.
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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 11148-11218 confidence: high

Jesus is said to have returned to earth after the crucifixion in effigy to comfort his mother and disciples, explain that the Jews were deceived, and then be taken up a second time into heaven.

Jesus is said to come down again after the crucifixion in effigy to comfort his mother and disciples and explain the deception before ascending again.
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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: medium

The passage asks whether another religion than God's is sought, since all in heaven or on earth are resigned to him, voluntarily or by force, and shall return to him.

All in heaven or on earth are said to be resigned to God and to return to him.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11298-11387 confidence: medium

Those who turn back after the covenant are transgressors; the passage asks whether they seek any religion but God's, since all in heaven and earth are resigned to him and return to him.

The passage says all in heaven or on earth are resigned to God and shall return to him.
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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 11536-11628 confidence: high

The passage says God's signs are recited with truth, God is not unjust, all things belong and return to God, and the best nation commands justice, forbids injustice, and believes in God; scripture-receivers include believers and transgressors.

The passage states that all things return to God, that God does not act unjustly, that good is rewarded, and that unbelievers face hell fire.
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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 13465-13556 confidence: medium

Notes report multiple views of Jesus' crucifixion and ascent, including substitution, being taken up into heaven, and a distinction between suffering manhood and ascending godhead.

Translator notes report claims that Jesus was taken up or ascended into heaven and an interpretation in which he descends from heaven and returns to the world.
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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 13465-13556 confidence: medium

Another exposition says Jesus descends from heaven, returns to the world, kills Antichrist, and establishes the Mohammedan religion with perfect tranquility and security on earth.

A cited exposition says Jesus descends from heaven, returns to the world, kills Antichrist, and establishes tranquility and security.
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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

A note says many Arabs quit Mohammed's religion and returned to Paganism, Judaism, or Christianity; it lists groups and leaders and then discusses groups who supplied the loss of the renegades.

The note describes groups quitting Mohammed's religion and returning to prior religious professions, followed by other groups who supply their loss.
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The Koran (Al-Qur'an) CHAPTER LXXXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38412-38514 confidence: medium

“O thou soul which art at rest, return unto thy LORD... enter among my servants; and enter my paradise.”

The soul at rest is commanded to return to the Lord, enter among the Lord’s servants, and enter paradise.
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The Koran (Al-Qur'an) CHAPTER LXXXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38412-38514 confidence: medium

The soul at rest is addressed: it is told to return to the Lord, well pleased and pleasing, to enter among God's servants, and to enter paradise.

The soul at rest is instructed to return to the Lord and enter among God's servants and into paradise.
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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: high

Addressees come alone to God as at first creation, leaving bestowed things behind; supposed intercessors are absent and imagined relations are severed.

The addressees come alone to God as at first creation, without possessions or intercessors, and imagined relations are severed.
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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 16058-16128 confidence: medium

Hud says the admonition comes through a man from among them, reminds them they were appointed successors to Noah's people, and says their stature was enlarged.

Hud tells Ad that God appointed them successors to the people of Noah and increased them in stature.
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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 16587-16682 confidence: medium

The weakened people inherit blessed eastern and western lands; the LORD's gracious word is fulfilled for their patience; Pharaoh's structures and erections are destroyed.

The weakened people inherit blessed eastern and western parts of the earth after enduring patiently, and Pharaoh's works are destroyed.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20565-20642 confidence: medium

Joseph furnishes provisions, asks the brothers to bring their brother, and warns that without him no corn will be measured and they cannot approach him.

Joseph withholds future grain and access unless the brothers bring Benjamin, and the brothers negotiate with Jacob to return with him.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20718-20799 confidence: medium

The brothers report to their father that his son committed theft and urge inquiry; Jacob suspects contrivance, chooses patience, and hopes God will restore all of them.

Jacob grieves for Joseph, hopes God will restore all the absent sons, and sends the brothers to seek Joseph and his brother.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20718-20799 confidence: high

Joseph asks what they did to Joseph and his brother, identifies himself, and says God has been gracious and rewards those who fear God and persevere.

Joseph asks about the brothers' past deed and then reveals, 'I am Joseph; and this is my brother.'
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20718-20799 confidence: medium

Joseph tells the brothers to depart with his inner garment, throw it on his father's face so he will recover sight, and then bring the whole family.

Joseph commands that the family come to him, and Jacob's family arrives in Egypt where Joseph receives his parents and declares secure entry by God's favor.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20801-20882 confidence: medium

Joseph says God was gracious by taking him from prison, bringing his family from the desert, and acting after the devil had sown discord between him and his brethren.

Joseph says God brought him out of prison and brought his family from the desert after discord with his brothers.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20884-20904 confidence: medium

When Moses leads the Israelites out of Egypt, he takes up the coffin, carries Joseph’s bones into Canaan, and buries them by his ancestors.

Joseph’s bones are taken from Egypt into Canaan and buried by his ancestors.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20884-20904 confidence: medium

When Moses led the Israelites out of Egypt, he took up the coffin, carried Joseph's bones into Canaan, and buried them by his ancestors.

When Moses leads the Israelites out of Egypt, he takes Joseph's coffin and carries his bones into Canaan for burial by his ancestors.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20884-20904 confidence: medium

Mohammedan authors say Jacob lived in Egypt twenty-four years and at death ordered his body buried in Palestine by his father.

Jacob orders his body buried in Palestine, and Joseph carries out the burial before returning to Egypt.
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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: medium

The divine speaker says the messenger has been sent to a nation to rehearse revelation; the confession states trust in the Lord and return to him.

The speaker affirms trust in God and return to God, and later says the messenger calls upon God and shall return to him.
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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: medium

Moses returns to his people in great wrath and asks whether their Lord had not promised them and why they failed to keep the promise made to him.

Moses returns after his absence and rebukes the people for failing to keep their promise.
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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 32814-32849 confidence: medium

Those who behold prepared punishment ask whether there is any way to return back into the world.

The punished ask whether there is a way to return back into the world, while the passage emphasizes no refuge and no way for those misled by God.
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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: medium

Those seeing the prepared punishment ask about return to the world; they are exposed to hell fire, dejected, and look at the fire sideways and by stealth.

Those beholding punishment ask whether there is a way to return back into the world, while the passage also states that all things return to God.
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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: medium

God created various species and gave ships and cattle as conveyances; people are to praise the one who subjected them to service and say that they will surely return to their Lord.

After describing subjected ships and cattle, the passage has speakers confess that they will surely return to their Lord.
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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

Notes identify Jesus's miraculous birth without a father and describe the Muslim expectation that Jesus descends before the resurrection with a lance to kill Antichrist.

A note reports that before the resurrection Jesus will descend on earth with a lance and kill Antichrist.
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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 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 man before the addressed figure is granted eternal permanence; 'Every soul shall taste of death,' people are proved with evil and good, and return to God.

The passage states that no human has eternal permanence, every soul tastes death, people are tested by evil and good, and they return to God.
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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 28835-28914 confidence: low

The historical note describes Khosru Parviz’s long war against the Greek empire, Persian conquest of Syria and Palestine, the taking of Jerusalem, and later siege of Constantinople.

The historical note narrates the Greeks moving from defeat and loss of territory to unexpected victory and renewed success against Persia.
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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 28042-28140 confidence: medium

Pharaoh lifts himself up in Egypt, divides his subjects, weakens one party, slays their male children, preserves females alive, and is called an oppressor.

The weakened people oppressed by Pharaoh are promised favor, inheritance, and establishment, while Pharaoh and Haman are to be shown the destruction they sought to avoid.
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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 28042-28140 confidence: high

God directs Moses' mother to suckle him, cast him into the river if she fears for him, not fear or grieve, and promises to restore him to her and appoint him as one of the apostles.

God promises to restore Moses to his mother, and after the refusal of other nurses his sister brings the mother and the child is restored to her.
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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 28211-28268 confidence: medium

Moses comes to Shoaib, tells his adventures, and Shoaib says he has escaped from unjust people and should not fear.

After escaping unjust people and completing service with Shoaib, Moses journeys with his family toward Egypt, where he fears death for a prior killing.
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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 28435-28525 confidence: medium

The passage says that the one who gave the Koran as a rule will bring the addressed recipient back home to Mecca, and that God knows who has true direction and who is in manifest error.

The passage says the giver of the Koran will bring the addressed recipient back home to Mecca, with a note linking this to Mohammed's flight from Mecca to Medina.
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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 28435-28525 confidence: medium

The giver of the Koran will bring the addressee back home to Mecca; note l says this was revealed to Mohammed during his flight from Mecca to Medina.

The passage says the giver of the Koran will bring the addressee back home to Mecca, and the note places the verse during Mohammed’s flight from Mecca to Medina.
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The Koran (Al-Qur'an) ENTITLED, THE FIG; WHERE IT WAS REVEALED IS DISPUTED. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38782-38848 confidence: high

“Verily man becometh insolent, because he seeth himself abound in riches... unto thy LORD shall be the return of all.”

Man becomes insolent through riches; all return to the Lord; God sees the adversary and threatens punishment involving hell and infernal guards.
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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

The passage says the kingdom of heavens and earth belongs to God, all things return to God, God causes night and day to succeed each other, and God knows the innermost part of people’s breasts.

The passage states that unto God all things shall return.
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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

“WHATEVER is in heaven and earth singeth praise unto GOD”; God has the kingdom of heaven and earth, gives life and death, and is “the first, and the last; the manifest and the hidden.”

God owns heaven and earth, creates them, gives life and death, and the passage states that all things return to God.
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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: medium

The condemned one rejoiced insolently among his earthly family, thought he would never return to God, and yet his Lord beheld him.

The condemned person thought he would never return to God, but the Lord beheld him.
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The Koran (Al-Qur'an) ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31215-31300 confidence: medium

Jonas is said to be one of those sent by God; he flees into a loaded ship, those on board cast lots, he is condemned, and the fish swallows him because he is worthy of reprehension.

Jonas flees by ship, is condemned by lots, swallowed by a fish, then cast ashore and sent to a large people who believe.
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The Koran (Al-Qur'an) ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31215-31300 confidence: medium

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

Jonas 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 IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 18846-18933 confidence: high

All return to God; God produces a creature and causes it to return; believers are rewarded and unbelievers drink boiling water and suffer punishment.

All are said to return to God, with believers rewarded and unbelievers punished.
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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

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 19081-19143 confidence: high

Whether the addressed figure sees part of the threatened punishment or dies before it, the people return to God, and God witnesses what they do.

The passage says that the people shall return to God and that all shall return to him.
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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

Whether the threatened punishment is shown to the messenger or he dies before seeing it, the people return to God, who witnesses their deeds.

The passage states that people return to God, and later says that God gives life and death and that all return to him.
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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 passage says God gives life and causes death, all creatures return to God, the earth suddenly cleaves over them, and the assembly is easy for God to assemble.

The passage states that God gives life and causes death and that all creatures return to God.
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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 31587-31688 confidence: medium

Solomon's outward appearance is changed, he is recognized by no subjects, and he wanders begging for forty days, matching the time the image had been worshipped.

Solomon wanders unrecognized and begs for forty days until the signet is recovered and the kingdom restored.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13568-13695 confidence: medium

Joseph sends his shirt to be thrown on Jacob's face so that sight will return; Jacob perceives Joseph's smell before the messenger arrives; the shirt is cast on his face and his eyesight returns.

Joseph instructs his brothers to bring all the family; later the family comes to Joseph and enters Egypt securely.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13568-13695 confidence: high

The brothers return a report to Jacob; Jacob suspects arrangement, counsels patience, hopes God will bring the absent ones together, grieves for Joseph until his eyes become white, and sends his sons to seek Joseph and his brother without despairing of God's mercy.

Jacob hopes God may bring the absent ones back together, sends the sons to seek Joseph and his brother, Joseph orders the family brought to him, and the family enters Egypt.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13976-14113 confidence: medium

The believing speaker addresses his people, offers right guidance, contrasts present life with the life to come, promises paradise for righteous believers, rejects denial of God and association of other gods, and says return is unto God while transgressors are inmates of the fire.

The speaker says return is unto God; the passage describes the life to come, paradise, exposure to fire, requests from Hell's inmates, and entrance through Hell's portals.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14115-14251 confidence: medium

"Give him suck; and if thou fearest for him, launch him on the sea; and fear not, neither fret; for we will restore him to thee, and make him one of the apostles."

The promise that Moses will be restored to his mother is fulfilled when he refuses nurses and his sister directs the household back to his mother.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14383-14516 confidence: medium

The one who sanctioned the Koran will bring the addressed person to his home; the Book was given by mercy; no other god should be called on with God; everything perishes except God, whose is judgment and to whom people return.

The passage says the Book was unexpectedly given by mercy and that the one who sanctioned the Koran will bring the addressed person to his home.
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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 14660-14794 confidence: high

Transgressing servants are told not to despair of God's mercy, to return and resign themselves before punishment, and to follow what was sent down before sudden punishment; a soul laments failed duty and scoffing, or says it would have feared God if guided.

Transgressing servants are told not to despair of mercy, to return to their Lord, and to follow what was sent down before punishment arrives suddenly.
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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.

The passage repeatedly states return to God, gathering, proof of what each soul sent ahead, and disclosure of deeds.
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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 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

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 18329-18469 confidence: high

The passage says no soul labours except for itself, no burdened one bears another's burden, and all return to the Lord, who will declare what they differed about.

The text says all return to the Lord, no soul bears another's burden, and God will declare the matters of difference.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18329-18469 confidence: high

The speaker rejects seeking another Lord; no soul labours except for itself, no one bears another's burden, and all return to the Lord for declaration of disputes.

Each soul labours for itself, no burdened one bears another's burden, and the addressed people return to the Lord for disclosure of their disputes.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 1841-2018 confidence: medium

The Prophet is told not to be like the one in the fish who cried to God in deep distress; divine favor prevented him from being cast on the naked shore in shame, and his Lord chose him as just.

The passage alludes to a figure in the fish who cries to God in distress, is reached by divine favor, avoids shame on the shore, and is made just.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 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 19223-19345 confidence: medium

The patient say, “Verily we are God’s, and to Him shall we return,” and receive blessings, mercy, and guidance.

The patient respond to mischance by saying that they belong to God and shall return to him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19223-19345 confidence: high

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.

Believers are tested with fear, hunger, and losses; the patient respond by saying they belong to God and shall return to Him and receive blessings, mercy, and guidance.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20275-20431 confidence: high

All in heaven and earth praise God; God has kingdom, glory, and power, created people, created heavens and earth in truth, fashioned humans, knows what is hidden and manifest, and all return to Him.

Sura LXIV states that God fashioned humans and that to Him all must return.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20275-20431 confidence: medium

God creates humans, the heavens, and earth, fashions human forms, and to Him all must return.

God creates humans and the heavens and earth, fashions human forms, and the passage states that all must return to Him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21366-21498 confidence: medium

The passage warns against disbelief after belief, assigns curse, torment, and lack of aid, excepts those who repent and amend, and rejects an earth-filling gold ransom from those dying as infidels.

After warning of punishment for disbelief after belief, the passage excepts those who repent and amend.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21500-21622 confidence: low

Muhammad is no more than an apostle; other apostles passed away before him. If he dies or is slain, the audience must not turn upon their heels; no one dies except by God's permission and a fixed Book.

The image of turning upon the heels is used for apostasy or retreat if believers abandon obedience after Muhammad's death or follow infidels.
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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 24722-24835 confidence: medium

Unbelievers keep the believers from the sacred Mosque and prevent the offering from reaching the place of sacrifice; hidden believing men and women are cited as a reason for restraint of punishment.

The passage describes exclusion from the sacred Mosque and later confirms a dream of secure entry into it.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24973-25111 confidence: low

When the help of God and victory arrive and men enter God's religion by troops, the addressee is told to praise the Lord and implore pardon.

When God's help and victory arrive, people enter God's religion by troops, and the addressee is told to praise and seek pardon.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25595-25711 confidence: medium

God turns toward the Prophet, the Mohadjers, and the Ansars who followed him in the hour of distress after some hearts almost failed.

God turns toward the Prophet’s followers and toward the three left behind after distress, and they recognize no refuge from God except unto God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3210-3455 confidence: medium

"Oh, thou soul which art at rest, / Return to thy Lord... / And enter thou my Paradise."

The soul at rest is commanded to return to its Lord and enter among God's servants and into Paradise.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3210-3455 confidence: high

The text points to clouds, heaven, mountains, and earth, commands warning only, says disbelievers will be punished, and states that return and reckoning belong to God.

The passage says all return to God for reckoning, the tranquil soul returns to its Lord, and the dying or judged person is driven to the Lord.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 519-571 confidence: medium

The passage lists later events: treaties with Christian tribes, imperfect acquaintance with Christian doctrines, battles, siege of Medina, convention on pilgrimage, embassies to rulers, conquests of Jewish tribes, pilgrimage to Mecca, triumphant entry into Mecca, demolition of the idols of the Caaba, submissions by several regions, and the final pilgrimage.

The passage describes a triumphant entry into Mecca followed by demolition of the idols of the Caaba.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 519-571 confidence: medium

The passage lists the vision of the midnight journey to Jerusalem and the Heavens, night meetings at Acaba with pledges of fealty, the command to believers to emigrate to Yathrib/Medina, Muhammad and Abu Bekr's escape to the cave of Thaur, and the flight to Medina.

After the earlier flight and later conflicts, the sequence includes a triumphant entry into Mecca and demolition of the idols of the Caaba.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8200-8362 confidence: high

The command is to say, "BE," and it is; to Him all shall be brought back.

The passage repeatedly states that people shall be brought back or return to God, including in the rider's prayer.
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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.

A wicked person overtaken by death asks to be sent back to do the good left undone, but the request is refused.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 confidence: medium

The passage says this religion is one religion under one Lord; people have divided the matter into sects, and all will return to God.

The passage says the religion is one under one Lord, that people divided it among sects, and that all will return to God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 confidence: high

Job cries to his Lord that evil has touched him and appeals to divine mercy; God hears him and lightens his woe.

Job cries to God, is heard, has his woe lightened, and receives back his family and more.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 998-1141 confidence: high

Man is called insolent because of riches, and the return of all is to the Lord.

The passage says all return to the Lord, that God sees, and that an offender may be seized and opposed by the guards of Hell.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4172-4219 confidence: high

Jesus descends near a white tower east of Damascus, embraces the Mohammedan religion, marries, has children, kills Antichrist, later dies, and presides over security, plenty, peace among animals, and harmless serpents.

Jesus descends near Damascus, kills Antichrist, and presides over security, plenty, and peaceful relations among animals and a child with serpents.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4172-4219 confidence: high

A major Antichrist appears in a specified region, rides an ass, is followed by 70,000 Jews of Ispahan, remains forty days of unequal lengths, lays waste, cannot enter angel-guarded Mecca or Medina, and is slain by Jesus at Lud.

The passage describes an eschatological Antichrist who devastates the world but is slain by Jesus after Jesus descends.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4172-4219 confidence: high

Jesus descends near the white tower east of Damascus, embraces the Mohammedan religion, marries, has children, kills Antichrist, dies after a stated term, and under him there is security, plenty, animal peace, and a child unharmed by serpents.

Under Jesus, the passage says there is security, plenty, the end of hatred, peaceful coexistence of animals, and a child unharmed by serpents.
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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 Mohdi is described as a descendant of Mohammed who will govern the Arabians, fill the earth with righteousness, and is believed by Shiites to be concealed until manifestation.
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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 8205-8254 confidence: high

Some groups are said to maintain that Ali or one of his descendants was not dead, would return again in the clouds, and would fill the earth with justice.

Some adherents are described as saying that Ali or a descendant was not dead and would return in the clouds to fill the earth with justice.
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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 8205-8254 confidence: high

Some maintained of Ali or a descendant that "he was not dead, but would return again in the clouds, and fill the earth with justice."

Some groups affirm that Ali or one of his descendants was not dead, would return in the clouds, and would fill the earth with justice.
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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: high

Under siege, he gives poisoned wine to those with him, burns bodies and supplies, destroys himself by fire or corrosive liquid so his body is not found, and one hidden concubine survives to reveal the matter.

He arranged for his body not to be found and had promised that his soul would transmigrate into a grey-headed rider and return after a number of years.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8413-8461 confidence: medium

The passage says his plan still affected remaining followers because he had promised that his soul would transmigrate into a grey-headed man riding a greyish beast and return after a number of years.

He promised that his soul would transmigrate into a grey-headed man riding a greyish beast and return after a number of years.
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inuit

Eskimo Folk-Tales ATARSSUAQ / PUAGSSUAQ / TUNGUJULUK AND SAUNIKOQ / ANARTEQ; lines 5538-5596 confidence: high

After many years, the father returns as chief of a party to the old hunting grounds; his daughters row, he weeps at the base of the fjord, and salmon-Anarteq seizes the father's steering paddle.

After many years, Anarteq returns to contact with his father at the old hunting grounds and is restored to his family as a provider.
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Eskimo Folk-Tales ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO / QUJAVARSSUK; lines 1368-1412 confidence: low

Qujavarssuk stays at Amerdloq for a year, returns south to his home in spring, and later dies in his own land.

After staying at Amerdloq for a year, Qujavarssuk returns southward to his home in spring.
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Eskimo Folk-Tales ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO / QUJAVARSSUK; lines 988-1104 confidence: medium

The old woman tells her to report that people must never face the sea when emptying dirty vessels, because it all goes over her.

The woman returns home and carries the old woman's instruction that people must not face the sea when emptying dirty vessels.
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Eskimo Folk-Tales HOW THE FOG CAME / THE MAN WHO AVENGED THE WIDOWS / THE MAN WHO WENT OUT TO SEARCH FOR HIS SON / ATUNGAIT, WHO WENT A-WANDERING; lines 3368-3456 confidence: medium

Atungait longs for home, flies through the air as a great wizard, finds his house, and sees his wife rubbing noses with a strange man.

Atungait longs for home, cannot locate himself, tells the woman to wait, and flies through the air to find his house.
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Eskimo Folk-Tales IMARASUGSSUAQ, WHO ATE HIS WIVES / QALAGANGUASE, WHO PASSED TO THE LAND OF GHOSTS / ISIGALIGARSSIK / THE INSECTS THAT WOOED A WIFELESS MAN; lines 1945-2122 confidence: low

After he lacks skins for his wife's clothes, she runs away; he pursues her, but she escapes through a narrow crevice in the rocks.

The wife leaves through a narrow rock crevice; after the man rejects the insect alternatives, she invites him inside, and he squeezes through the crack and takes her as wife again.
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Eskimo Folk-Tales IMARASUGSSUAQ, WHO ATE HIS WIVES / QALAGANGUASE, WHO PASSED TO THE LAND OF GHOSTS / ISIGALIGARSSIK / THE INSECTS THAT WOOED A WIFELESS MAN; lines 2124-2140 confidence: low

He falls asleep, wakes alone, finds the earth blue with summer and the fulmar crying on the bird cliff; the passage notes it had been winter when he crawled in through the crack.

After waking alone and finding his kayak rotted with age, the narrator supposes the man reaches home.
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Eskimo Folk-Tales ISIGALIGARSSIK / THE INSECTS THAT WOOED A WIFELESS MAN / THE VERY OBSTINATE MAN / THE DWARFS; lines 2296-2446 confidence: high

The couple live happily and have a child; the man begins to long for his old mother and kin and says he will visit home, and the dwarf family decides to accompany him.

After living with the dwarf wife and having a child, the man longs for his mother and kin; his people are astonished to find him alive because they had thought him dead.
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Eskimo Folk-Tales ISIGALIGARSSIK / THE INSECTS THAT WOOED A WIFELESS MAN / THE VERY OBSTINATE MAN / THE DWARFS; lines 2448-2538 confidence: medium

Two houses stand on the shore; the mother redirects the boy to the upper one. He thrusts in his fierce face, everyone inside dies of fright, his father is already dead, and he returns to the bottom of the sea.

After frightening the people in the house, the boy goes down again to the bottom of the sea.
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Eskimo Folk-Tales PATUSSORSSUAQ, WHO KILLED HIS UNCLE / THE MEN WHO CHANGED WIVES / ARTUK, WHO DID ALL FORBIDDEN THINGS / THE THUNDER SPIRITS; lines 4055-4106 confidence: medium

After becoming spirits, the girls return to places of men, frighten many to death, first come to their parents, and spare only a woman with a child so she may tell of their terror.

After becoming spirits, the girls return to the places of men, frighten many to death, visit their parents, and leave one witness alive.
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Eskimo Folk-Tales PUAGSSUAQ / TUNGUJULUK AND SAUNIKOQ / ANARTEQ / THE GUILLEMOT THAT COULD TALK; lines 5599-5659 confidence: medium

The next summer, when the women prepare to go south without a man, the wifeless man catches enough fish to fill a pot and leads them southward.

The wifeless man catches fish for the women's crew, leads them southward, is not allowed to return north, and takes a wife among them.
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Eskimo Folk-Tales QALAGANGUASE, WHO PASSED TO THE LAND OF GHOSTS / ISIGALIGARSSIK / THE INSECTS THAT WOOED A WIFELESS MAN / THE VERY OBSTINATE MAN; lines 2284-2293 confidence: medium

After returning from the Moon Man's place, he stopped being obstinate and never again forced his wife to work while she was in mourning.

The passage explicitly states that after returning from the Moon Man's place, the Obstinate One ceases being obstinate and changes his conduct toward his mourning wife.
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Eskimo Folk-Tales QASIAGSSAQ, THE GREAT LIAR / THE EAGLE AND THE WHALE / THE TWO LITTLE OUTCASTS / ATDLARNEQ, THE GREAT GLUTTON; lines 5038-5144 confidence: medium

Atdlarneq sleeps, returns home the next morning, and never goes southward again after nearly gorging himself to death.

After the ordeal, Atdlarneq sleeps, goes back home, and never goes southward again.
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Eskimo Folk-Tales THE THUNDER SPIRITS / NERRIVIK / THE WIFE WHO LIED / KAGSSAGSSUK, THE HOMELESS BOY WHO BECAME A STRONG MAN; lines 4350-4450 confidence: high

Kagssagssuk returns home, warms himself at the smoke hole, is hauled down by the nostrils by the master of the house, and is beaten by his grandmother among the dogs.

Kagssagssuk returns to the village after becoming strong and punishes or humiliates those who previously mistreated him.
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Eskimo Folk-Tales THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO / QUJAVARSSUK / KUNIGSEQ; lines 1415-1481 confidence: medium

The underworld sea is calm; two kayaks row toward land with laughter; Kunigseq says he will return when he dies, and kayaks of recently dead men dry on an island.

Kunigseq says he will come again when he dies, returns to earth, and after his son's death no longer wants to live and dies.
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Eskimo Folk-Tales THE WIFE WHO LIED / KAGSSAGSSUK, THE HOMELESS BOY WHO BECAME A STRONG MAN / QASIAGSSAQ, THE GREAT LIAR / THE EAGLE AND THE WHALE; lines 4800-4919 confidence: medium

The brothers long for their sister and make crossbows; a little homeless boy is too small to draw a bow unaided. The brothers go to the cliff and call for their sister, who lowers herself down after the eagle leaves to hunt.

Each sister leaves a nonhuman husband and rejoins or flees with her brothers.
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Eskimo Folk-Tales THE WOMAN WITH THE IRON TAIL / HOW THE FOG CAME / THE MAN WHO AVENGED THE WIDOWS / THE MAN WHO WENT OUT TO SEARCH FOR HIS SON; lines 3292-3365 confidence: medium

The opening states that a man goes along the coasts searching for his son, who went out in a kayak and did not return.

The man leaves home to search for his missing son, undergoes multiple extraordinary encounters, finds the one who ate the son, and returns home.
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Tales and Traditions of the Eskimo A LAMENTABLE STORY. / UVIKIAK. / THE SUN AND THE MOON. / N I V N I T A K.; lines 9645-9734 confidence: high

Nivnitak remembers the old relatives he had left in poverty and want.

Nivnitak thinks of impoverished relatives, prepares special clothing, and secretly plans to return to his own country.
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Tales and Traditions of the Eskimo A LAMENTABLE STORY. / UVIKIAK. / THE SUN AND THE MOON. / N I V N I T A K.; lines 9737-9826 confidence: high

A man reaches the shore of his own country, finds his grandchildren prospering, later settles in his native place, sees further descendants, and dies very old.

The opening paragraph describes a man returning to his own country, then to his native place, where he remains until death.
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Tales and Traditions of the Eskimo A TALE ABOUT TWO GIRLS. / THE BROTHERS VISIT THEIR SISTER. / KUNUK THE ORPHAN BOY. / THE FAITHLESS WIFE.; lines 6103-6188 confidence: medium

The husband finds wife and children gone, is sad, continues kayaking without chasing seals, lands near a sand-hill, walks inland, and sees a man working timber with an axe.

After wife and children disappear, the husband searches, receives directions from an unusual axe-working man, rides a salmon tail through a current, and reaches the house where his wife is present.
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Tales and Traditions of the Eskimo ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER. / THE ORPHAN BOY ILIARSORKIK.; lines 10987-11054 confidence: medium

When the weather is fine the next day, Iliarsorkik reaches home and tells his mother how he had solaced the hungry and starving.

After feeding or comforting starving people in the second house, Iliarsorkik returns home and reports the deed to his mother.
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Tales and Traditions of the Eskimo ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER. / THE ORPHAN BOY ILIARSORKIK.; lines 11124-11177 confidence: high

At night the brother says he will watch the stranger, lets him escape at midnight, and later wakes the household to reveal what happened.

The fugitive escapes, reaches home, seeks helpers north and south, and returns in winter with many attackers to take revenge.
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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 16109-16186 confidence: medium

Kagsuk feeds the guests, sends them home in fine weather, fills their kayaks with provisions, and warns that none of their people should come to visit lest lives be taken.

The two guests return home safely with stores after Kagsuk’s warning, but others who are attracted by the stores ignore the warning and do not return.
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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 16189-16282 confidence: medium

The Saviour reproaches Akamalik, identifies tornarsuk in the abyss, tells him to go to Nook for instruction, guides him back; Akamalik's soul re-enters his maggot-covered body, he recovers, repents, goes to Nook, and is baptized.

Akamalik's soul sees his own body, finds it repellent and maggot-covered, enters it again, swoons, recovers reason, and resumes earthly 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 16284-16369 confidence: medium

Ignoring the warning, Nakasungnak goes to meet the bear, attacks with only a knife, and disappears into its open mouth.

Nakasungnak is swallowed by the bear, the bear dies with his knife protruding between its ribs, and he emerges through the widened hole with severe bodily damage.
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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 16284-16369 confidence: medium

The moon-man breathes upon Kanak to ease the pain in his limbs and restore him to health.

The moon-man heals Kanak and tells him he cannot return by the way he came, then opens a door and points out another way and a hole overlooking earth.
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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 16372-16445 confidence: medium

The moon-man pushes Kanak through the opening; Kanak swoons, hears his grandmother's spirit, reaches earth, goes home, and becomes a celebrated angakok.

Kanak returns from the moon-man's place to earth and becomes a celebrated angakok; Manguarak is also taken upward through the air to the moon-man's place, with later adventures said to resemble Kanak's.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16447-16544 confidence: medium

The angakok uses a seal-skin thong for conjuration; after lamps are extinguished he is lifted up, the roof gives way, and he flies inland.

The angakok repeatedly flies inland, encounters nonordinary households and inlanders, and receives reindeer-skin as a token to prove his visit to his missing sister.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16546-16641 confidence: high

In old age, Kuvatsiak often meets his deceased brother at sea; a black thing on the brother's kayak prevents him from leaving the under-world people and returning to the living.

The deceased brother says the black thing on his kayak is the only impediment preventing him from leaving the under-world people and returning to the living.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16546-16641 confidence: high

They meet a man at a seal breathing-hole, recognize him as Atungak's son left behind as a child, and are said to have travelled the whole world without changing or getting old.

Atungak and his wife recognize their son, left behind as a child, after travelling over the whole world without changing or getting old.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16729-16804 confidence: medium

Kuanak, an angakok, begins a flight while bound; an amarsiniook tries to take him into its hood, and he escapes by dropping into the sea, traveling beneath sea and earth, and emerging through his own floor.

Kuanak escapes an amarsiniook by dropping into the sea, continues beneath the sea and earth, and emerges from the floor of his own house.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 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 16806-16896 confidence: medium

Manik, a great seal-hunter, abducts a chief hunter’s daughter and other women as a boat crew, travels north, winters there, encounters a ghost and people drawing meats from the ground by magic lays, and returns the women except the first, whom he keeps as wife.

Manik leaves his home region, travels north for a season, winters there, encounters ghostly and magical beings, and returns; the kayakers also become lost in fog and return safely from a remote bird land.
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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 16806-16896 confidence: medium

Kakortuliak hunts a reindeer that escapes into a lake, secures it and takes tallow, then sees ravens with human features, a reindeer seems to emerge from his bag, his tallow mostly disappears, he is lifted through the air, rubs himself with the remaining tallow, and returns home senseless and nearly lifeless.

Kakortuliak is lifted through the air and returns downward toward earth and home after rubbing his skin with a bit of tallow.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16899-16992 confidence: medium

Iviangersook travels south around Greenland, passes Cape Farewell, comes eastward to light-haired people of European complexion, and returns through a formerly open sound near Ilulissat.

Iviangersook travels around Greenland’s coast and returns near home, but his brother dies and is buried on a named island.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 17271-17369 confidence: medium

A despised widow dies, leaving her sick child Kongajuk alone; the child hears grave bones rattling and sees its dead mother enter with another child, followed by its father.

After the widow dies and Kongajuk is left alone, grave bones rattle and the dead mother and father appear.
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Tales and Traditions of the Eskimo AND TRADITIONS. / KAGSAGSUK. / IGIMARASUGSUK. / KUMAGDLAT AND ASALOK.; lines 5005-5043 confidence: high

People say Kumagdlat is coming with beautiful knives; his wife runs outside, but the people say this because they believe he has been killed.

Kumagdlat is believed killed, but then actually returns to the coast and is seen descending the hill with goods.
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Tales and Traditions of the Eskimo AND TRADITIONS. / KAGSAGSUK. / IGIMARASUGSUK. / KUMAGDLAT AND ASALOK.; lines 5005-5043 confidence: high

As people again ridicule the family, the old boat-builder sees Kumagdlat descending the hill with great loads, which are found to be knives with beautiful hafts.

Kumagdlat returns carrying loads that are discovered to be knives with beautiful hafts.
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Tales and Traditions of the Eskimo ANGUTISUGSUK. / SITLIARNAT. / THE REINDEER-HUNT OF MERKISALIK. / NAMAK,; lines 8270-8339 confidence: medium

Namak puts on his outer coat slowly while expecting attack. In spring, when leaving southward, he lets his house-fellows enter the boat first, waits for an attack, and leaves when none comes.

In spring, Namak prepares to go south, lets others enter the boat first, waits for an expected attack, and leaves only when no attack occurs.
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Tales and Traditions of the Eskimo ATE RFI O. / INUGTUJUSOK. / THE OLD SOUTHLANDER. / NAUJARSUAK AND KUICAJAK.; lines 13462-13546 confidence: high

Naujarsuak's old father takes the corpse, has it buried, waits through the mourning days, and tells the little one that after seeing his father killed he must not grow up in idleness.

The old father leaves the place that recalls his lost son, establishes himself with the boy at Amerdlok, and later they travel back and settle at the former home.
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Tales and Traditions of the Eskimo ATE RFI O. / INUGTUJUSOK. / THE OLD SOUTHLANDER. / NAUJARSUAK AND KUICAJAK.; lines 13621-13698 confidence: medium

The rescued man rows in front while the helpers follow, and they reach a high island with one house.

The rescued man is taken to a high island house associated with ingnersuit helpers, stays five days, leaves on the sixth, and returns to his usual hunting-place.
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Tales and Traditions of the Eskimo AVARUNGUAK OR AGDLERUT. / THE LOST DAUGHTER. / ANGUTISUGSUK. / SITLIARNAT.; lines 7822-7892 confidence: medium

The old man says their only provider has been away hunting for a month and may have encountered wicked people and come to grief.

The household's missing provider returns pale and haggard, lies down for days, then recovers and resumes his role.
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Tales and Traditions of the Eskimo AVARUNGUAK OR AGDLERUT. / THE LOST DAUGHTER. / ANGUTISUGSUK. / SITLIARNAT.; lines 7822-7892 confidence: high

The visitors remain for several years; one evening the old man asks the eldest brother what he was given as an amulet when he was born.

The old man interprets Sitliarnat's carrion-gull amulet as assurance that he will return to his own country.
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Tales and Traditions of the Eskimo AVARUNGUAK OR AGDLERUT. / THE LOST DAUGHTER. / ANGUTISUGSUK. / SITLIARNAT.; lines 7895-7990 confidence: high

He tells them to watch, runs, leaps into the sea, dives, and reappears as a bear; he says Sitliarnat's gull amulet will appear and tells him to enter the water.

The old man becomes a bear, directs the travelers, pushes their iceberg, and enables three of them to return to their country.
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Tales and Traditions of the Eskimo AVARUNGUAK OR AGDLERUT. / THE LOST DAUGHTER. / ANGUTISUGSUK. / SITLIARNAT.; lines 7895-7990 confidence: high

Sitliarnat leaps into the water, rises and glides on the sea as if on solid ice; the gull appears, a large iceberg is seen, and Sitliarnat and his two brothers climb it.

Sitliarnat and his two brothers climb an iceberg, obey the bear's instructions, and are pushed across to their own country.
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Tales and Traditions of the Eskimo AVARUNGUAK OR AGDLERUT. / THE LOST DAUGHTER. / ANGUTISUGSUK. / SITLIARNAT.; lines 7895-7990 confidence: high

The brothers return to their former house; children had been named after them, their wives had remarried, relatives rejoice, they say their companion was left on the opposite shore, and they reassure the husbands of their former wives.

The brothers come back to a former home where relatives had given them up for lost, children had been named after them, and wives had remarried.
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Tales and Traditions of the Eskimo I 2 I / KATERPARSUK. / A TALE ABOUT TWO GIRLS. / THE BROTHERS VISIT THEIR SISTER.; lines 5601-5644 confidence: medium

The host invites the visitors to come back, sees them off in their sledges, then shouts that the visitors are leaving; the place becomes black with people crowding doors and windows.

The visitors leave the sister's home, are pursued, and reach home only after aid from their brother-in-law, who disables and attacks their pursuers.
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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: medium

The father wants to take the son home to his true mother, but the son refuses because they left him before the five mourning days were over and says he will remain with those who revived him.

The son refuses to go home because his kin left him before the five mourning days were over, choosing those who revived him instead.
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Tales and Traditions of the Eskimo INTRODUCTION. / TALES / AND TRADITIONS. / KAGSAGSUK.; lines 4603-4664 confidence: high

The man decides to go among people with an angakok and waits for spirit-conjuring; as he approaches, the angakok warns that a spirit will be sent out and that a large fire is outside, glossed as kivigtok flame or brightness.

After years of isolation, the man goes to people with an angakok, identifies himself, says he has come to denounce himself, then departs and is never seen again.
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Tales and Traditions of the Eskimo KASIAGSAK, THE GREAT LIAR. / THE OLD BACHELOR. / SALIK THE KIVIGTOK. / PISAGSAK AND THE KIVIGTOK.; lines 12369-12383 confidence: high

Pisagsak longs for his home and tells his master, who does not object and instructs him to tell the Kavdlunait not to attack, or he will destroy them.

Pisagsak longs for his own home, returns to relatives who had given him up, and never afterward leaves home.
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Tales and Traditions of the Eskimo KUMAGDLAT AND ASALOK. / A K I G S I A K. / THE FRIENDS. / I 2 I; lines 5230-5304 confidence: medium

At home the pursued friend neither speaks nor eats from grief, tells his housemates what happened, is advised never to return, but paddles away the next morning as if compelled; the madman pursues him into the house before the passage cuts off.

After being warned not to return, the friend paddles away the next morning as if compelled and encounters the same danger again.
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Tales and Traditions of the Eskimo NAMAK, / THE LONELY BROTHERS. / SIKUTLUK. / THE ORPHANS.; lines 8831-8931 confidence: medium

Later that summer the orphans join a boat crew as rowers for deer hunting; their master is unkind, gives the boy a buck’s knee-pan, and says he will have no other food until he swallows it; the boy nearly chokes but succeeds and remembers it.

After renewed mistreatment, the orphans leave, practice hard exercises to gain strength, and later return south with the brother now an excellent seal-hunter.
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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 14203-14293 confidence: medium

After the angakok leaves in calm weather, clouds and a heavy gale arise from different quarters and nearly prevent him from reaching land.

The angakok survives storms and finally reaches home, where his family had long believed him dead.
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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 14436-14502 confidence: high

After many days of voyaging, Kigutikak sees the southern point of land, recognizes his own country and former places, stops undressing, and collects odd bits of old iron to stuff his pockets before leaving the Europeans.

Kigutikak recognizes his own country after a long voyage with Europeans, evades the sailors watching him, reaches people at tents, and seeks his family.
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Tales and Traditions of the Eskimo RELIGION. / RELIGION. / RELIGION. / RELIGION.; lines 2933-3018 confidence: medium

The death of an angakok is believed to involve strange phenomena: the soul has difficulty disengaging, he may lie half-dead and revive at intervals, and after five days may reappear as a ghost.

The angakok's soul has difficulty disengaging, he may revive while half-dead, and after five days he may reappear as a ghost.
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Tales and Traditions of the Eskimo RELIGION. / RELIGION. / TRADITIONAL TALES, SCIENCE, AND ARTS. 65 / A NITH-SONG OF KUKOOK,; lines 3133-3267 confidence: medium

In the translation, Kukook says he is going to leave the country in a large ship, go abroad, and return again.

Kukook says he will leave the country in a large ship, go abroad, and return again.
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Tales and Traditions of the Eskimo SALIK THE KIVIGTOK. / PISAGSAK AND THE KIVIGTOK. / THE ANGAKOK TUGTUTSIAK. / THE WITCHCRAFT OF KUFANGE.; lines 12622-12709 confidence: medium

At home the men relate that they have dispatched the well-known murderer, and their minds are somewhat relieved by having had revenge.

The men return home, recount that they have killed the murderer, and feel relief from revenge.
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Tales and Traditions of the Eskimo SAVANGUAK. / AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS.; lines 15961-16036 confidence: high

Inoosarsuk remembers his foster-parents, crosses the ocean hoping for revenge, finds their former house in ruins with the old people buried beneath, and returns to Akilinek.

Inoosarsuk returns across the ocean seeking revenge but finds his foster-parents already dead beneath the ruined house.
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Tales and Traditions of the Eskimo SITLIARNAT. / THE REINDEER-HUNT OF MERKISALIK. / NAMAK, / THE LONELY BROTHERS.; lines 8411-8479 confidence: high

An old woman emerges holding a child and carrying a large seal-skin; the child says his aunt is coming, while the old woman says the aunt fled away never to return because of quarrels and fights.

The passage states that the aunt had fled away and was not expected to return, yet she comes back and is recognized and welcomed by brothers and relatives.
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Tales and Traditions of the Eskimo SITLIARNAT. / THE REINDEER-HUNT OF MERKISALIK. / NAMAK, / THE LONELY BROTHERS.; lines 8563-8581 confidence: medium

When spring came, the brothers longed for their own home and asked their former companion whether she preferred to stay or go with them.

In spring the brothers long for their own home, and the former companion says she would rather return with them.
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Tales and Traditions of the Eskimo T I G G A K. / NAVARANAK OR JAVRAGANAK. / AVARUNGUAK OR AGDLERUT. / THE LOST DAUGHTER.; lines 7595-7685 confidence: high

An old woman lives with two sons and a daughter; the daughter changes, leaves alone, and the brothers search before giving up.

The two brothers search for their missing sister, find her in the valley house, kill the reptile beings, and bring her home.
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Tales and Traditions of the Eskimo THE ANGAKOK FROM KAKORTOK. / SAVANGUAK. / AKUTAK AND INUINAK. / ISIGARSIGAK.; lines 15794-15875 confidence: medium

The younger brother marries in the place, his brothers-in-law will not allow him to leave, and Isigarsigak prepares to cross to his own land because he wishes to die in his own country.

When the season advances, the group prepares to cross back to its own land, and Isigarsigak states that he wishes to die in his own country.
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Tales and Traditions of the Eskimo THE ANGAKOK TUGTUTSIAK. / THE WITCHCRAFT OF KUFANGE. / ATE RFI O. / INUGTUJUSOK.; lines 12867-12945 confidence: medium

The brothers hear that Inugtujusok intends to leave for the north out of fear of his enemies; he travels all summer and settles in the far north late in autumn.

Inugtujusok leaves north for fear of enemies, raises a son to be skilled because of those enemies, and later returns south after the son becomes unconquerable by ordinary humans.
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Tales and Traditions of the Eskimo THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K. / T I G G A K.; lines 6835-6898 confidence: medium

The squinting youth invites the foreigner to follow him; Tiggak goes to the old hag's house, acts as instructed, and the wicked old woman goes raving mad and dies; Tiggak reports this to his brothers-in-law and urges leaving.

After killing the old hag, Tiggak says they should leave the place and make for home; the group crosses the isthmus and continues onward.
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Tales and Traditions of the Eskimo THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K. / T I G G A K.; lines 6901-6971 confidence: high

They land north of their old homestead; Tiggak shakes off a bear-skin, the rest do the same, the adopted son shakes off the snow-bunting skin, and all march home except the one killed.

After the sea crossing and landing, Tiggak and the others shake off bear-skins, the adopted son shakes off a snow-bunting skin, and they march home.
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Tales and Traditions of the Eskimo THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K. / T I G G A K.; lines 6901-6971 confidence: high

Tiggak slides downhill into the sea, disappears, reappears as a bear, shakes water from his ears, tells the others to follow, and they are transformed into bears.

The transformed bears swim homeward while the snow-bunting flies and rests between their ears; they land near their old homestead.
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Tales and Traditions of the Eskimo THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K. / T I G G A K.; lines 6974-7043 confidence: high

The sisters reach land, recognize their former winter-station, find their little house unchanged, and Malaise questions them about Akilinek and hunting, but they tell him nothing.

The sisters reach land, recognize the former winter station, and find their old house unchanged.
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Tales and Traditions of the Eskimo THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K. / T I G G A K.; lines 7046-7114 confidence: high

Malaise later gives the boat three coverings again, fills it with narwhal-horns, matak, salmon, and other valuables, reaches his former home, and stays there until death.

After overcoming adversaries, Malaise reloads the boat with narwhal-horns, matak, salmon, and other valuables and reaches his former home.
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Tales and Traditions of the Eskimo THE BROTHERS VISIT THEIR SISTER. / KUNUK THE ORPHAN BOY. / THE FAITHLESS WIFE. / THE BARREN WIFE.; lines 6360-6400 confidence: low

Kujavarsuk is left to kill the whale alone. In spring he returns to his former home, finds the old fisherman alive, and presents him all the whalebone, with the longest and best pieces reserved for him.

In spring Kujavarsuk returns to his former home and presents all the whalebone to the old fisherman, keeping the best splits for him.
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Tales and Traditions of the Eskimo THE FAITHLESS WIFE. / THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K.; lines 6614-6687 confidence: high

Giviok remembers his son: “My poor little son!” He leaves and travels past the dangers he had met on his departure from home.

Giviok remembers his son, leaves, travels through the dangers met on his departure from home, and reaches the opposite country.
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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 10354-10448 confidence: high

The husband keeps close watch on the girl and leads her by the hand when she wants to go out.

The girl tells the inorusek she has no intention of leaving and likes him, then hides and runs back to her parents.
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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 10354-10448 confidence: medium

She pretends to go behind the house, runs toward the coast, reaches her parents’ tent, and bursts through the door-curtain.

After the girl returns and warns that the inlanders will seek her, the family leaves the mainland for a far-off islet.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10450-10541 confidence: high

The son falls sick; one angakok cannot find the cause. Another, known for headlifting, conjures spirits, stops and resumes breathing, and says the child's spirit is still with the inlanders.

A headlifting angakok diagnoses that the child's spirit remains with the inlanders, flies to retrieve it, and restores it so the child recovers.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10450-10541 confidence: medium

Tungnerdluk returns to the tent, orders departure, the helper arrives with the child, the group loads the boat, enemies descend the hills, and Tungnerdluk kills one with a harpoon before leaving the firth.

After the child is brought back, the family rapidly packs and departs by boat while enemies descend from the hills; Tungnerdluk briefly returns to fight before leaving.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10701-10773 confidence: medium

Ipisanguak spends a happy night with the hosts, leaves at dawn, and crosses the sea again.

Ipisanguak repeatedly visits Akilinek, crosses the sea, and returns at dawn in association with conjuring and angakok status.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10701-10773 confidence: medium

The angakok sinks beneath the floor, reaches his own house by an underground way, and has all the lamps lit.

Ipisanguak escapes by sinking beneath the floor and traveling through an underground way to his own house before the iceberg destroys the house.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10776-10863 confidence: high

Kuvitsina leaves his summer-journey companions, goes alone in a kayak along the shore, approaches a low steep rock that opens by itself, and enters.

Kuvitsina enters a rock that opens of its own accord, is seized inside by Ingnersuit, and later escapes back to his own world.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10776-10863 confidence: high

Kuvitsina thinks of his tornaks; the first have no effect, so he calls two tornaks from among the benevolent Ingnersuit, named Nepingasuak and Napatarak.

Kuvitsina’s first tornaks have no effect, but two benevolent Ingnersuit tornaks respond; Napatarak frees him with an amulet and Nepingasuak repairs the kayak.
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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: medium

Katauk is capsized and drawn from his kayak while near drowning; kayakers from shore are identified as ingnersuit of the malignant sort, and he thinks capture by them is better than drowning.

Katauk is carried off by malignant ingnersuit, bound and mutilated, rescued by tornaks, and later reaches home.
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Tales and Traditions of the Eskimo THE OLD BACHELOR. / SALIK THE KIVIGTOK. / PISAGSAK AND THE KIVIGTOK. / THE ANGAKOK TUGTUTSIAK.; lines 12480-12525 confidence: medium

On his way home, Tugtutsiak is alternately thrown by the bear and walrus, reaches his homestead, and his relatives sing for him; a great man orders a lamp lit.

Tugtutsiak returns after being thrown and wounded by the bear and walrus; relatives sing, lamps are extinguished, and he revives and later heals.
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Tales and Traditions of the Eskimo THE OLD SOUTHLANDER. / NAUJARSUAK AND KUICAJAK. / THE STRONG MAN ON THE ISLAND / NIAKUNGUAK.; lines 13758-13840 confidence: high

The companion reaches shore, where Niakunguak’s son watches the heaving sea; he tells the boy that his father will never return and that there is no kayaking in such weather; the boy goes inside silent while other men watch.

The companion says Niakunguak will never return in such weather, but observers later see him crossing heavy surf with two seals and he reaches home.
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Tales and Traditions of the Eskimo THE OLD SOUTHLANDER. / NAUJARSUAK AND KUICAJAK. / THE STRONG MAN ON THE ISLAND / NIAKUNGUAK.; lines 14050-14118 confidence: medium

The angakok is carried seawards, sees a great new land, and the oldest warns that seal blood must not drop to earth or he will never see home again.

The angakok is carried seawards to a new land under a return-threatening taboo, and his family expects him back before three days are over.
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Tales and Traditions of the Eskimo THE ORPHAN BOY ILIARSORKIK. / THE SOLITARY KAYAKER. / KASIAGSAK, THE GREAT LIAR. / THE OLD BACHELOR.; lines 11611-11670 confidence: medium

The boat rises into the air and returns to the water while advancing; the old bachelor asks to join, and the steersman says he may follow if he stays close, after which the kayak is tied to the boat.

The old bachelor leaves with the singing boat party, stays at their house, remembers his relatives, and returns to his dwelling-place.
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Tales and Traditions of the Eskimo THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK. / SAVANGUAK. / AKUTAK AND INUINAK.; lines 15360-15445 confidence: medium

The father gives kayaks to his boys, the bears go out for provender, and the family travels north, with sons in kayaks and bears swimming alongside the boat.

The family leaves the desolate home to seek other people, winters at a settlement, and afterward returns to the old home with companions.
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Tales and Traditions of the Eskimo THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK. / SAVANGUAK. / AKUTAK AND INUINAK.; lines 15536-15607 confidence: medium

The man tries to escape calving ice, is pressed under the waters, surfaces, is overturned by a larger iceberg, and loses his senses.

The traveler is driven beneath the waves, guided by ancestral figures, warned against a drink that would prevent return, reaches a remote house, recovers, and returns home.
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Tales and Traditions of the Eskimo THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK. / SAVANGUAK. / AKUTAK AND INUINAK.; lines 15536-15607 confidence: high

He sees a spring flowing from an iceberg and wants to drink, but a voice warns him not to drink from the fountain designed for those perishing at sea, because drinking would mean he would never return.

A voice warns the thirsty traveler not to drink from the fountain for those perishing at sea, saying that if he drinks he will never return.
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Tales and Traditions of the Eskimo USSUNGUSSAK OR SAVNIMERSOK. / THE CHILD-MONSTER. / THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS.; lines 10312-10351 confidence: high

The killed man's son moves away because he cannot endure seeing his father's cousin; when full-grown and strong he returns, but the cousin is already dead.

The slain man's son leaves because he cannot bear seeing his father's cousin and returns when full-grown and strong.
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The Central Eskimo CLOTHING, DRESSING OF THE HAIR, AND TATTOOING. / SOCIAL AND RELIGIOUS LIFE. / DOMESTIC OCCUPATIONS AND AMUSEMENTS. / VISITING.; lines 6578-6646 confidence: medium

Travelers eventually reach the friends they came to visit, establish their own hut, spend a whole year with them, and retrace the journey home the following spring; very long journeys may last years.

After living with friends for a year, travelers retrace their journey to their homes in the following spring; shorter journeys also end with return around June.
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The Central Eskimo ORTHOGRAPHY. / DISTRIBUTION OF THE TRIBES. / GENERAL OBSERVATIONS. / BAFFIN LAND.; lines 1563-1652 confidence: medium

Kotuko's party left Nettilling with boats and kayaks; Kotuko alone visited Sagdlirn, found a hut, a large dog, deerskins, and walrus tusks, nearly lost his kayak in fog, and the party's absence reportedly lasted three years.

The Kotuko expedition and the party including Amaroq and Sigjeriaq are each described as absent for three years before return or report.
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The Central Eskimo RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR. / THE TORNAIT AND THE ANGAKUT. / THE FLIGHT TO THE MOON.; lines 7765-7846 confidence: high

During the moon visit the angakoq’s body lies motionless and soulless; afterward it revives, the thongs have fallen despite firm knots, he feels exhausted, and he tells listeners about the flight.

During the moon visit the angakoq’s body lies motionless and soulless, then revives when he returns and recounts the journey.
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The Central Eskimo THE EMIGRATION OF THE SAGDLIRMIUT. / KALOPALING. / THE UISSUIT. / KIVIUNG.; lines 8982-9030 confidence: high

Kiviung recognizes his own country, sees whaling boats towing a carcass, learns the whale-killer is his grown son, and his wife returns to him after having taken a new husband.

After traveling for days and nights, Kiviung recognizes his own country, encounters his grown son, and his wife returns to him.
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native american northeast woodlands

Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa MEMOIR 71 / CONTENTS. / CHAPTER I. / CHAPTER II.; lines 186-336 confidence: high

The contents list Nenebuc sending Crow out, changing Crow black and Gull partly black for disobedience, and retiring to the west until he will return again.

The contents say Nenebuc retires to the west until he will return again.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1993-2096 confidence: high

Nenebuc lets all the animals go from the raft, goes west, remains there lying on his back, singing and hammering at wigwam poles, and will get up three years before the end of the world to see the animals and the Ojibwa again.

Nenebuc releases the animals, goes west, remains there, and will rise three years before the end of the world to see the animals and the Ojibwa again.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 2473-2558 confidence: medium

The old woman tells the girls to make twisted root rope in coils; they tie it to a big basket, enter it, and the star-world people lower them down.

The girls make root rope, are lowered in a basket from the star world, but stop in an Eagle's nest because the people above think they have reached the ground.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 3212-3309 confidence: high

A young Loon is too weak to migrate south, says he will remain through winter and meet his mother in spring at the same spot on a misty morning; the flock leaves and the mother is sad.

The young Loon promises a spring meeting on a misty morning, and spring mist with breaking lake ice is described as the Loon returning from the South.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 3745-3841 confidence: medium

Windigo arrives; Gitcikwe'we says he and his wife will clinch him and take him west. The wigwam shakes like thunder, the children faint, Gitcikwe'we takes Windigo west, returns, and says Windigo will stay there.

Gitcikwe'we seizes Windigo in the conjuring-wigwam episode, carries him west to his place of origin, and returns to reassure his family.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 3843-3965 confidence: medium

The sons return by the tracks, find the wigwam smashed and the mother killed; two remaining Iroquois had made babiche strings from her breast skin and wound it on a tripod, and the mother had agreed not to reveal them.

After escaping and defeating most pursuers, the sons return to the wigwam and find it smashed and their mother killed.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 4741-4840 confidence: medium

On shore the boy meets an old woman sent by or embodying his mother's wish for safety; she warns of further trouble, instructs him, and gives him a stuffed ermine skin as a weapon.

The old woman warns that the boy must pass further troubles before reaching home, instructs him, and gives him a stuffed ermine skin weapon.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 4842-4942 confidence: medium

Aioswe's son returns to his father's wigwam. His mother recognizes him; the old man is frightened and orders caribou skins spread for him, but the son kicks them away and says he has walked far on bare feet.

After escaping dangers, the son returns home, the father fears him, and the conflict culminates in the father's death.
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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

The giant men threaten to take Tcikapis’s sister, then burn the tent and take her away when he does not come out.

Giant men take Tcikapis’s sister, and he follows and destroys them without harming her.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 5452-5562 confidence: medium

His brother misses him, dreams what happened, searches, and finds signs at the beaver place, including trees cut with an axe.

The brother dreams of the lost man’s location, hunts around the beaver dwellings, finds him nearly transformed, dresses him, and brings him home to human society.
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Notes on the Eastern Cree and Northern Saulteaux MISCELLANEOUS. / AAA-; -AM / SOCIAL ORGANIZATION. / REIJGION.; lines 3336-3435 confidence: medium

Life returns; medicine men press their mouths to the body, cup him, and draw out blood, worms, pebbles, nails, and other objects; the revived person asks why he was called back from the Earth of Spirits and celestial hunt.

After revival, the initiate asks why he was called back from the Earth of Spirits and the celestial hunt, and the people ask what he has seen.
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Notes on the Eastern Cree and Northern Saulteaux MISCELLANEOUS. / AAA-; -AM / SOCIAL ORGANIZATION. / REIJGION.; lines 3437-3531 confidence: medium

The initiate says he saw the Great Spirit, entered his tent or mansion, and was ordered to return to earth because he had left before his time and without command.

The initiate’s account places him in the Great Spirit’s dwelling, where he is told to return to earth because he left before his time and without command, then flees back to earth.
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Notes on the Eastern Cree and Northern Saulteaux MONTHS AND SEASONS. / DIRECTIONS AND WEATHER CUSTOMS. / SOCIAL ORGANIZATION. / RELIGION.; lines 8052-8161 confidence: medium

The passage says there are "two roads leading into the sky"; good souls travel like a bird, evil doers travel slowly on foot to an evil place, and some bad persons return as warnings.

Some bad persons are permitted to return after reaching the evil place to warn themselves and others to mend their ways.
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Notes on the Eastern Cree and Northern Saulteaux SOCIAL ORGANIZATION. / RELIGION. / MORTUARY CUSTOMS. / NORTHERN SAULTEAUX TALES.; lines 8574-8669 confidence: high

The young man kills the great gull, cuts off its head, brings home gulls' eggs, and tells his children to meet their grandfather while eating the eggs; Omishus says the gulls have eaten their father.

After each attempted killing, the young man returns alive and has the children display food he brought; Omishus then finds him alive in the wigwam.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2162-2250 confidence: medium

Djogeon travels with his wife and companions to his uncle's lodge; at a thin-iced lake he places the group, made small, into eight puffballs from an oak tree and has the west wind blow them across.

The travelers continue toward Djogeon's uncle by becoming small, entering eight puffballs, and crossing a thin-iced lake under the force of the west wind.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2344-2448 confidence: high

The old man says his sons should take the young woman hunting so that she will secure more orenda.

The young woman stays with the old man's people, is told to secure more orenda, returns home under a ten-day work prohibition, and displays remaining Thunder orenda when the prohibition is broken.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10113-10209 confidence: medium

The old man takes Ganyadjigowa's boat while Ganyadjigowa appears asleep and commands it to go where the sun goes down. Ganyadjigowa strikes the other canoe with white flint; it becomes alive and flies faster.

A canoe flies through the air to the place where the sun goes down, and the contestants later return to the starting lake.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10495-10590 confidence: high

The guide identifies the speaker from a high place as Hawenniyo, says good people come there when they die, and tells the young men to return home and report what they have seen.

The guide orders the young men to tell their people what they have seen; after returning, they ask for an assembly to report the journey.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10592-10674 confidence: medium

A speaker asks whether two young men were lost; an old woman says two despised young men disappeared; another transformed young man says they are those youths and have returned from other worlds with a guide.

The transformed young men say they traveled to another world and the southern world, visited the Long Lodge and Hawenniyo, returned with a guide, and taught upper-world songs, dances, and rules below.
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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 8667-8761 confidence: medium

Hodadenon goes home with parents, sister, and friends; one place remains vacant, and the next morning chestnut trees stand around the lodge.

An empty seat remains; Hodadenon says one more labor remains, travels west, and meets an old man who says he is from the same place and ready to go home.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8962-9067 confidence: medium

The woman calls Hodadenon from under the couch; they depart in a canoe, and Ongwe Ias shouts and throws a hook and line to catch the canoe.

Hodadenon and his sister flee by canoe from Ongwe Ias and ultimately return home.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8962-9067 confidence: medium

Hodadenon melts the ice, lands with his sister, returns home through the lodge directions, seats her on the northwestern couch, and the family is complete.

Hodadenon brings his sister home, seats her in the lodge, and the family is described as complete and happy.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 9165-9259 confidence: medium

The woman lives with Hinon but cannot eat his food, so he brings corn from her mother's field and roasted squash from her mother's coals.

After living with Hinon until far advanced in pregnancy, the woman is returned to her mother's field and later gives birth to a boy.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 28823-28920 confidence: high

The wife gives journey provisions and warns him not to stop because evil powers infest the path; he travels many days through obstacles and unknown beasts, reaches home, and gives corn kernels to each family.

The husband is warned not to stop because of evil powers on the path, encounters obstacles and unknown beasts, and reaches home only after many days of travel without resting.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 28922-29018 confidence: high

The returned young woman tells her grandmother to prepare bread from one grain of corn, saying it will feed all human beings at a banquet celebrating the Maiden's return, and announces a feast with women dancing Corn dances.

The Maiden's return is marked by a feast, Corn dances performed by women, general rejoicing, and a song taught for future Corn dances.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 29462-29557 confidence: high

After about fifteen years and several children, the brother-in-law says the man should return to the place from which he fled and take his wife and children, who are his people while also of the brother-in-law's blood.

After about fifteen years, the brother-in-law instructs the man to return to the place from which he fled and to take his wife and children; the family passes through the cavern mouth into the forest.
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Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 25713-25812 confidence: medium

The woman leaves a passageway, reaches the middle passageway, gives roasted pheasants to the panthers, passes through, and reaches home after traveling three days and nights.

The woman passes through a passageway guarded by panthers after giving each a roasted pheasant and then safely reaches home.
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Seneca Fiction, Legends, and Myths BIWITTJ / BIWITTJ / CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS; lines 32716-33354 confidence: medium

The youth says the equivalent of 'so be it,' prepares or handles items glossed as bark, poker, knife, fire, dish or bowl, hominy, hulled corn, and bread, and sets out for the made clearings.

The youth starts out for the clearing, works there, and then returns to the lodge where the elder is present.
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Seneca Fiction, Legends, and Myths BSWITTJ / HSWITTJ / HEW ITT J / CUSTIW; lines 15506-15596 confidence: medium

The section is titled “The Moose Wife.” A young man living with his mother goes deep into the forest for a year of hunting, builds a cabin, hunts daily, and accumulates cured meat before a promised visit home.

The young man’s original plan is to return to visit his mother after a year, and the wife helps prepare his departure by making moccasins, arranging meat, and taking him to the river route.
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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 BXWITT. / BBWITTJ / CURTIN / HSWITTJ; lines 24831-24915 confidence: high

The boys find the uncle’s partially bloodshot eyes among the child’s breast ornaments, remove pairs of eyes, toss them upward, and command them to return; the eyes fly back to their owners.

The boys undertake a cloudland expedition, recover their uncle’s eyes, descend, and restore the eyes to him.
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Seneca Fiction, Legends, and Myths BXWITT. / BBWITTJ / CURTIN / HSWITTJ; lines 24831-24915 confidence: high

At the descent point, the boys become fleas, use dandelion seed heads as parachutes, float from cloudland to earth, go to the uncle’s lodge, and return his eyes.

The boys assume flea size and form and return from cloudland to earth using dandelion seed heads as parachutes.
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Seneca Fiction, Legends, and Myths BXWITT. / BBWITTJ / CURTIN / HSWITTJ; lines 25194-25284 confidence: medium

The strange woman thanks the hunter's wife, drags the body far away, says she wanted her child to see her father, and states that she and the child will return to distant forest kinsfolk.

After the husband's death, the strange woman says she and her child will return to their distant forest kinsfolk and then disappears into the forest; the hunter and his wife also return home afterward.
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Seneca Fiction, Legends, and Myths BXWITT. / BBWITTJ / CURTIN / HSWITTJ; lines 25286-25375 confidence: medium

The bride's mother asks the bride to revisit their clan; at her former home the bride recounts the hunting trip, including the husband's child by an unknown mysterious being, raw-meat feeding, the strange woman, and an attack at the hunting lodge doorway.

The bride returns to her own clan, reports danger involving her husband and a mysterious being, and remains with her kinsfolk after their warning.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 24256-24355 confidence: medium

After eating, the hunter thanks his rattlesnake hosts, returns to the cavern mouth, crawls through the passage to the surface, and finds his bow, arrows, and walking stick where he left them.

The young hunter stays with rattlesnake hosts in a cavern, crawls back through the passage, returns to the surface, and reports what he saw.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 24544-24639 confidence: high

The siblings remove enough logs to climb out and regain freedom; the blind brother says they should go home by traveling directly southward.

After regaining freedom, the blind brother directs a southward journey home, and the siblings eventually reach their former lodge.
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Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 13060-13147 confidence: medium

Doonongaes returns to Ganyodaes and finds Skahnowa, his servant, claiming the lodge because his master, the former owner, was believed to have been killed.

After leaving his wives, Doonongaes returns to Ganyodaes and finds Skahnowa claiming the lodge because Doonongaes was believed dead.
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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 CUBTIN,! / LEOEKDS / CDBTIN,! / LBQEKDB; lines 44311-44626 confidence: high

He takes up his bundle or pack with the forehead strap, starts homeward, and goes toward the place where the lodge of several spouses stands.

The male figure takes up the wrapped burden with a forehead strap and starts homeward toward the lodge.
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Seneca Fiction, Legends, and Myths CUBTIN. / CDBTIN, / BXWITT. / BBWITTJ; lines 23002-23091 confidence: high

Ongwe' Hanges'ha' tells his mother-in-law that he and his wife will return to his uncle's place, says he is uncertain whether the uncle is alive, and proposes that the mother-in-law and uncle live together; she agrees if the uncle is alive and healthy.

Ongwe' Hanges'ha' decides to return with his wife to the place of his maternal uncle, makes the long journey, and is greeted as the returned nephew.
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Seneca Fiction, Legends, and Myths CUKTIN,! / UBGBKDS / LBOENDB / LBOBND8; lines 46033-46265 confidence: medium

A male figure is told to depart homeward toward where a lodge stands; the passage says he and his wife walk or arrive there, with difficulty noted.

The opening directs a figure homeward toward a lodge, and later the helper is directed to steer toward the place from which the two started.
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Seneca Fiction, Legends, and Myths CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS / BIWITT / UBOBNDB; lines 38500-39519 confidence: medium

The woman says they will depart or start for home and gives instructions involving rough bark, concealing tracks, a path, and a canoe lying at a place.

The text refers to starting for home, a canoe on the route, boarding, and wild geese associated with paddling or transport.
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Seneca Fiction, Legends, and Myths CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS / BIWITT / UBOBNDB; lines 40712-41024 confidence: high

The wife and injured husband reach a lake; she calls on the great leech for aid, and it appears from the water and comes to them.

The great leech appears from the lake, allows the couple to mount on its back, and carries them across to their own shore, enabling their return home.
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Seneca Fiction, Legends, and Myths CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS / BIWITT / UBOBNDB; lines 40712-41024 confidence: high

Near the lodge, Doadanegen hears his uncle weeping and lamenting for his nephew; the uncle sits by the fire and pours burning coals and hot ashes on his head with a paddle.

Doadanegen returns to the lodge, where his uncle has been mourning him and believed him dead, then identifies himself and is recognized.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5069-5181 confidence: medium

Animals have tormented the uncle by calling at the door as if the nephew had returned, but the opened flap reveals a fox, rabbit, or other creature.

Animals pretend to be the returning nephew at the uncle's door, so the uncle devises a door-flap test before admitting Hat'hondas.
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Seneca Fiction, Legends, and Myths FICTION / FICTION / BSWITTJ / HSWITTJ; lines 14818-14911 confidence: medium

The enemies say punishing a warrior after death was wrong and cost them five men; they cut off the chief’s head, avoid striking dead men during another war song, and ten of forty of the chief’s men return home and choose defensive peace.

Ten of forty men get home and decide to remain there, defend themselves, and let enemies come to them; the people live in peace afterward.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 19035-19131 confidence: medium

Ne Hononhsot is identified as Hawenniyo, says he created human beings, describes an earth-watcher, instructs Hatcinondon about enemies and arrows, gives him food, says he loves both Seneca and Cherokee, and orders the war party to leave the warpath.

After receiving instructions from Ne Hononhsot/Hawenniyo, Hatcinondon is led by messengers through an opening back to the reeds and then to his warriors.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 19133-19238 confidence: medium

Hatcinondon makes a fire near a stream, dresses in garments of slain men, cooks and eats, and prepares and paints three scalps.

Hatcinondon finds the path, signals to his Seneca friends with three scalps, is joyfully received, and returns home with the group.
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Seneca Fiction, Legends, and Myths HBWITTJ / BBWITT, / SSSSA LEGENDS 621 / BBWITTJ; lines 28067-28160 confidence: high

After the party returns, the old woman says preparations are complete, instructs them to start home, says the men of the lodge will accompany them part way, and directs them past the Light Orb that travels by day.

The old woman sends the humans homeward, Thunder escorts them, and the returning humans see the earth below.
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Seneca Fiction, Legends, and Myths HBWITTJ / BBWITT, / SSSSA LEGENDS 621 / BBWITTJ; lines 28162-28239 confidence: high

The human travelers alight on earth; a Thunder man says they are back at their homes, have been brought safely back, and will find the former inhabitants in another settlement.

The Thunder men set the humans down on earth and say they have fulfilled their obligation to bring them safely back to their homes.
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Seneca Fiction, Legends, and Myths HBWITTJ / BBWITT, / SSSSA LEGENDS 621 / BBWITTJ; lines 28241-28325 confidence: high

The old man doubts the claim because the men look youthful despite the long time elapsed; Dehaenhyowens names Dagaidoii'dye as the former chief, and the old man says that chief was his grandfather and accepts their identity.

The elder recognizes the men as those who departed long ago, and Dehaenhyowens states that only three have returned.
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Seneca Fiction, Legends, and Myths HBWITTJ / BBWITT, / SSSSA LEGENDS 621 / BBWITTJ; lines 28327-28440 confidence: high

The chief says the party had been gone a very long time, only three persons returned, and Deaunhyawa'gon/Hawenni'yo forewilled that only they would return safely.

The chief says the party left home long ago and only three persons have now returned safely; Dehaenhyowens states they were absent for three generations.
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Seneca Fiction, Legends, and Myths HBWITTJ / BBWITT, / SSSSA LEGENDS 621 / BBWITTJ; lines 28327-28440 confidence: high

The chief gives his name as Daga'idon'dye', says he stands for the earlier chief, and describes the custom of mutual body-stroking greetings for all persons, including children.

The returnees are ceremonially greeted by bodily stroking, then promised shared possessions, peaceful thought, and renewed association with the people.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11056-11147 confidence: medium

The sister-in-law is warned to obey; in the forest lodge the young man tells her to cover her head and not look, sings for wild beasts, and is carried off after she peeps out.

Animals carry the husband away, and the wife later overtakes them and brings him home safely.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11150-11247 confidence: high

The three men declare the woman purified and freed from the evil power of her husband and his people. The old man identifies himself as Hinon, gives instructions about marriage and telling her friends, and the men take her home in a journey that seems like flying.

After purification, the woman is told her home is seven days away, yet the men take her home and the journey seems to her like flying through the air.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11769-11859 confidence: high

Turkey Brother worries about his brother, removes the turkey-skin robe grown to him, puts on his plumed chin-band, and summons his tutelary Moose while in human form.

One brother calls his tutelary Moose to bring back his captive brother, and the brother returns home.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11861-11956 confidence: medium

At the chief's funeral S'hodieonskon asks to be buried; after calling from the grave and being dug up, he says he was sent back to marry the chief's widows, and the people consent.

S'hodieonskon asks to be buried with the chief, is heard from the grave, and claims he has been sent back to marry the widows.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 15797-15899 confidence: medium

Near spring, the bear says separation is near because they are bears and the child is human; she puts out her two-pronged bough but her magic power is gone, and the hunter sees claw marks on the tree.

The mother bear says the boy can remain and will be taken out and cared for by humans because he is human, while the bears must go.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 15902-15995 confidence: medium

A hunter hears a child screaming in a tree, rescues him, finds him naked and speechless, makes leggings from a large cub’s skin, and returns him to his overjoyed father.

The prior tale fragment ends with a lost or hidden child rescued from a tree and restored to his father.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16093-16194 confidence: medium

After the boy wins, he lets the people take the heads of the old woman and her son; both heads are cut off, and boys play with the old woman's head across the field.

After defeating the dangerous pair, the boy brings his grandmother and the people to live in the dwelling and field and organizes a council-lodge dance.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16196-16293 confidence: medium

The boy follows his mother outside and is seized; the dog pursues, pulls off the boy's moccasins, and brings them home. Hinon Hohawaqk denies taking the child, says he has many relations around the world, and the boy returns after winter with his father.

The boy is seized outside the lodge, remains away all winter, and comes home with his father after winter is over.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 14110-14194 confidence: high

At the mother-in-law's lodge, Doonongaes asks for the daughters; the old woman says they returned to their first husbands after waiting two years, then summons the elder daughter, who agrees to go to the returned great chief.

Doonongaes returns after claiming wide travels; the women had waited two years and returned to first husbands, but are summoned back to him.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 14383-14477 confidence: high

Haiwanenqgwi sets out for Sun Island, meets Tkwendahen Niohsiowesiohden, says Tsodiqgwadon has sent notice of a council at Broken Land in eight days, and receives agreement that they will attend.

Haiwanenqgwi is repeatedly sent out by Tsodiqgwadon to notify peoples and beings of a council at Broken Land, returns after one circuit, and is sent onward again.
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Seneca Fiction, Legends, and Myths HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX / HIWITTJ; lines 12403-12491 confidence: high

The boys speak about their father’s coming; an invisible brother has guided the man; the man arrives and is recognized by a red mark on his jaw despite the absence of the dogs.

The man finds his children, the boys recover the dogs, and the narrative states that all were together again and later lived happily as kin.
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Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 19857-19960 confidence: high

A second man is sent after dissatisfaction with an earlier report; he is gone four months, reaches the White Country, travels there two months, and says he could not have lived if he had gone farther.

Several travelers are sent out one after another, travel as far as they can, and return with reports about the White Country and beyond.
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Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 19857-19960 confidence: medium

The old bald-headed chief remains unsatisfied until a strong uncouth man promises to go around the world; the man and his tribe's best travelers journey in different directions for forty months and return to report.

The strong man claims to have gone around the world and seen many things; after his report, the old chief makes him second chief.
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Seneca Fiction, Legends, and Myths HSWITTJ / HEW ITT J / CUSTIW / J LEGENDS 363; lines 15599-15700 confidence: medium

He returns to the forest cabin, finds it empty with no footprints or meat, sees worn moccasins hanging and three ash mounds on the hearth, and decides he has three children and must find them.

The man returns to the forest cabin, finds it empty, interprets the ash mounds as a sign of his children, and resolves to follow them to the end of the world.
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Seneca Fiction, Legends, and Myths HSWITTJ / HEW ITT J / CUSTIW / J LEGENDS 363; lines 15702-15794 confidence: medium

The man recognizes his wife, begs forgiveness, is forgiven, meets the daughter born after he left, and thereafter remains true to his Moose wife and family in the woods.

The man recognizes his Moose wife, is forgiven, and remains with her and their children in the woods.
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Seneca Fiction, Legends, and Myths HUWITT. / CUBTIN / S3 MYTHS 467 / CUBTIN; lines 20837-20937 confidence: high

Deoneyont tells the woman she is safe, says she must rest four days, and then tells her to go south toward home.

The woman rests four days, is directed south, receives food guidance, recognizes her childhood spring, and returns to her people.
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Seneca Fiction, Legends, and Myths HUWITT. / CUBTIN / S3 MYTHS 467 / CUBTIN; lines 21310-21421 confidence: medium

The grandson leaves, travels to a village, is received by the chief, and is recognized by the chief's daughter as the wife he had sent away in vapor form.

The chief's daughter identifies herself as the wife whom the young man had sent away as Os'hada, a vapor, and the two are glad to be together again.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17343-17433 confidence: high

Okteondon says he, his wife, and two friends will go home to Haient'hwus's lodge; the uncle had hung a wampum belt with instructions connecting its height to Okteondon's trouble or death.

Haient'hwus believed Okteondon dead when the belt touched the ground, but Okteondon returns to the lodge with companions.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17630-17727 confidence: high

The uncle is alone, believes his nephew dead, and mourns by letting ashes fall on his face while sitting before the evening fire.

The uncle believes the nephew dead and mourns him, but the nephew returns with his brothers and is recognized after a test.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 18695-18772 confidence: high

The young husband asks his wife to carry him home. She carries him over fields, forests, fishing grounds, and raccoon trees to his grandfather's lodge, where the grandfather welcomes them and they live peacefully.

After surviving the trials, the young husband is carried home by his wife to his grandfather's lodge and lives there peacefully.
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Seneca Fiction, Legends, and Myths LBQBKDS / SENEOA FICTION, LBOEKDB, AND MYTHS / CUBTIN,! / LEOEKDS; lines 44038-44308 confidence: high

He makes a bundle, arranges or lays out the body, wraps it carefully, takes it up, and bears it with a forehead strap.

After bundling and bearing the body, the figure starts again and returns home, where he sets down the bundle.
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Seneca Fiction, Legends, and Myths LEOEND6 / CUKTIN,! / UBGBKDS / LBOENDB; lines 45740-46030 confidence: medium

The woman arrives at or near a place where others are together; the glosses mention their mother, surprise, and a lodge standing there.

The woman returns or arrives near a lodge, recognizes her spouse’s voice, and runs to the lodge.
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Seneca Fiction, Legends, and Myths MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT / SS?SJ FICTION 181; lines 4580-4680 confidence: high

The potent son-in-law tells the chief he must go home to his uncle in the far east; the old chief and people say they will go too, and he says he and his brother will go ahead to prepare.

The potent son-in-law says he must go home to his uncle in the far east, goes ahead with his brother, and the chief and people eventually follow and settle there.
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Seneca Fiction, Legends, and Myths MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT / SS?SJ FICTION 181; lines 4781-4878 confidence: medium

The lad says the strawberry patch is unique, assigns the field to Hadjoqda, and says he will bring his grandmother while Hadjoqda brings friends.

The youth raises his relations, brings his grandmother, assigns the field, and all settle around the great strawberry patch in contentment.
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Seneca Fiction, Legends, and Myths S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ / BIWITTJ; lines 32160-32255 confidence: high

The young man tells the geese to go to the place whence they started, reaches the landing place at home as day dawns, releases the geese to seek food, draws the canoe ashore, and departs toward a lodge.

The young man orders the canoe back to the place whence it started, reaches the home landing at dawn, and later sings that he is on his way homeward with his sister.
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Seneca Fiction, Legends, and Myths S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ / BIWITTJ; lines 32258-32306 confidence: high

The brother and sister travel homeward, encamp at night, and camp five nights before reaching home. The wording says they were 'immolested' by sorcerers who commonly infested the way, which appears textually ambiguous in this excerpt.

The brother and sister travel home together, and at home the brother stresses that they must love and respect one another as siblings.
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Seneca Fiction, Legends, and Myths S3 MYTHS 467 / CUBTIN / CUBTIH / CUBTIK; lines 21613-21716 confidence: high

A restored man-eater wishes to begin eating and is killed by the young man; the nine missing brothers are restored, possessions are recovered, and the twelve brothers are reunited.

The nine missing brothers are among those restored to life, and the narrative states that the twelve brothers are again united after many years.
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Seneca Fiction, Legends, and Myths SSSSA LEGENDS 621 / BBWITTJ / HBWITT, / BXWITI'J; lines 29728-29830 confidence: high

Returning home by canoe, the woman sees a shrub-covered mountain by the river and recognizes her lost child walking there; the father also recognizes him and brings the canoe to shore.

The parents recover the son they had mourned as dead, and the child later says a strange man carried him away to his home.
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Seneca Fiction, Legends, and Myths SSSSA LEGENDS 621 / BBWITTJ / HBWITT, / BXWITI'J; lines 30231-30325 confidence: medium

The brother instructs his sister to travel with the dog, rest when it stops beside trees, keep directly eastward, stay close to the dog at night, and heed the dog because it is their brother; he warns of the old woman's sorcery immunity and identifies himself as Hahadodagwat'ha.

The brother says the sister and dog must make their way homeward and keep directly eastward, with the hoped-for safe arrival at the place where their mother dwells.
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Seneca Fiction, Legends, and Myths SSSSA LEGENDS 621 / BBWITTJ / HBWITT, / BXWITI'J; lines 30430-30515 confidence: high

The mother tells the returned children they have come home after long absence and will dwell together again; afterward mother and children live happily together.

The mother says the long-absent children have returned home and that they will dwell together again, after which they live happily together.
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Seneca Fiction, Legends, and Myths SSSSA LEGENDS 621 / BBWITTJ / HBWITT, / BXWITI'J; lines 30517-30615 confidence: medium

Hahadodagwat'ha calls the dog to him, thanks it for saving him from destruction, says it caused him to be alive, and proposes going home to the place where its brothers dwell.

After being saved, Hahadodagwat'ha and the dog return to the place where the dog's kin dwell, and the dog is recognized as a returned lost brother.
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roman

Aeneidos LIBER I / PUBLI VERGILI MARONIS / AENEIDOS / LIBER II; lines 1636-1740 confidence: medium

The speaker entrusts Ascanius, father Anchises, Teucrians, and Penates to companions in a hidden valley, arms himself, and returns through Troy to face danger again.

After discovering Creusa missing, the speaker entrusts the others to companions, arms himself, and resolves to go back through Troy and face danger again.
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Aeneidos LIBER II / PUBLI VERGILI MARONIS / AENEIDOS / LIBER III; lines 1743-1875 confidence: high

Apollo's voice says: “Antiquam exquirite matrem”; the first ancestral land will receive them back, and Aeneas' house and descendants will rule all shores there.

Apollo says the land that first bore the Dardanids from their ancestral stock will receive them back and commands them to seek the ancient mother; Anchises identifies this as Crete.
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Aeneidos LIBER II / PUBLI VERGILI MARONIS / AENEIDOS / LIBER III; lines 2008-2144 confidence: high

Aeneas leaves the fleet and finds Andromache before the city in a grove by the false Simois, pouring offerings to Hector's ashes and shades at an empty mound with two altars.

Buthrotum contains a small Troy, modeled Pergama, a false Simois, a stream named Xanthus, and a Scaean gate, which Aeneas recognizes and embraces.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 5047-5095 confidence: high

Two gates of Sleep are described: a horn gate for easy exit of true shades, and a shining white ivory gate through which the Manes send false dreams upward.

The passage includes Manes, true shades, twin gates of Sleep, and a guided exit through the ivory gate followed by Aeneas' return to ships and companions.
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Aeneidos LIBER VI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VII; lines 5213-5319 confidence: medium

Latinus receives the Trojans, asks their purpose, offers hospitality, calls the Latins Saturn's people, and recalls the old report that Dardanus came from these fields, went to Phrygia and Samothrace, and is now received in heaven among the gods.

Latinus calls the visitors Dardanidae and recounts that Dardanus came from these Italian fields before going to Phrygia; this frames the Trojans' arrival as a return to an ancestral point of origin.
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Fasti JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II.; lines 3320-3377 confidence: medium

Mourning follows and the Patres are falsely accused. Proculus Julius, traveling in moonlight, reacts fearfully to a sudden cloud sound and sees Romulus, beautiful and larger than human, who tells the Quirites not to mourn, to offer incense to Quirinus, and to cultivate ancestral arts and warfare; he then vanishes and Proculus reports the words.

Romulus appears after his disappearance, gives cultic and social commands, vanishes into air, and his words lead to public report, temples, and rites.
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Fasti JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II.; lines 3379-3484 confidence: medium

When wars caused the Parentales to be neglected, Rome was said to burn with suburban pyres and ancestors to emerge from tombs, complain at night, and howl until honors were restored.

After neglected Parentales, ancestors are said to leave tombs, complain at night, and howl through the city and fields; restored honors stop the prodigies.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 10308-10439 confidence: high

The Lemuria began on the seventh Ides and lasted three noncontinuous days; the Mundus was considered an underworld door open three days yearly for departed spirits to revisit earth.

The Lemuria is calendrical, and the Mundus is described as open three days yearly for departed spirits to revisit the earth.
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Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 12810-12914 confidence: medium

Exilium is defined as renouncing one’s own city’s freedom by taking municipal franchise in a treaty city, with uncertainty about Ovid’s usage here.

The notes discuss a stratagem involving Tibur and Rome, musicians who had left or were ordered away, and their being sent back to Rome in covered carts.
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Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 9368-9493 confidence: medium

Romulus buries Remus; Faustulus and Acca mourn; Remus’s bloody shade appears by the bed, speaks of his altered state and pyre, asks for a commemorative day, slips away from attempted embraces, and Romulus names the day Remuria.

Remus’s bloody shade appears after death, speaks to the mourners, asks that a day be marked in his honor, and vanishes when they try to embrace it.
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Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 9495-9571 confidence: medium

The Parthians had held Roman standards and eagles after Crassus’ disaster; Caesar recovers the standards and removes the disgrace, the Parthian returns the eagles and bows, and games in the Circus are prescribed for the warlike god.

Roman standards and eagles formerly held by Parthians are recovered and returned, removing old disgrace.
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Fasti P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II. / NOTES:; lines 4308-4449 confidence: medium

The notes state that dead souls loved to partake of food, compare this belief with Homer's Odyssey nekuia, and explain that the dead might visit friends and share the Caristia feast.

The notes explain that Caristia follows Feralia so that the dead might visit friends and have their share of the feast.
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On the Nature of Things THE PASSION OF LOVE / BOOK V / PROEM / THE WORLD IS NOT ETERNAL; lines 7228-7324 confidence: low

Night overwhelms the lands when the sun finishes its daily course and pants forth its fires, or when the same force that drove the sun above the lands turns it beneath the lands.

The sun is described as turning beneath the lands at night and returning under the lands to seize or blaze in the sky before appearing.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5803-5890 confidence: medium

Other living things sleep while the foremost Trojan captains hold council in the camp about what to do and who will be messenger to Aeneas.

The council asks who will be messenger to Aeneas, and Ascanius says his safety depends on his father's return and asks the youths to bring him back to sight.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3469-3560 confidence: medium

The oracle says the Dardanians will reach Lavinium, but wars and blood await; it names another Simois, Xanthus, Dorian camp, a goddess-born Achilles for Latium, Juno’s ongoing presence, and another alien bride as a source of woe.

The oracle says there will be another Simois, Xanthus, Dorian camp, Achilles-like opponent, Juno’s hostility, and an alien bride again causing Trojan woe.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3562-3611 confidence: high

The Sibyl addresses Aeneas as sprung from gods' blood and says descent into hell is easy, but return to upper air is difficult; forest and Cocytus surround the way, and she mentions Stygian lake and dark Tartarus.

The Sibyl explicitly contrasts the easy descent into hell with the difficult task of returning to upper air.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4025-4104 confidence: high

Aeneas sees Lethe and innumerable peoples on its banks. Anchises says souls destined for second bodies drink the Lethean water of long forgetfulness before returning to bodily life, and he begins to explain in order.

Anchises says souls destined for second bodies drink Lethe’s water of long forgetfulness before returning to upper air and bodily fetters.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4025-4104 confidence: high

“Souls, for whom second bodies are destined and due, drink at the wave of the Lethean stream the heedless water of long forgetfulness.”

Anchises says souls destined for second bodies drink Lethean forgetfulness; Aeneas asks whether souls return to bodily fetters and the upper air.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4106-4133 confidence: high

After the wheel of a thousand years, a God summons souls to the river of Lethe so they may regain forgetfulness and desire return into the body.

After a thousand-year cycle, a God summons souls to Lethe so they regain forgetfulness and begin to desire return into the body.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4106-4133 confidence: high

Ghosts go to Elysium until time removes pollution; after the thousand-year wheel, a God summons them to Lethe so they forget and desire return to the body.

After a thousand-year cycle, souls are summoned to Lethe to forget and begin desiring return into the body.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4135-4222 confidence: medium

Caesar Augustus is called a god’s son who will restore a golden age in Latium and extend empire to remote regions; the passage compares his scope with Alcides and Liber.

Augustus is foretold to establish again the ages of gold in Latium over fields formerly associated with Saturn.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4224-4264 confidence: high

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

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

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

Aeneas is guided through a ghostly underworld region, receives instruction there, is dismissed through a gate, and returns to his ships.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 2749-2841 confidence: medium

The fleet lands joyfully on the familiar beach. Acestes comes from a hilltop, armed and wearing a Libyan she-bear skin; he is described as born of a Trojan mother and connected with the Crimisus river, and he welcomes and sustains the arrivals.

Acestes, described as of Trojan parentage, recognizes the visitors' return, welcomes them, and provides food and supplies after the fleet lands.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6412-6492 confidence: medium

Aeneas sails at night after appealing to the king; Tarchon joins alliance, the Lydian fleet is placed under Aeneas, his galley leads with Phrygian lions and Ida on the prow, and Pallas asks him about stars and fortunes.

Aeneas obtains alliance with Tarchon, receives command of the Lydian fleet, and sails in the leading galley toward the war.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6494-6567 confidence: medium

Cymodocea says Ascanius is within wall and trench amid Latin weapons; Arcadian cavalry and Etruscans hold ground; Turnus plans to block them; Aeneas should arm the crews and take the gold-rimmed shield forged by the Lord of Fire.

Aeneas approaches his camp by sea after receiving news that Ascanius and the Trojans are under threat; his raised shield signals hope to the defenders.
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The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1590-1676 confidence: high

The oracle manifests with shaking sanctuary, hill, laurels, and cauldron; Phoebus commands the Dardanian race to seek its ancient mother and promises rule to Aeneas' descendants.

Phoebus tells the Dardanian race to seek its ancient mother and asks them to return from wandering.
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The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1590-1676 confidence: high

The sanctuary and hill shake, the cauldron sounds, and a voice tells the Dardanians to seek their ancient mother; it promises rule to Aeneas' descendants.

The divine voice tells the wandering Dardanians to seek their ancient mother, and the passage frames the search as a return to old parentage.
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The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1764-1832 confidence: medium

Andromache contrasts her fate with Priam's daughter who died at Troy, then recounts sailing from the burning land, captivity and slavery under Pyrrhus, his pursuit of Hermione, her transfer to Helenus, Orestes' killing of Neoptolemus over a stolen bride, and Helenus' new Trojan-named realm.

Helenus has built a Pergama and Ilian citadel, and Aeneas recognizes a small copy of Troy with familiar Trojan names.
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The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1916-1995 confidence: medium

Aeneas departs in tears, says his people go from fate to fate, contrasts their rest and rebuilt Troy, and imagines allied Dardanian towns in Epirus and Hesperia becoming a single Troy for posterity.

Aeneas speaks of kindred Dardanian peoples and future settlements in Epirus and Hesperia forming a single Troy under posterity's charge.
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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 4359-4446 confidence: medium

Aeneas hushes Iülus in amazement at the omen, greets the land as destined inheritance and home, and recalls Anchises' prophecy that consuming tables on unknown shores marks the place to hope for home and set foundations and bulwarks.

Aeneas calls the shore home and native country after the prophecy is fulfilled, and Latinus later recalls that Dardanus was born in that same country.
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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 4359-4446 confidence: medium

Aeneas, captains, and Iülus feast beneath a high tree; when food runs short they eat the bread platters, Iülus jokes that they are eating tables, and Aeneas recalls Anchises' prophecy that this would mark home.

Anchises' prophecy states that hunger driving Aeneas to consume his tables on unknown shores will indicate the place of home; Iülus' words make Aeneas recognize the omen.
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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 4448-4521 confidence: medium

Ilioneus says Dardanus came from this region and Apollo recalls the Trojans to the Tiber and Numicus spring; he presents relics from burning Troy, including Anchises' libation gold and Priam's regalia.

Ilioneus says Dardanus sprang from the region and that Apollo recalls the Trojans to the Tiber and Numicus spring.
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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 4448-4521 confidence: medium

Ilioneus tells Latinus the Trojans came by purpose rather than storm or error, are outcasts from a former great realm, descend from Jove, and were sent by Aeneas.

The Trojans describe themselves as outcasts driven by divine ordinance to seek Latinus' land, with Apollo recalling them to the Tiber and Numicus spring.
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The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7257-7341 confidence: high

Diomede names post-Troy sufferings: Menelaus in distant exile, Ulysses among the Cyclopes, Neoptolemus’ realm, Idomeneus’ overthrown household gods, Locrians on Libya’s shore, and the Mycenaean lord killed at his threshold.

Diomede lists Greek leaders driven to alien shores or exile and says he himself was denied return to ancestral altars, his desired bride, and Calydon.
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The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7257-7341 confidence: medium

Diomede answers that the Greeks who fought at Ilium have paid punishment for guilt throughout the world, citing Minerva's sign, shipwrecks, exile, displaced households, and Agamemnon's murder.

Diomede lists Greek war leaders who are exiled, shipwrecked, displaced, bereaved, or killed instead of enjoying simple return after Troy.
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The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2615-2747 confidence: high

Orpheus nearly passes all perils and almost wins Eurydice back to upper air under Proserpine's ruling, but he turns to look at her at the threshold and the bond is broken.

Eurydice follows Orpheus toward upper air under Proserpine's ruling, but Orpheus turns to look and the bond is broken.
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The Golden Asse THE FOURTEENTH CHAPTER / THE FIFTEENTH CHAPTER / THE SIXTEENTH CHAPTER / THE SEVENTEENTH CHAPTER; lines 2028-2109 confidence: high

Fotis laments that fear, haste, and mistaking the box caused Lucius's condition; she says eating a rose will deliver him from the shape of an ass and make him Lucius again; the narrator says he remains mentally human.

Fotis says eating a rose will restore Lucius from ass shape to Lucius again; Lucius twice seeks roses and later withholds eating them for strategic reasons.
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The Golden Asse The Golden Asse / WIL. ADLINGTON.; lines 224-338 confidence: medium

The preface announces one who "his humane figure lost," lived in a "brutish formed shape," and later "turn’d to pristine shape."

The preface says the altered figure was later unfolded from that state and turned again to pristine shape.
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The Golden Asse THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER / THE SIXTH BOOKE / THE TWENTY-THIRD CHAPTER; lines 3726-3811 confidence: medium

The old woman catches the halter and tries to pull Lucius home; he kicks her down, she cries for help, and the captive gentlewoman comes out, wrests the halter away, speaks gently, and mounts him.

A captive gentlewoman mounts the ass-shaped Lucius and asks to be returned safely to her parents and intended husband; she later says the story would record that an ass saved a captive maiden among thieves.
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The Golden Asse THE THIRTEENTH CHAPTER / THE FOURTEENTH CHAPTER / THE FIFTEENTH CHAPTER / THE SIXTEENTH CHAPTER; lines 1942-2005 confidence: medium

The narrator asks how to return to his former shape; Fotis says her mistress taught her the method: dill and laurel leaves in well water, to drink and wash with.

The narrator asks how to return to his original shape, and Fotis explains a plant-and-well-water remedy for restoration.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3630-3713 confidence: high

The tower warns Psyche not to look in the box or be curious about divine beauty; Psyche takes two half-pence, two sops, and goes to Mount Tenarus toward hell.

Psyche goes by Mount Tenarus toward hell with coins and sops, navigates passage, river, dog, and Proserpina's chamber, then returns from hell to the light of the world.
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The Golden Asse THE TWENTY-FOURTH CHAPTER / THE TWENTY-FIFTH CHAPTER / THE TWENTY-SIXTH CHAPTER / THE TWENTY-SEVENTH CHAPTER; lines 4130-4212 confidence: medium

After the thieves sleep from immoderate drinking, Lepolemus sets the maiden on the ass and brings her home; the city and family receive her joyfully while the ass brays in triumph.

Lepolemus removes the maiden from the sleeping thieves and brings her home to a joyful public reception.
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The Metamorphoses of Ovid, Books I-VII BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 379-400 confidence: medium

Minos interrupts Ægeus's joy at his son's return and wages war against him.

Theseus returns home, producing joy for Ægeus that Minos interrupts by war.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10979-11037 confidence: high

Hæmonian mothers and aged fathers offer gifts, incense, flames, and a gilded-horn victim for the sons' safe return; Æson is absent because he is near death, and Jason asks Medea to transfer years to his father.

Mothers and aged fathers bring presents, burn frankincense, and offer a victim after their sons return safely.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9743-9815 confidence: medium

“Still did she weep on; and, enveloped in a hurricane of mighty wind, she was borne away to her native land.”

The figure is enveloped in a mighty wind and borne to her native land.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7825-7914 confidence: medium

Perseus, called the descendant of Abas, enters his native city with his wife and attacks Proetus as defender and avenger of his innocent mother; Proetus had seized Acrisius's citadel after his brother was expelled, but neither arms nor the citadel prevail against the eyes of the snake-bearing monster.

Perseus enters his native city with his wife and attacks Proetus, who had seized the citadel of Acrisius after a brother was expelled by force of arms.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10726-10814 confidence: high

A watchful crested dragon with three tongues and hooked teeth guards the Golden Fleece; the hero sprinkles it with Lethean herbs, repeats sleep words three times, makes it sleep, gains the gold, and arrives victorious at Iolcos with his wife.

After gaining the guarded gold, the son of Æson arrives victorious at the port of Iolcos with the maiden as wife.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12482-12529 confidence: medium

The explanation summarizes Cephalus' love of hunting and Aurora, Procris' reported affair with Pteleon, her flight to Minos, Minos' love, Pasiphaë's hostility and poison, Procris' return to Thoricus, reconciliation with Cephalus, and gift of the dog and javelin.

Procris leaves Crete, returns to Thoricus, and is reconciled to Cephalus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5506-5562 confidence: low

The passage states that the boy is Bacchus; he speaks as if waking from sleep and wine and asks what the sailors are doing, how he came there, and where they intend to carry him.

After being found and taken by sailors, Liber asks that the ship be directed to Naxos, which he calls his home.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8531-8624 confidence: medium

Ceres searches in Greece and Eleusis, hears the ship sailed westward, complains to Jupiter, and receives permission for occasional visits from her daughter.

Ceres seeks her daughter, appeals to Jupiter, and receives the limited satisfaction that Proserpine may visit occasionally.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 confidence: medium

Introductory summary: Ceres searches the whole earth for her daughter; Arethusa identifies the ravisher’s abode; Ceres appeals to Jupiter; return is conditional on Proserpine not having eaten in Pluto’s dominions.

The passage centers on Proserpine’s possible return to the upper world and the eventual six-month return arrangement.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 confidence: high

The explanatory heading summarizes Ceres’s search, Arethusa’s information, Jupiter’s condition for return, Proserpine’s pomegranate seeds, Ascalaphus’s owl transformation, the Sirens’ wings, and the six-month division between earth and the Infernal Regions.

Jupiter allows Proserpine’s return only if she has touched no food in Pluto’s realm; the heading identifies pomegranate seeds as the decisive food.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 confidence: medium

The explanatory heading summarizes Ceres’s search, Arethusa’s information, Jupiter’s condition for return, Proserpine’s pomegranate seeds, Ascalaphus’s owl transformation, the Sirens’ wings, and the six-month division between earth and the Infernal Regions.

The explanatory heading says Jupiter decides that Proserpine will spend six months with Ceres on earth and six months with her husband in the Infernal Regions.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8718-8819 confidence: high

Ceres wants to fetch her daughter, but the Fates do not allow it because the damsel has broken her fast by plucking a pomegranate in a cultivated garden and chewing seven grains.

The daughter cannot be fetched away because she broke her fast by eating pomegranate grains, and the witness's disclosure prevents her return.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8718-8819 confidence: high

Ceres is resolved to fetch away her daughter, but the Fates do not allow it because the damsel has broken her fast.

Proserpine’s return is blocked because she has broken her fast by eating seven pomegranate grains.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10710-10786 confidence: high

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

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

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

Æneas is explicitly described as emerging from the Stygian abodes during an ascent with the Sibyl.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10788-10883 confidence: high

Æolus confines the winds and gives them in a leather bag to the Dulichean chief; after nine days, the companions open the fastenings out of envy and desire for booty, and the ship returns to Æolus' harbor.

The companions open the leather bag containing winds because they suspect treasure, and the ship returns over the waves to Æolus' harbor.
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The Metamorphoses of Ovid, Books VIII-XV BOOK X. / BOOK XI. / BOOK XII. / BOOK XIII.; lines 357-370 confidence: medium

Æneas flees from Troy, visits Anius, whose daughters have been changed into doves, and reaches Sicily after touching at places marked by transformations.

Æneas flees from Troy, visits Anius, touches at places remarkable for transformations, and arrives in Sicily.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10542-10617 confidence: high

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

A living Trojan hero requests access through Avernus, is guided by the Sibyl to Elysium and the underworld, sees his father and ancestors, learns future dangers, and returns.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9545-9638 confidence: medium

The travelers seek Phoebus’s oracle, which tells them to seek the ancient mother and kindred shores; Anius gives gifts, including a sceptre to Anchises and a goblet to Æneas, a goblet sent by Therses and made by Alcon.

Phoebus’s oracle commands the travelers to seek the ancient mother and kindred shores, after which they depart and continue their route toward Crete and Ausonian harbors.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9640-9674 confidence: high

The Strophades are two Ionian Sea islands; their name is linked to 'return' because Calais and Zethes pursued the Harpies there and returned by Jupiter's command.

Calais and Zethes return home from pursuing the Harpies because Jupiter commands it; the place-name Strophades is explained through this return.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9640-9674 confidence: medium

The Strophades were two Ionian islands named from a Greek word for return because Calais and Zethes pursued the Harpies that persecuted Phineus there and then returned home by Jupiter's command.

Calais and Zethes return home by Jupiter's command after pursuing the Harpies.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12563-12665 confidence: medium

Helenus tells Aeneas: Troy shall not entirely fall if he is preserved; flames and sword will afford passage; he will bear ruined Pergamus to foreign soil.

Aeneas is told that Troy will not entirely fall if he survives, and that he will carry ruined Pergamus to a more friendly foreign soil.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9235-9321 confidence: medium

Achilles rises from the ground like a threatening figure and asks whether the Greeks are departing without remembering him; he demands that Polyxena be slain to appease his ghost and honor his sepulchre.

Achilles rises from the ground after death, appears with his former threatening bearing, and speaks to the Greeks.
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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: high

Orpheus receives Eurydice together with the condition that he must not turn his eyes back until he has passed the Avernian valleys, or the grant will be revoked.

Eurydice's return is granted only if Orpheus does not look back before leaving the underworld; when he looks back, the grant is revoked and she returns to the shades.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 4040-4101 confidence: high

Orpheus is amazed at the twofold death of his wife.

Orpheus seeks to cross the stream again after his wife's second death, but the ferryman refuses him.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8770-8858 confidence: medium

Ulysses says Philoctetes remains on Lemnos, the Greeks consented, Ulysses advised rest for his pains, and the prophets now demand him for destroying Troy.

Ulysses says the prophets demand Philoctetes for Troy's destruction and vows to attempt to bring him back despite his anger and suffering.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8770-8858 confidence: medium

Ulysses says Philoctetes remains on Lemnos; he advised rest from war and voyage; prophets require Philoctetes for Troy's destruction; Ulysses says he will attempt to bring him back and obtain his arrows.

Philoctetes is angry, diseased, and absent on Lemnos, yet prophets demand him for Troy's destruction and Ulysses promises to bring him back.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8860-8963 confidence: medium

Ulysses sails to the country of Hypsipyle and Thoas to bring back the arrows, weapons of the Tirynthian hero; he returns them to the Greeks with their owner, and the long war is brought to its conclusion.

Ulysses brings back the arrows, described as heroic weapons, and the war is completed after their return.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8860-8963 confidence: medium

Ulysses sails to retrieve the arrows, weapons of the Tirynthian hero; when they return with their owner, the long war ends, Troy and Priam fall, and Priam’s wife loses human form and barks.

Ulysses brings back the arrows of the Tirynthian hero; after their return, the protracted war is brought to conclusion.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 9093-9130 confidence: low

Idomeneus was son of Deucalion, king of Crete, and settled at Salentinum in Italy after Troy.

Idomeneus is said to settle at Salentinum in Italy after the siege of Troy.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10886-10985 confidence: medium

The Cyllenian peace-bearer gives Ulysses a white flower called moly by the gods, with a black root; protected and instructed by heaven, Ulysses resists Circe's drink and wand with a drawn sword.

Ulysses prevents Circe's wand with his sword; after a promise and exchange of right hands, he demands his companions' bodies as a marriage gift.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5635-5712 confidence: high

Adonis descends to the Infernal Regions; Proserpine falls in love with him and refuses to allow his return despite Jupiter's orders.

Proserpine detains Adonis in the Infernal Regions; Calliope rules that he spend half his time with Venus on earth and half below; the Hours bring him to the upper world.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5635-5712 confidence: high

Syrians mourn during Adonis's festival and then rejoice at a second festival called The Return; the worship of Venus and Adonis probably spreads from Syria through Asia Minor into Greece and into Sicily by Carthaginians.

Syrians mourn Adonis for several days and then rejoice at a second festival called The Return as if he had been raised from the dead.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: medium

Peleus is happy in wife and son except for killing Phocus; banished, he comes to Trachin, approaches Ceyx with symbols of peace, conceals his crime, asks for refuge, and is welcomed by the grieving ruler.

Peleus, banished from home after killing Phocus, approaches Ceyx as a suppliant and is granted reception.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6689-6760 confidence: medium

Halcyone is daughter of Æolus; Ceyx is her husband and son of the Morning Star. He refuses to abandon the voyage or take Halcyone into danger, and swears by the fire of his sire to return before the moon twice completes its orb if the fates allow.

Ceyx promises to come back before the moon has twice completed its orb, conditional on the fates allowing it.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7108-7175 confidence: high

Persons engaged in burial were considered polluted and excluded from temples until purification; Greeks purified returned persons previously thought dead by swaddling and treating them like newborn infants.

Persons believed dead and ritually buried abroad, on return, are purified by being swaddled and treated like newborn infants.
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The Mysteries of Mithra I6O THE MYSTERIES OF MITHRA / THE MITHRAIC LITURGY / THE MITHRAIC LITURGY 165 / THE MITHRAIC LITURGY 167; lines 6579-6689 confidence: medium

The equinoxes were likely days of rejoicing, with the return of the deified seasons inaugurated by religious salutation.

The equinoxes are described as likely days of rejoicing marked by salutation of the returning deified seasons.
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The Mysteries of Mithra MITHRAIC LEONTOCEPHALOUS KRONOS. / DOCTRINE OF THE MITHRAIC MYSTERIES III / DOCTRINE OF THE M1THRAIC MYSTERIES 113 / DOCTRINE OF THE MITHRAIC MYSTERIES 115; lines 4788-4919 confidence: medium

The cosmic quadriga is not figured in sacred iconography; the chariot emblem is reserved for a visible god, and Mithraic votaries, like ancient Persians, adore the Sun traversing the firmament in a chariot.

The Sun sinks into the ocean at dusk, appears again on the horizon, scatters spirits of darkness, purifies creation, and restores life.
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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 THE MITHRAIC LITURGY 157 / THE MITHRAIC LITURGY / I6O THE MYSTERIES OF MITHRA / THE MITHRAIC LITURGY; lines 6461-6501 confidence: high

The speaker believes himself beyond the world and says he has crossed death’s boundaries, trodden Proserpine’s threshold, traversed the elements, and returned to earth.

The quoted formula reports crossing the boundaries of death, reaching Proserpine’s threshold, traversing all elements, and returning to earth.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / MITHRAISM IN THE ROMAN EMPIRE / MITHRAISM IN THE ROMAN EMPIRE 57 / MITHRAISM IN THE ROMAN EMPIRE 59; lines 2653-2768 confidence: medium

The passage suggests that conventicles of the initiated may have included veterans of Spanish cohorts who served on the Rhine and Danube and returned home converted to the Mazdean faith.

Veterans and conscripts are described as returning to native hearths or native countries after service with attachment to the foreign deity and Mazdean faith.
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native american southwest

Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona / AW-AW-TAM INDIAN NIGHTS / THE STORY OF THESE STORIES; lines 382-477 confidence: medium

The stories say the vahahkkee dwellers were children of Ee-ee-toy, created locally, and that the army carrying out Ee-ee-toy’s revenge were children of Juhwerta Mahkai, also originally created locally.

The passage connects the invading army with Ee-ee-toy’s revenge and describes desert fugitives returning to destroy the settled vahahkkee people.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI / NOTES ON EE-EE-TOY'S RESURRECTION / STORIES OF THE THIRD NIGHT / THE STORY OF EE-EE-TOY'S ARMY; lines 3682-3818 confidence: medium

Juhwerta Mahkai promises Ee-ee-toy help, says he will lead his people who sank before the flood back to earth to fight Ee-ee-toy's enemies, and the people gather portable property.

Juhwerta Mahkai promises to lead to earth again his people who had sunk down before the flood.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI / NOTES ON EE-EE-TOY'S RESURRECTION / STORIES OF THE THIRD NIGHT / THE STORY OF EE-EE-TOY'S ARMY; lines 3682-3818 confidence: high

Yellow Gopher is sent to open the way to earth; gyih-haws loaded with belongings stand beside the ranks and the bands pass through one by one.

Yellow Gopher opens a way to earth; after Toe-hahvs laughs, the earth closes and leaves some bands and Juhwerta Mahkai behind.
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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 3414-3483 confidence: medium

Ee-ee-toy puts the sticks in his pouch and walks; dried springs gush forth, he wets his fingers and strokes his breast and the trees, rubs the cliff where Vandaih once was, and goes to see the Sun.

Springs that dried while Ee-ee-toy was dead gush forth when he walks the earth again.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona HOW NOOEE KILLED EE-EE-TOY / THE SONG OF NOOEE WHEN HE WENT TO THE SUN / NOTES ON HOW NOOEE KILLED EE-EE-TOY / EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI; lines 3486-3594 confidence: medium

He steps on the great doctors, Speaker, Slayer, and a fruit-gathering young maid, sinking them down; then he sinks down himself, walks under the earth's crust, comes out, and finds the Light's Road.

Older Brother sinks down, walks under the earth's crust, comes out, and finds the Light's Road.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona 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: medium

Ee-ee-toy and the woman descend the cliff by sharpened stakes, make camps and bedding from eagle feathers, and stay four nights at each of several camps.

After killing Vandaih, Ee-ee-toy makes staged camps, takes purification baths on fourth mornings, and remains outside among bushes before going among the people.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE DOCTOR'S SONG TO THE HUNTERS / THE DESTRUCTION OF THE VAHAHKKEES / A SONG OF THE DOCTOR WHOSE SNAKE THREW DOWN THE VAHAHKKEE / THE STORY OF SOHAHNEE MAHKAI AND KAWKOINPUH; lines 4186-4292 confidence: medium

Bands select home places, mark them with short sticks, return across the Rio Colorado, settle, and the Toehawnawh Awawtam initially go beyond the Salt River to Lehi.

The bands mark selected home places with sticks and later return to settle them.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE DOCTOR'S SONG TO THE HUNTERS / THE DESTRUCTION OF THE VAHAHKKEES / A SONG OF THE DOCTOR WHOSE SNAKE THREW DOWN THE VAHAHKKEE / THE STORY OF SOHAHNEE MAHKAI AND KAWKOINPUH; lines 4294-4332 confidence: medium

The next morning, Gawksiss Seevalick and his daughter go to the burning place, find remaining blood and bury it; that evening he advises the people to return to the place first selected, and they prepare and start.

After Kawkoinpuh's death, Gawksiss Seevalick advises the people not to stay and to return to the place first selected; the people follow this advice.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE SONG OF KOELHAHAH ABOUT HER SON / NOTES ON THE STORY OF PAHTAHNKUM / STORIES OF THE FOURTH NIGHT / THE STORY OF THE GAMBLER'S WAR; lines 4965-5099 confidence: medium

The speaker finds an Apache enemy asleep, captures him without trouble, takes property, captives, and scalps, returns home, and sends victory news to old people and relatives in several directions.

After capturing the Apache enemy, the speaker returns with property, captives, and scalps, sends messengers ahead, and spreads victory news to relatives.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE SONG OF KOELHAHAH ABOUT HER SON / NOTES ON THE STORY OF PAHTAHNKUM / STORIES OF THE FOURTH NIGHT / THE STORY OF THE GAMBLER'S WAR; lines 5101-5183 confidence: medium

Yellow Crow is called a powerful mahkai, attacks the enemy, divides their land four times, slays human beings, and paints rocks with blood; Yellow Spider stretches his web four times, binds the enemy, and enables the speaker's capture and return.

The speakers describe capturing enemies, gathering property and captives, coming home, and rejoicing over the enemy.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF CORN AND TOBACCO / THE STORY OF THE CHILDREN OF CLOUD; lines 5889-5969 confidence: medium

Cloud leaves the boys overnight at an icy pond, acknowledges them, lets them return to their mother, forbids them to speak to anyone, and accompanies them as a cloud overhead.

Cloud allows the boys to return to their mother but forbids them to speak to anyone; after the younger boy speaks, the cloud thunders and lightens and both are transformed.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE GAMBLER'S WAR / NOTES ON THE STORY OF THE GAMBLER'S WAR / THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF NAHVAHCHOO; lines 5625-5747 confidence: high

Corn and Pumpkin had gone east for many years, leaving the people without them; they return first to Tahtkum, then near Blackwater at White Thin Mountain, and then to Gahkotekih / Superstition Mountain.

Corn and Pumpkin leave for the east, the people lack these foods, and they later return through named places; Corn also repeats departure and return later.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS. / TALES. / TRADITIONS AND PERSONAL EXPERIENCES.; lines 2993-3086 confidence: medium

In the section on the expedition to Adobe Walls with Kit Carson, Ute, Apache, soldiers, and Mexicans start from Cimarron, go down Canadian River, find enemy tipis and camps, send observers, and later see campfires.

The Kit Carson expedition starts from Cimarron after the enemy, fights at enemy camps, takes horses and goods, and comes back to Cimarron where participants dance.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS. / TALES. / TRADITIONS AND PERSONAL EXPERIENCES.; lines 2993-3086 confidence: medium

The narrator says enemies used to come after them at Cimarron, but they went east to fight; enemy horses were taken when enemies were killed; returns with scalps were followed by camping, dancing, and watching toward the east.

The passage states that when the party returned with scalps, they camped around Cimarron, danced, and kept watch toward the east.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS. / TALES. / TRADITIONS AND PERSONAL EXPERIENCES.; lines 3089-3172 confidence: medium

The party rides through named locations, including places translated as "tree stands," "brown willows," and "yellow river," sleeping at each, and reaches Bosque where Maxwell lived.

The party departs through a long sequence of named camps toward an enemy, finds only traces, then returns without seeing the enemy.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS. / TALES. / TRADITIONS AND PERSONAL EXPERIENCES.; lines 3269-3362 confidence: medium

The chief warns that the arrows are gone and that the group cannot shoot if an enemy sees them. The group becomes afraid, starts back with fresh meat, leaves some flour, travels with few or no arrows, reaches Cimarron in four days, and makes many arrows.

The buffalo-hunt group returns to Cimarron with meat, and the successful-hunt group turns back and returns with much meat.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS. / TALES. / TRADITIONS AND PERSONAL EXPERIENCES.; lines 3269-3362 confidence: medium

The successful-hunt group turns sunwise and comes back carrying much antelope and white-tail deer meat; they are not hungry and continue through canyon and place-name stages toward Taos.

The successful-hunt account explicitly says the group turned sunwise and came back carrying meat.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS. / TALES. / TRADITIONS AND PERSONAL EXPERIENCES.; lines 3456-3550 confidence: medium

The narrator camps for deer, kills deer every day near camp, packs meat with two horses, and Navajo visitors come on horseback during winter to eat and take meat home.

The narrator repeatedly goes out from camp to hunt, kills deer, butchers or packs the meat, and returns or brings the meat home.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 741-837 confidence: medium

The speaker calls the place the heart of the world, says he is going away to his grandmother, says he has rid the world of monsters, promises to return when the people are few so all may die together, and says he made the world strong for them.

Naiyenesgani announces he is going to his grandmother and says he will return when the people are few so all may die together; an editorial note says the grandmother and grandson will return to share the fate of extinction.
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Jicarilla Apache Texts TRANSLATIONS. / TALES. / TRADITIONS AND PERSONAL EXPERIENCES. / INFORMATION CONCERNING INDUSTRIES AND CEREMONIES.; lines 3805-3905 confidence: medium

People live at Tseyakinehl, go east to war, bring back a scalp, hold a victory dance, dig a corn-cooking pit with a large fire, make tc’actcini, attempt to drive a remaining girl to the dance, and one tc’actcini jumps into the pit and is burned.

The burned tc’actcini is found laughing under the ground at the fire-pit location, and the buried girl is pulled out from the ground by the talking god.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1192-1271 confidence: medium

Naiyenezgani wins against the bad ones, wins his wife and lost family members back, is thanked by the people, and returns with his wife to his grandmother Ests'unnadlehi.

After winning, Naiyenezgani wins his wife and lost family members back and returns home with his wife to his grandmother.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1734-1825 confidence: medium

The father and boy return with the horse; at the center of the sky the father places the boy on a black cloud and shoots him down with lightning. The boy is named Bilnajnolt’ijn and returns to his grandmother, who sings a prayer for him.

The father takes the boy to the center of the sky, places him on a black cloud, shoots him down with lightning, and the boy returns to his grandmother’s place.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1909-1997 confidence: medium

Naiyenezgani wins all the people back, starts home with his wife, and his grandmother is happy because he returned.

After winning the people back, Naiyenezgani starts home with his wife and his grandmother rejoices at his return.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3471-3571 confidence: medium

In the sky Panther finds many fruits and is given a wife. The hawk people have pumpkins, melons, gourds, and bees as enemies; Panther fights with them and kills the enemies. The man who gave him his daughter permits him to go home if he wishes.

Panther receives a wife in the sky, fights with the hawk people, then is allowed to go home and descends with feather shirts.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3573-3662 confidence: medium

The sisters find two boys and their grandmother; each girl spends the night with a boy, and one boy plays the flute from a flat-topped shade the next morning; they build a house.

The sisters stay with two boys and their grandmother, live there for a while, then return to their former home.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 4401-4502 confidence: medium

Two turtle doves in a tree speak to the people, recounting travel together, the old-man pursuit, the old-woman and black-log episode, the water crossing on a log, the calls not answered, and the warning that an embrace would cause forgetting.

Two turtle doves speak from a tree and recount the earlier events; the man then remembers his sweetheart and returns to the former wife, who is identified as the turtle dove.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 784-879 confidence: high

Eagle, Chicken Hawk, Raven, and Pelican arrive; the bird chiefs question Naiyenezgani, tell him no one is allowed there, and hear that Ts’innagole brought him up and that he killed Ts’innagole and Ts’innagole’s family.

Naiyenezgani wants to get back from the sky; bird chiefs give him shirts, train him to fly, and guide him down to earth.
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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 1338-1429 confidence: high

QastcÃ¨Ã«lÃ§i takes the Navajo to Brown Earth Water and a high hill, shows him his distant family and the shortest road, and tells him to return to his people.

The Navajo is shown the road home, returns to his people, recounts revelations from supernatural homes, instructs hearers in mysteries, and thereby completes or transforms the great dance.
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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 1506-1592 confidence: medium

The two couriers return from north and south, enter the medicine lodge, give bags to the medicine man, remain silent amid laughter, wash off paint, and reveal hot baked corn and noÃ§Ã¡` in their bags.

The two couriers travel in opposite directions, return to the lodge, and later give complementary accounts of northward and southward errands.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 538-613 confidence: high

The father again says not to go south; the elder brother feigns going east, turns south, crosses the San Juan River, lays down his mask and weapons, climbs a hill, and looks north toward [¢]epéntsa.

The elder brother looks north toward [¢]epéntsa, feels loneliness and homesickness, sings, and is said to be destined to return there.
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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 836-908 confidence: medium

The Navajo hears Ute voices outside while they search after losing his trail; when silence returns, QastcÃ¨Ã«lÃ§i says the enemies have departed, and the Navajo leaves with elk skin and moccasins.

After leaving the cave, the Navajo turns toward home, walks through the night, and faces renewed pursuit before receiving further aid.
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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 910-994 confidence: high

The Navajo travels homeward, hears Ute pursuers, meets Bushrat, and truthfully states that he is fleeing Ute captors.

The Navajo is fleeing homeward from Ute captors and is hidden first in Bushrat's den and then in Kleyatcini's rock refuge while pursuers pass nearby.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 996-1047 confidence: medium

Niltci enters the cave and says the enemies have been dispersed, many killed by hail and the rest gone home; the Navajo comes out of the ground and sets out toward his old home.

After Niltci reports the enemies dispersed, the Navajo comes out of the ground and sets out toward his old home at Dsilyi`-qojÃ²ni.
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The Pima Indians FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY / COYOTE; lines 11711-11831 confidence: medium

Vulture returns near Maricopa, finds a dead deer with a strange arrow, brings meat and arrow home, and says the arrow may belong to an ill-treated boy driven away with his mother.

The boy had been driven away with his mother, is told that Sandy Coyote killed his father, and later travels to play ki°ts with Sandy Coyote using wager goods and deceptive signs.
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The Pima Indians ORIGIN OF THE HORSE / COYOTE AND THE QUAILS / THE WOMAN AND COYOTE / THE PIMA BOY AND THE APACHES; lines 12251-12303 confidence: medium

The hawks turn back into the boy; he and his mother start home, but at the grandmother’s turnback place they can go no farther and become saguaros on opposite sides of the road.

On the homeward journey, the boy and his mother cannot go beyond the place where the grandmother turned back and become saguaros beside the road.
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The Pima Indians THE BIRDS AND THE FLOOD / THE BLUEBIRD AND COYOTE / THE BOT AND THE BEAST / THE NAUGHTY GRANDCHILDREN; lines 12405-12474 confidence: medium

Elder Brother falls into disfavor and is killed several times but comes to life again; Vulture's magic power kills him through the sun, he revives once more, sinks through a hole to the underworld where flood survivors live, and leads some above.

Elder Brother sinks through a hole to the underworld where flood survivors live, and some of them come above under his leadership.
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The Pima Indians WARFARE / SOPHIOIX)GY / COYOTE / CHILDREN OF CLOUD; lines 11974-12071 confidence: medium

At about age ten the boys ask who their father is; their mother tells them to look east at white Cloud standing vertically, and says Wind is their father's elder brother on the way to Cloud.

The boys ask who their father is, journey east through Wind to Cloud, are tested and accepted, and later return west toward their mother.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1427-1521 confidence: high

Women grinding meal and men returning home exchange accusations and argue over whether men or women could remain apart longer.

Men and women quarrel, divide into opposed groups, the male group crosses a great river, and later returns when the women ask for reunion.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1894-1980 confidence: high

The boys keep hold of the bows and arrows while fleeing; at the place where they had fallen, a whirlwind carries them up through the door and back into the Sko'yo's house, after which they hurry toward their mother.

When the brothers reach the place where they had descended, a whirlwind carries them up through the door and back into the Sko'yo's house.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2618-2697 confidence: high

Po'shaiyanne says, "I leave you, but another day I will return to you," and adds that the village is his for all time and that he will return first to it.

Po'shaiyanne leaves the Sia after the feast, says he will return, says the village is his for all time, and tells the ti'amoni to watch for him.
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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 GOVERNMENTAL INSTBITMENTALITIES. / FETICHISM. / SOBOEBY. / OMAHA AND PONKA BELIEF AS TO A FUTUBE LIFE.; lines 22021-22092 confidence: medium

People believed to have revived are said to have gone during apparent death to strange villages, been treated badly, and returned to life.

Persons who revived are believed to have gone during apparent death to strange villages and returned to life because they were treated badly.
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The Sia HUNTINO. / TURNER. 1 / HUNTING DEER. 251 / MISCELLANEOUS IMPLEMENTS.; lines 12226-12346 confidence: medium

Despite storms, frozen soil, and scant summer vegetation, the people are described as happy, contented, reluctant to leave their birthplace, and as pining for return when absent.

The passage says absent persons pine for a return to their birthplace and may lose their hold on life if unable to return.
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The Sia PEAYBE FOE SICK INFANT. / CHILDBIRTH. / RITES WITH CHILDBIRTH. 133 / MORTUARY BELIEFS AND CUSTOMS.; lines 7022-7100 confidence: high

The passage opens the mortuary section by saying the Sia do not believe dead spirits return after entering Shipapo, except for one narrated case.

The passage presents a single exceptional occasion when all spirits of the dead came back to the village, feasted, were recognized by kin, and departed before dawn.
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The Sia RAIN CEREMONIAL OF THE QUER'RANNA SOCIETY. / ALTAR OF SUER'-RAN-NA SOCIETY. / OTHER SOCIETIES. / SOCIETY OF THE COUGAR.; lines 5302-5414 confidence: medium

The ho'naaite decides the time of the hunt; offerings are deposited to cougars of the north, west, south, east, and zenith, and rabbit-stick or arrow-point offerings are made to the sun. The war chief heralds the message.

The passage gives a structured sequence of announcement, preparation, departure, absence, courier notification, river reception, and procession back into the village.
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The Sia THC HUDSON BAY ESKIMO / FOLKLORE. 335 / TURNKR.J FOLKLORE. 339 / TURNBB.1 FOLKLORE. 341; lines 17434-17517 confidence: medium

A child is found sitting near the fire; the mother recognizes him as the boy deserted at their former camp, and he says his grandfather brought him.

The child left at a previous camp is found back in his parents' tent and says that his grandfather brought him; the old man is later identified as a spirit.
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The Sia The Sia / INTRODUCTION. / BABTER.; lines 349-438 confidence: medium

Catholic rites occur after ancestral rites; prayers have already been offered that the soul be received by Sft6-sIs-tin-na-ko into the lower world whence it came.

The soul of the dead is prayed for so that the creator may receive it into the lower world from which it came.
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The Sia XOIWEEB TRADITIONS. / BELIEF IN FUTURE LIFE. / CHAPTER V. / USE OF PAINT IN WORSHIP.; lines 22645-22755 confidence: medium

A Yankton legend says the wife of a special Unktehi drew a child beneath the river; a white-dog offering recovered the son, who died after eating Unktehi food, while a daughter was later recovered after four white dogs because she had not eaten the food.

A child and later a daughter are drawn beneath the river; offerings recover them, but eating Unktehi food causes the son's death while not eating allows the daughter's recovery.
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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 2068-2179 confidence: high

U'yuyewi and Ma'sai'lema leave at sunset for Hal'ona carrying the Navaho woman's scalp; Kow'wituma, Wats'usi, and others go out to meet them.

The Gods of War return to Hal'ona carrying the scalp, are met by others, circle the village, hoist the scalp, and celebrate for thirteen days.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies A'SHIWI RESUME TIIKIK JOURNEYING / OKIC.IN OF THE KO'TIKILI / DISCOVERY OF THE CORN MAIDENS / CREATION OF THK BEAST GODS; lines 2181-2278 confidence: high

The Galaxy carries Bi'si'si to Ke'yatiwa; he asks Pau'tiwa for the Corn Maidens to come to the A'shiwanni, the maidens say they are afraid, and Pau'tiwa tells them they must go.

After Pau'tiwa instructs the Corn Maidens to go, Bi'si'si returns to I'tiwanna followed by Pau'tiwa, A'wan ta'chu Ko'yemshi, and the Corn Maidens, who later follow the procession.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANNUAL FESTIVAL OF THE SHA'LAKO / MIXOK CEREMONIES / TWENTY-THIRD ANNUAL REPORT PL. LVIII / ALTAR OF UHUHUKWE (EAGLE DOWN FRATERNITY); lines 13796-13895 confidence: medium

The gods say they will go to Ko'thluwala'wa, leave their children for five days, have them go east and return, and add: 'Give us food that we may eat, and next year we will bring you all kinds of seeds.'

The gods state that they will go to Ko'thluwala'wa, that their children will remain temporarily and then go east, leave te'likinawe, and return to Ko'thluwala'wa.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH; lines 4791-4947 confidence: medium

'Klal'lo moves from Chu'pawa to Mu'he'wa, O'he'wa, Up'sannawa, He'iwa, and He'kiapawa at specified times, each move on the back of a Ko'yemshi; he leaves in the morning over the western road to return to Ko'thluwala'wa.

'Klal'lo moves among six ki'wi'sine in a fixed sequence and departs on the western road to return to Ko'thluwala'wa.
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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 24928-25018 confidence: medium

The passage says the Mu'waiye dance must be rehearsed before the Hle'wekwe drama; two maidens and a youth personate Mu'waiye as prototypes are supposed to have done when Hle'wekwe were received by the Kia'kwemosi after returning from long separation from the A'shiwi.

The Hle'wekwe are described as being received by the Kia'kwemosi upon their return after a long separation from the A'shiwi.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CEREMONIES OF THE SECOND DAY / CEREMONIES OF THE SECOND NIGHT / ANNUAL FESTIVAL OF THE SHA'LAKO / MIXOK CEREMONIES; lines 13061-13161 confidence: high

In the large plaza, named Ko'vemshi speakers make announcements and jokes; the pe'kwin says that in eight days ancestors from Ko'thluwala'wa and A'witen te'hula will come, including family members of all ages, and that they will see the Zunis though the Zunis will not see them because they come in ghost self.

The pe'kwin announces that ancestors will come from Ko'thluwala'wa and A'witen te'hula, see the Zunis while unseen, and arrive not in flesh but in ghost self.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies COMIXC; OF TIIK WITCHES AND THE INTRODUCTION OF CORN / A'SHIWI COXTINUK THEIR JOURNEYING / WITCHES GIVE SEEDS TO THE CORN MAIUKNS / OKIGIN OF THE ANCESTRAL GODS; lines 1162-1197 confidence: medium

After the river crossing, the Kia'kwemosi asks the Divine Ones to descend into the lake and look after the lost children.

The Divine Ones are asked to descend into the lake, later ascend from Ko'thluwala'wa, and report what they saw.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HISTORY MYTH / RABBIT HUNT WITH THE GODS. / VOLUNTARY INITIATION INTO THE KO'TIKILI / WINTER SOLSTICE CEREMONIES; lines 5997-6019 confidence: high

The passage glosses Yii'tokia as Sun Father and says the phrase is a reference to the "shortest day in the year, the winter solstice."

The passage identifies the shortest day as winter solstice and the note explains it as the Sun Father's turning back, pausing, and returning on his course.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH / RABBIT HUNT WITH THE GODS.; lines 5285-5376 confidence: medium

Ko'loowisi is accompanied by Pau'tiwa, Sali'imobiya from the six regions, other gods, Chu'pawa men, and Su'ti'ki; it is placed in He'kiapawa with spring water and grass before it, while the priest blows the shell and the gods dance through the night in directional order.

Gods visit ceremonial chambers in order, leave by the eastern road, return to their ki'wi'siwe, and Hii'shi later enters by the eastern road and departs by the western road.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HOUSE BUILDING / AGRICULTURE AND HORTICULTURE / STEVESSONJ ARTS AND INDUSTRIES 351 / SALT GATHERING; lines 19808-19907 confidence: high

The returning salt-gatherers signal with fires, villagers watch for them, their song is heard as they approach, they are greeted and assisted with unloading, and salt is described as physically necessary and sacred beyond price.

The salt-gatherers' return is announced by signal fires and song and culminates in greeting, unloading, and delivery of salt to houses.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies NIGHT CEREMONIES OF THE KO'YEMSHI IN 1896 / MORNING CEREMONIES OF THE SHA'LAKO IN 1891. / CEREMONIES FOLLOWING THE SHA'LAKO FESTIVAL OF 1891. / TWENTY-THIRD ANNUAL REPORT PL. L-; lines 15526-15554 confidence: medium

On their final departure, dancers are said to go to Chi pia' in the east to visit anthropic gods and return to Ko'thluwala'wa by a northern route; the text then states they actually visit Ku'shilowa and deposit te'likinawe.

The dancers' final departure is described as a supposed journey to Chi pia' in the east to visit anthropic gods, followed by a return to Ko'thluwala'wa by a northern route.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies RAIN PRIKSTHOOD / INSTALLATION OF AN ASSOCIATE SHI'WANNI OF THE NORTH / SUMMKR RETRKAT OF A SHI'WANNI / OF CORN; lines 10017-10069 confidence: medium

The Hla'hewe drama is enacted every four years in August when corn is a foot high, reproduces ceremonies of the Corn maidens' third appearance before the A'shiwi, and is directed toward rain, watered earth, beautiful new corn, and food.

The Hla'hewe is described as reproducing ceremonies held at the third appearance or coming of the Corn maidens before the A'shiwi.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies / INTRODUCTION; lines 65-173 confidence: high

The settlement cycle is described as “from valley to cliff, from cliff to mesa, and from mesa to valley again.”

The passage explicitly frames the settlement history as a cycle from valley to cliff to mesa and back to valley, with regained inheritance and reestablished pueblos.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. CXIII / FEBRUARY CEREMONIAL OF THE 'HLE'WEKWE / ORDER OF KOK'KO 'HLAN'NA / CEKEMOXY FOK-TIIK CUKE OK SOKE TIIHOAT; lines 26568-26655 confidence: medium

Three gods led by a woman go east of the village, return to the chamber, and the fraternity father places the invalid in the middle of the floor; the gods encircle him four times, two ascend to the roof, and Kwe'lele remains at the sick man's head.

The gods go east of the village and return, later depart, encircle the village, and pass over the eastern road toward their home near Shi'papolima.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. CXXII / ALTAR OF HA'LO'KWE (ANT FRATERNITY) BEFORE FETISHES ARE PLACED ON IT / SHU'MAAKWE / CEREMONIAL OF INITIATION INTO THE SHU'MAAKWE; lines 29535-29621 confidence: medium

The Shumai'koli precede the Sai'apa over the eastern road and sleep at Shu'minkla; the Sai'apa follow with flaming cedar brands, wake them, and carry them to Chi'pia, whence they came.

Sai'apa with flaming cedar brands awaken sleeping Shumai'koli and carry them to Chi'pia, described as the place from which they came.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. L- / TWENTY-THIRD ANNUAL REPORT PL. LXXVI / HISTORY, ARTS, AND CUSTOMS / CHRONOLOGIC SUMMARY- OF HISTORICAL EVENTS CONNECTED WITH ZUNI; lines 15889-16004 confidence: medium

Some Zunis leave the mesa and begin resettling their villages in the valley.

Zunis leave mesa refuge to resettle the valley in 1635, flee again to Toaiyalone in later crises, and are induced in 1705 to come down and settle on the plains.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. LIX / TWENTY-THIRD ANNUAL REPORT PL. LX / DEERSKIN HOOD OF THE SHA'LAKO, GIANT COURIER GODS OF THE RAIN / MAKERS; lines 13946-14054 confidence: medium

The personator and alternate sit by the male head of the house as in the Council of the Gods and repeat a similar litany; the Sha'liiko says his children will stay five days, dance, go east to the home of the gods, leave te'likinawe, return to Ko'thluwala'wa, asks for food, and promises seeds next year.

The Sha'liiko speech says the children will go to the home of the gods, return to Ko'thluwala'wa, and that next year the Sha'liiko will bring all kinds of seeds.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. LIX / TWENTY-THIRD ANNUAL REPORT PL. LX / DEERSKIN HOOD OF THE SHA'LAKO, GIANT COURIER GODS OF THE RAIN / MAKERS; lines 13946-14054 confidence: medium

The personator and alternate sit by the male head of the house as in the Council of the Gods and repeat a similar litany; the Sha'liiko says his children will stay five days, dance, go east to the home of the gods, leave te'likinawe, return to Ko'thluwala'wa, asks for food, and promises seeds next year.

The Sha'liiko speech states that the children will go to the home of the gods in the east, leave te'likinawe, and return to Ko'thluwala'wa.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. LX / DEERSKIN HOOD OF THE SHA'LAKO, GIANT COURIER GODS OF THE RAIN / MAKERS / NIGHT CEREMONIES OF THE KO'YEMSHI IN 1896; lines 14135-14239 confidence: medium

The Ko'yemshi say they leave their children for five days to dance in the houses, then the children will go to the home of the gods in the east, leave te'likinawe, and return to Ko'thluwala'wa; they ask for food and say next year they will bring all kinds of seeds.

The Ko'yemshi speech says their children will go to the home of the gods in the east, leave te'likinawe, and return to Ko'thluwala'wa.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT. PL. C, / ORIGIN OF THK FRATKRN'ITIES 423 / TWENTY-THIRD ANNUAL REPORT PL. CM / NE'WEKWE (GALAXY FRATERNITY); lines 23494-23561 confidence: medium

Kok'ko 'hlan'na talks with Hik"si'si about the mi'wachi, te'likinawe, and bauble, invites him to live with him as musician and jester to the Sun Father, and before disappearing in the spring waters Hik"si'si tells the fraternity to notify him with te'likinawe when needed; he is thereafter named Pa'yatamu.

Before disappearing in the waters of the spring, Hik"si'si tells the fraternity to notify him with te'likinawe whenever needed, promising that he will come.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WITCHES GIVE SEEDS TO THE CORN MAIUKNS / OKIGIN OF THE ANCESTRAL GODS / ORIGIN OF THE DIMINUTIVE GODS OF WAR / DESTRUCTION OF THE KIA'NAKWE, AND SONGS OF THANKSGIVING; lines 1333-1409 confidence: high

Kow'wituma addresses prayers and songs to the Sun Father and learns that Ku'yapali'sa carries her heart in her rattle; he pierces the rattle with an arrow, she dies, her people panic and retreat, and the A'shiwi capture the village and release three gods who return to Ko'thluwala'wa.

After Ku'yapali'sa falls and the enemy retreats, the A'shiwi capture the village, release three gods, and the gods return to Ko'thluwala'wa.
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Tusayan Migration Traditions CHRONOLOGIC SEQUENCE OF THE ADVENT OF CLANS / THE TCUA CLANS / TUSAYAN MIGRATION TRADITIONS / TUSAYAN MIGRATION TRADITIONS; lines 984-1192 confidence: high

The symbolic reception is said to dramatize an event in Walpi's growth and to show a tendency to visit old worship sites and regard ancient spring water as efficacious in modern religious performances.

The narrator states that when clans migrate to new localities, their chiefs often return to ancestral shrines or make pilgrimages to old springs for ritual water.
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Tusayan Migration Traditions CLANS FEOM MUIOBI / CLANS FROM MUIOBI / TUSAYAN MIGBATION TEADITIONS / CLANS FROM MUIOBI; lines 2427-2594 confidence: high

The Asa build houses near Wala on the East mesa; drought causes famine, and they move to Canyon de Chelly in Navaho country, live in now-ruined houses, intermarry with Navaho, return to Walpi, find Tewa clans in their former dwellings, and receive a new site at the Stairway trail if they will defend it.

After living in Navaho country and intermarrying with the Navaho, the Asa ultimately return to Walpi.
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Tusayan Migration Traditions CLANS LIVING OR EXTINCT IN WALPI AND SICHUMOVI / CHRONOLOGIC SEQUENCE OF THE ADVENT OF CLANS / THE TCUA CLANS / TUSAYAN MIGRATION TRADITIONS; lines 910-981 confidence: medium

After parting from the Snake people during migration from Tokonabi, the Horn clans moved through Lokotaaka, Kisiwi, Monpa, and Lenyanobi, united with Flute people, and then proceeded by named places toward Walpi.

The Horn people had separated from the Snake people, later recognized them as kindred, and were received by Snake villagers at Walpi.
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Tusayan Migration Traditions CLANS LIVING OR EXTINCT IN WALPI AND SICHUMOVI / CHRONOLOGIC SEQUENCE OF THE ADVENT OF CLANS / THE TCUA CLANS / TUSAYAN MIGRATION TRADITIONS; lines 910-981 confidence: high

The passage says present Hopi ritual at Walpi confirms and dramatizes the legend of union between clans from Kwactapahu and the people of Old Walpi, using a cast of characters representing participants.

The Flute ceremony is explicitly described as a dramatization of the clan union and includes priests retracing the ancestors’ route and visiting migration-associated places.
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Tusayan Migration Traditions KATCINA CULTS FROM NEW MEXICAN PUEBLOS / TCUKUWIMPKITAS / SUMAIKOLIS / THE EAST MESA RITUALS; lines 4899-5029 confidence: low

Sichumovi ritual calendar includes Pamu'ti or Zuni Return Katcina, February Powamu with katcina visitors to Walpi kivas, Palülüikonti, abbreviated Katcina observances, occasional Sio Calako, occasional Bulintikibi, occasional Owakülti, and December Soyaluña contribution to Walpi.

The Sichumovi January calendar entry is glossed as Zuni Return Katcina.
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Tusayan Migration Traditions TTJSAYAN MIGRATIOK TEADITIONS / TUSAYAN MIGRATION TRADITIONS / CLANS FROM MUIOBI AND NEW MEXICAN PUEBLOS / CLANS FEOM MUIOBI; lines 2063-2231 confidence: high

About the middle eighteenth century, many descendants of these fugitives were persuaded to return and were reestablished in new pueblos; the passage identifies them as Tanoan rather than original Hopi.

The passage explicitly describes a wave of migration from the Rio Grande to Hopi country and later return of many descendants to former homes.
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arctic inuit

Across Arctic America: Narrative of the Fifth Thule Expedition AVLAQANA, / CHAPTER XXVII / THE BOLSHEVIK CONTRAST / REPRESENTATIVE OF THE RUSSIAN SOVIET FROM EMMATOWN; lines 8147-8193 confidence: medium

The narrator is taken back across the tundra, escorted aboard the Teddy Bear by the Chief of Police and Penkin, requested to leave, and says the information obtained confirmed prior expedition findings.

The ship departs after the narrator is denied permission to stay and later returns to Nome, ending the expedition.
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Across Arctic America: Narrative of the Fifth Thule Expedition CHAPTER III / A WIZARD AND HIS HOUSEHOLD / CHAPTER IV / FINGER-TIPS OF CIVILIZATION; lines 2141-2272 confidence: medium

After a hurried blizzard camp, the party wakes in clear weather, sees confused sledge tracks among reefs, islets, pressure ridges, and fissures, and realizes it had nearly reached Chesterfield before turning off in a wide curve.

After a disorienting blizzard journey, the travellers reach a settlement, hear a church bell, and the narrator says it felt as though they had returned to Christendom and peace.
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Across Arctic America: Narrative of the Fifth Thule Expedition SEPARATE WAYS / CHAPTER XII / STEPPING OUT / ANARULUNGUAQ, THE YOUNG ESKIMO WOMAN FROM GREENLAND; lines 6467-6549 confidence: medium

Through signs, the parties understand that the strangers had formerly been many, were now few, had left their ship on the ice, and intended to return south overland; afterward no more was seen of them and their fate was unknown.

Signs indicate the men had left their ship on the ice and intended to return to their own place overland by heading south.
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Ethnology of the Ungava District, Hudson Bay Territory BIRDS. / THE ESKIMO, / TURNER.) / TURNER.) THE PEOPLE. 177; lines 1119-1275 confidence: medium

Three to five sledges are annually sent to trading posts; selected people who know the trail barter individuals’ furs for requested goods such as ammunition, guns, knives, files, hardware, and tobacco.

The passage describes annual winter-snow departure, a spring arrival at Fort Chimo, and a return made urgent or difficult by melting snow and warm weather.
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Ethnology of the Ungava District, Hudson Bay Territory ELEVENTH ANNUAL REPORT PL. XLII / WOMAN, FULL DRESS, NENENOT / TURNER.) FOLKLORE. 331 / TURNER.) FOLKLORE, 333; lines 11337-11430 confidence: medium

The boy follows the track to a frozen lake; the spirit says that 'it could not dwell among living people' and is returning to its abode, then advises the boy to return.

The boy follows the spirit after the spirit departs, is told to return to his people, and tries again the next morning before being restrained.
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Ethnology of the Ungava District, Hudson Bay Territory ELEVENTH ANNUAL REPORT PL. XLII / WOMAN, FULL DRESS, NENENOT / TURNER.) FOLKLORE. 331 / TURNER.) FOLKLORE, 333; lines 11532-11623 confidence: high

A wolf first offers its tail and then a skin blanket; the wolverene says he must return to his hungry family; the wolves prepare a long sledload of meat, and after he asks for fire, a wolf jumps over his body three times and tells him not to look back at the sled.

The wolverene says his family may die from hunger, receives a meat load, and later reduces it to a carryable amount before returning to his wife and children.
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Ethnology of the Ungava District, Hudson Bay Territory TURNER.) HUNTING, 249 / THE HUDSON BAY ESKIMO. / MISCELLANEOUS IMPLEMENTS, / AMUSEMENTS,; lines 5688-5750 confidence: medium

The people are said to live on frozen sea shores, to love the inhospitable shores, and to pine for return when absent.

The passage says absent people pine for a return to the land of their birth and may lose their hold on life if unable to return.
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The Eskimo about Bering Strait EFFECT OF CHRISTIAN CONTACT / WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423; lines 25765-25850 confidence: medium

The sinews of an evil-repute dead person were cut to keep the shade from reentering the body and making it walk at night as a ghoul.

The passage describes human and animal shades that may return to bodies, walk as ghouls, haunt burial places, or do evil unless preventive measures are performed.
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The Eskimo about Bering Strait EFFECT OF CHRISTIAN CONTACT / WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423; lines 25765-25850 confidence: low

Among lower Yukon people, the newly dead cannot see or hear at first; after placement in the grave box the shade becomes clairvoyant, and other dead point out the road to the land of shades. A tale of a girl returning from the land of the dead is referenced.

The passage explicitly mentions a tale about a girl returning from the land of the dead in connection with lower Yukon beliefs.
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The Eskimo about Bering Strait MORTUARY CUSTOMS / MORTUARY CUSTOMS / THE ESKIMO ABOUT BERING STRAIT / MORTUARY CUSTOMS; lines 19422-19483 confidence: medium

Before the body is placed in the box, the cords binding it are cut so that the shade may return, occupy the body, and move about if necessary.

The body-binding cords are cut so that the shade may return, occupy the body, and move about if necessary.
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The Eskimo about Bering Strait MORTUARY CUSTOMS / MORTUARY CUSTOMS / THE ESKIMO ABOUT BERING STRAIT / MORTUARY CUSTOMS; lines 19422-19483 confidence: medium

Grave boxes are described as hewn slabs or planks with supports and often corner posts; relatives do not touch the body; housemates remain in place for four days and wear hoods to prevent the shade's influence from entering their heads and killing them.

Hoods, filled sleeping places, fixed sleeping positions, and staying indoors are all described as precautions against the shade's influence or return to a vacant place, which could bring sickness or death.
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The Eskimo about Bering Strait MORTUARY FEASTS IN GENERAL / GREAT FEAST TO THE DEAD / THE ESKIMO ABOUT BERING STRAIT / III 1; lines 22693-22786 confidence: high

Drummers begin beating measured time and sing the invitation to the shades as if it comes from the mourners, with each person understood to invoke the relation being honored.

The invitation song calls dead relatives such as brother, mother, and father to come back or return to the mourners.
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The Eskimo about Bering Strait MORTUARY FEASTS IN GENERAL / GREAT FEAST TO THE DEAD / THE ESKIMO ABOUT BERING STRAIT / III 1; lines 22877-22953 confidence: high

Invitation songs are sung to the dead; repeated dances occur; feast givers engage in word play and distribute large amounts of dried salmon, then later more salmon and cranberries.

Songs invite the dead, and the passage states that their shades are believed to return from the other world and occupy grave boxes when not in the kashim.
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The Eskimo about Bering Strait MORTUARY FEASTS IN GENERAL / GREAT FEAST TO THE DEAD / THE ESKIMO ABOUT BERING STRAIT / III 1; lines 22955-23072 confidence: medium

A stick and line are lowered through the smoke hole; a woman draws it in while singing, "Oh, my brother, come back to me" and "We will give you a small present."

Repeated songs ask a brother, children, nephew, and lost ones to come back to lonely mourners.
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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 27857-27924 confidence: high

Raven asks Man how many times he turned over; Man answers four, and Raven says this means he slept four years.

Man is told he slept four years, then returns to his home shore to find the village enlarged and his wife and son aged.
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The Eskimo about Bering Strait SHADES OF THE DEAD / SHADES OF THE DEAD 423 / SUPERNATURAL POWERS / THE ESKIMO ABOUT BERING STRAIT; lines 26496-26585 confidence: medium

A hunter is believed able to propitiate and partly control killed sea-animal shades by keeping them with bladders, making ceremonies and offerings, and dismissing them to the sea to reenter other animals and return.

Killed sea-animal shades are ritually kept, offered to, and dismissed back to the sea to reenter other animals of their kind and return to be killed again.
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The Eskimo about Bering Strait SNOW KNIVES (ABOUT ONE-FOURTH' / TOY IMAGES SNOW KNIVES / THE ESKIMO ABOUT BERING STKAIT / MUSIC AND DANCES; lines 21419-21514 confidence: medium

A long wailing chant calls shades of the dead to enter offerings; the translated lines include 'Dead ones come here' and promise a hair sealskin tent and reindeer-skin bed.

Festival songs call dead ones to come, ask shades to enter offerings, and beg the dead to return because friends are lonely.
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The Eskimo about Bering Strait TALE OF AK'-CHIK-CHU'-GUK / THE DISCONTENTED GRASS PLANT / THE FIRE BALL / THE LAND OF DARKNESS; lines 30903-30980 confidence: high

He awoke bruised on the same shore where the woman was cast; food was beside him and continued to be supplied, but the darkness hid people from him. He built a house and says he is cared for by an inua that serves food.

The woman leaves the land of darkness by following instructions to close her eyes and take four steps, then arrives in sunlight beside her old home.
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The Eskimo about Bering Strait TALE OF AK'-CHIK-CHU'-GUK / THE DISCONTENTED GRASS PLANT / THE FIRE BALL / THE LAND OF DARKNESS; lines 30903-30980 confidence: high

The husband says they will part and instructs her to carry her boy, shut her eyes, and take four steps; she arrives in bright sunshine near her old home and stores the dish with beads and ear tips.

The woman carries her boy, closes her eyes, takes four steps, and arrives near her old home.
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The Eskimo about Bering Strait THE CRKATION / XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK; lines 28349-28425 confidence: medium

Ta-ku'-ka promises; Pi-tikh'-cho-lik' dies on the third day; she follows the instructions; the food before the body is gone each morning; on the fourth morning the kayak and contents have disappeared.

Pi-tikh'-cho-lik' dies, his kayak disappears, and Ta-ku'-ka later recognizes him as an arriving kayaker whom she had believed dead.
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The Eskimo about Bering Strait THE CRKATION / XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK; lines 28511-28590 confidence: medium

Kin-ilk asks whether she wants to return home; she fears her husband will beat her. He promises protection, tells her to cut ear tips from skins into a basket, instructs her to call his name in danger, and says she must leave because he is about to turn over and would crush her.

The woman says she wants to return home but fears her husband; the giant gives instructions and protection before she leaves his body.
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The Eskimo about Bering Strait THE CRKATION / XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK; lines 28592-28684 confidence: medium

A tempest of wind and fine snow drives the woman home; she wakes near the houses of jSHkh'-ta, returns to her husband, and he promises not to treat her badly again.

The woman is carried by wind and snow back to her home after her husband had mourned her as dead.
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The Eskimo about Bering Strait THE FIRE BALL / THE LAND OF DARKNESS / THE RAVEN AND THE MARMOT / MIGRATION LEGEND; lines 31088-31141 confidence: medium

The victors built a village at Goodnews Bay; when Russians came the people resisted but scattered to Bristol Bay and Nunivak Island; later descendants returned to Goodnews Bay, while Bristol Bay people moved along the coast toward the Kuskokwim mouth.

After Russians arrive, Goodnews Bay people resist and scatter; later descendants gradually return to Goodnews Bay.
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The Eskimo about Bering Strait THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA) / THE STRANGE BOY; lines 29993-30078 confidence: medium

A woman brings a steaming dish to the shaman; inside is a wriggling newborn boy. The child falls from the dish and the shaman is driven through the floor exit hole.

The shaman is expelled from the vision, awakens near his village, and through ritual interpretation receives instructions for communal ceremonies.
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The Eskimo about Bering Strait THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA) / THE STRANGE BOY; lines 30080-30152 confidence: medium

At the middle of the earth plain, Doll sees the sky arch supported by long slender lodge-like poles; he then returns to the village, circles it, and enters each house, his own last, to make friends and secure care.

After traveling along the sky wall and reaching the middle of the earth plain, Doll returns to the village and re-enters its houses.
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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: medium

The brothers depart with their sister; villagers instruct them to build a large fire on the beach when their home village comes into sight. The sister, towing the boat with a dog, remembers and reminds them, but Ak'-chik-chu'-guk refuses.

On the return journey the villagers' instruction to build a beach fire when home appears is remembered by the sister but refused by Ak'-chik-chu'-guk.
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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 29569-29658 confidence: medium

The grandfather's and grandmother's shades sit invisibly with the girl among the people, follow the messengers back, and later wait outside the kashim while the mother drinks water and names are to be called for putting clothing on namesakes of the dead.

The girl and her grandparents return invisibly with the messengers to the feast of the dead; after separation from the ancestral shades, the girl is seen and recognized by living people.
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The Eskimo about Bering Strait WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423 / SUPERNATURAL POWERS; lines 26007-26109 confidence: high

Shamans claim to make journeys to the land of the dead, return, and tell people what they saw there; the passage says ideas on this subject arose from such reports.

The passage states that shamans claim journeys to the land of the dead and return to report what they saw, shaping local ideas about that region.
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The Eskimo about Bering Strait WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423 / SUPERNATURAL POWERS; lines 26111-26188 confidence: high

The moon is believed to house a great man-like being who controls animals; in scarcity shamans go up with offerings, receive an animal if the being is pleased, return to earth, and release it so the species becomes plentiful.

During scarcity, shamans are said to go up to the moon-being with offerings, receive a scarce animal if the being is pleased, return with it, and release it so the species becomes plentiful.
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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: medium

In 1881 the narrator's interpreter refused to join the Arctic cruise because shamans had told him the party would never come back.

Shamans are reported to have warned that the Arctic cruise party would never come back, causing the interpreter to refuse the trip.
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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 of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 5776-5887 confidence: medium

Kiviuq repeatedly claims to have lost mittens so his wife will make several pairs, intending to use them on his return journey as they wear out while paddling.

Kiviuq falsely says he has lost mittens in order to acquire multiple pairs for his intended journey home, and later returns to his village.
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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 5776-5887 confidence: high

Kiviuq returns to his own village after a long search; those who were children are grown, his wife leaves another husband to return to him, his children are grown, and his oldest son commands a whaling-boat.

Kiviuq returns home after a long journey and finds former children grown, his wife remarried, his children grown, and his son established as a hunter and whaling-boat commander.
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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 6188-6284 confidence: high

A Nugumiut caribou-hunter sees a monster sea-gull, which picks him up, places him on its back, and flies toward the sea.

The monster gull carries the hunter toward the sea; he kills it, uses its feathers to paddle, reaches land, and goes home.
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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 6286-6387 confidence: high

The Man in the Moon tells the woman she must return to earth and gives an instruction concerning a sound after her child is born; he brings her back to her husband's hut, and she tells her husband what happened.

The Man in the Moon returns the woman to earth and tells her to investigate a future falling sound after her child is born.
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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 6603-6707 confidence: high

When the couple plans to return home, the sons give them the racing dogs and instruct them to send back the first ground-seal cut into a rope; the couple escapes fierce pursuers, returns home, sends the seal rope, and later thanks the Adlet.

The Adlet sons give dogs to the couple; during pursuit the man rides a dog while the wife runs swiftly, allowing them to escape and reach their own country.
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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 7035-7137 confidence: medium

A girl calls an owl shoulder-blade her husband; it comes alive, takes her to a cliff, and goes out for food. She makes a grass rope, descends to her parents, and her father shoots the Owl, which becomes a bone again.

The Owl's wife escapes from the cliff with her father's help, and the Whale's wife escapes by boat with her father as steersman and returns home.
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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 9376-9481 confidence: high

Rating reaches Niutang, tells of starvation in Isortuqdjuaq, receives a whalebone toboggan, old dog, whale-meat, whale-skin, and blubber, and refuses to stay because he believes his mother is alive.

Rating receives food and transport at Niutang, refuses to remain away, returns to Kingawa, and gives whale products to his living mother and household.
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The Eskimo of Baffin Land and Hudson Bay, Part I SOUTHAMPTON ISLAND. / WEST COAST OF HUDSON BAY. / III. SOCIAL ORGANIZATION. / WEST COAST OF HUDSON BAY.; lines 3105-3219 confidence: low

When a traveling party lacks provisions, it may leave a hindering woman or old person walled up in a small snow hut; if the party replenishes provisions, it returns for the deserted person.

A traveling party that succeeds in reaching provisions may return for the person left walled up in a snow hut.
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The Eskimo of Baffin Land and Hudson Bay, Part I WEST COAST OF HUDSON BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY.; lines 4601-4734 confidence: high

An Aivilik ancestor at a seal-hole on a full-moon night is summoned by a man on a sledge, carried upward through the air, and brought to ice walls with an entrance.

The moon visitor rides a sledge upward through the air to ice walls and a house, then returns through the air to the seal-hole.
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The Eskimo of Baffin Land and Hudson Bay, Part I WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 11303-11402 confidence: high

Four hunters are carried from land on a shrinking ice floe; the oldest brother, a great angakok, summons a large bear guardian spirit, slides into the sea, and returns as a bear; his brothers do likewise.

Stranded hunters become bears after entering the sea, swim to shore, and some later regain human shape.
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The Eskimo of Baffin Land and Hudson Bay, Part I WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 11515-11613 confidence: high

Attackers collapse the tents and try to stab the occupants; Armuckjuark is killed, while one attacker’s false shout that Armuckjuark is coming lets wounded Artinarkjuark escape.

Artinarkjuark escapes wounded, hides his trail in a stream, is hidden by his parents, is believed dead by the pursuers, and later returns alive to the village.
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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 PONDS BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND. / PONDS BAY.; lines 5255-5296 confidence: medium

The drowned man wants to return to the house to provide for his wife and children; the great torngaq appears, the angakok crawls inside, the thongs fall from the drowned man’s hands, and both beings disappear.

The drowned man moves toward the snow-house entrance and wishes to return in order to provide for his wife and children.
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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 6496-6618 confidence: medium

Children tell an orphan his father is not among the returning sealers. The boy searches, finds a carved bear and leftover sweet-breads, cooks and eats them, and follows bear tracks to the end of the land-floe.

The orphan leaves in search of his father, crosses by kayak to the bears' country, remains three years, learns to hunt seals, receives instructions, and returns to his mother.
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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 7285-7405 confidence: medium

The host gives the visitor a short stick that shows the way by falling; near home the visitor sees fog behind him, knows wolves pursue, runs, and is saved.

The survivor escapes wolf country with the help of a direction-giving stick, flees pursuit indicated by fog, and reaches home safely.
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The Eskimo of Baffin Land and Hudson Bay, Part II V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / III 45, / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 7407-7521 confidence: high

A neglected step-son returning alone hears a polar bear behind him; the Bear invites him onto its back and takes him to the edge of the land-floe.

The Bear carries the boy across water to the Bears’ country, where he lives and hunts, then returns him home.
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The 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 7653-7764 confidence: high

Tulucuttookjuark and Ebearkjoug share one wife; Tulucuttookjuark strands Ebearkjoug on an island, where Ebearkjoug survives using whale meat and where a white and a black bear fight.

Ebearkjoug is left on an island without his kayak, survives the winter, then takes Tulucuttookjuark's kayak and returns to the mainland while Tulucuttookjuark is left behind to starve.
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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 7766-7775 confidence: medium

“the bear was really the soul of the man’s father or grandfather come back to assist him.”

The narrator says the bear was the soul of the man’s father or grandfather come back to assist him.
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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 6788-6913 confidence: high

Tecktelektak drifts away on broken ice while hunting dovekies, reaches Resolution Island, dreams of catching a seal, catches seals, makes a raft from seal-skin floats, and returns to the mainland.

Tecktelektak is given up for lost after drifting on ice, survives by catching seals, makes a raft from seal skins, and returns to the mainland.
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The People of the Polar North: A Record A SUMMER JOURNEY / JORGEN BRONLUND / UMANAQ, SEEN FROM THE BEACH / THE DARK DRAWS NEAR; lines 3242-3351 confidence: medium

The boy grows homesick when the evening sky turns red, speaks of milk and sweet dishes from the white men’s land, and becomes silent.

After expressing longing for the white men’s land, the boy disappears without footprints; his clothing is found, and elders suppose he flew through the air back home.
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The People of the Polar North: A Record A TRIBAL MIGRATION / MERQUSAQ / ESKIMO SLEDGE (CAPE YORK) / A NANSEN SLEDGE WITHOUT UPRIGHTS; lines 1373-1492 confidence: high

The travelers are received as kinsmen and stay many years; after six years, elderly Qitdlarssuaq wishes to see his own country before death and announces return; followers prepare, while Itsukusuk stays for an ill child.

Qitdlarssuaq desires to see his country before death, announces a return, and the narrator later reports arriving back after five years of hardship.
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The People of the Polar North: A Record CATECHIST HEILMANN, TASIUSSAQ / WIFE OF CATECHIST HEILMANN / OJUVAINATH, THE HUNTER / YOUNG GIRL (WEST GREENLAND); lines 10691-10808 confidence: high

The narrator asks about summer nomad life; South Greenland settlements empty in summer as people hunt reindeer, fish salmon or wolf-fish, dry food for winter, live in tents, and return in autumn.

People leave settlements in June for upland or water-based subsistence in tents and generally return in September.
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The People of the Polar North: A Record CATECHIST HEILMANN, TASIUSSAQ / WIFE OF CATECHIST HEILMANN / OJUVAINATH, THE HUNTER / YOUNG GIRL (WEST GREENLAND); lines 10810-10909 confidence: medium

The group goes reindeer-hunting with wife and children from June to September, leaves the umiaq on the beach, brings limited supplies, camps at pastures, sends men to hunt, dries meat on rocks, deposits dried meat, and later carries it back to the umiaqs; long marches train children in hunting life.

The hunt includes carrying dried meat back to the umiaqs and relief at getting home when supplies are gone, yet speakers also express longing to be back in the hills and inland reindeer country.
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The People of the Polar North: A Record ELIAS, A WEST GREENLANDER / THE BOY WHO WENT TO THE LAND OF SPIRITS / A WEST GREENLANDIC STORY-TELLER / THE TWO BROTHERS; lines 12975-13147 confidence: high

The passage introduces two brothers, Ilimageq and Poulineq, with a mother and sister; Poulineq is described as a great magician with a wife.

The narrative centers on two brothers; one disappears after a soul-flight, and the other undertakes a similar spirit-assisted flight to find and speak with him.
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The People of the Polar North: A Record ELIAS, A WEST GREENLANDER / THE BOY WHO WENT TO THE LAND OF SPIRITS / A WEST GREENLANDIC STORY-TELLER / THE TWO BROTHERS; lines 12975-13147 confidence: high

The brothers talk for a long time; Poulineq says he will visit in spring with his wife by sledge and tells Ilimageq to come ashore when a falcon circles above his head.

Poulineq tells Ilimageq that a circling falcon will be the sign to come ashore, and Ilimageq acts when a falcon later circles above him.
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The People of the Polar North: A Record HARPOON POINT AND POLE / THE MAN WHO WENT TRAVELLING TO LOOK FOR / HIS SON / MOTHER, WITH CHILD IN AMAUT (CARRYING-BAG); lines 7919-7965 confidence: high

The kayak-man goes home again; the passage ends with attribution to ANARFWIK.

After the encounters and the killing of the man-eater, the passage states that the kayak-man went home again.
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The People of the Polar North: A Record IN A WALRUS-HUNTER'S CAMP / JOSEPHINK NIELSEN / HANS PETER, SOREN NIELSEN'S YOUNGEST SON / GREENLANDIC WOMAN FROM KANGEQ, NEAR GODTHAAB; lines 9879-10034 confidence: medium

The giant dresses for Angakoq games, says there is a great festival at Erqutit, and assures the hesitant boy they will be there before dawn.

The boy is carried by the one-eyed giant from Kingigtoq to Erqutit and back before dawn, with instructions to cling to him and keep his eyes closed.
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The People of the Polar North: A Record KNUD RASMUSSEN (NEW YEAR'S EVE, 1903) / THE GREAT FIRE / THE ORPHAN WHO DRIFTED OUT TO SEA / PLAN AND ELEVATION OF AN ESKIMO HUT; lines 8209-8299 confidence: medium

The boat nears land slowly; the younger brother recognizes the arriving man, who tells him to pretend he is a stranger, and the people make the newcomer a slave as before.

The arriving man tells the younger brother to pretend he is a stranger and later reveals that the orphan is his brother and that he came to avenge him.
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The People of the Polar North: A Record KNUD RASMUSSEN (NOVEMBER 1903) / MEN 105 / THE SOUL / THE SOUL THAT ROAMED THROUGH ALL ANIMALS; lines 4168-4318 confidence: medium

Avuvang is also a raven, noting food and cold feet; later he becomes a seal again, lies under the ice watching hunters, and can hide beneath a man's great toe-nail.

After multiple animal lives and a final seal death, Avuvang enters a woman and is born a man again.
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The People of the Polar North: A Record KNUD RASMUSSEN (NOVEMBER 1903) / MEN 105 / THE SOUL / THE SOUL THAT ROAMED THROUGH ALL ANIMALS; lines 4320-4441 confidence: medium

Qajutaq warns Nivigkana to turn back unless she wishes to remain below; the other two men try to hold her back; she sees and seizes Angina's soul, returns up the ravine, and Angina recovers.

Nivigkana's deceased brother warns her to turn back unless she wishes to remain below, while other dead men try to detain her.
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The People of the Polar North: A Record MEETINGS WITH STRANGE TRIBES / NAKED PEOPLE WITH FEATHERS / BOY OF THIRTEEN TO FOURTEEN / THE REINDEER-HUNTERS WHO NEVER CAME BACK; lines 8583-8640 confidence: medium

Fragment: snow comes down the cliffs, freezes the boy's pursuers to death, and the boy reaches home again.

The boy reaches home after his pursuers die, the first hunter gets home safely after wounding the stranger, and the second hunter flees home after observing the strange men.
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The People of the Polar North: A Record MOTHER, WITH CHILD IN AMAUT (CARRYING-BAG) / ATUNGAIT, WHO WENT VISITING / THE MAN WHO WAS BLOWN AWAY BY THE STORM / KNUD RASMUSSEN (NEW YEAR'S EVE, 1903); lines 8119-8140 confidence: high

Qivioq despised Eqaitdloq, left her, crossed a big sea on his way home, and soon reached home.

Qivioq crosses a big sea to return home and finds his wife married to another man because he has stayed away so long.
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The People of the Polar North: A Record THE ICE-MAN / THE CATERPILLAR / THE WOMAN WHO NURSED A WORM / THE INHABITANTS OF THE MOON; lines 6996-7085 confidence: high

The woman looks down from her sleeping-place, sees her two little children walking hand in hand on earth, becomes homesick, and is taken home by the Moon when she is about to be a mother.

The woman returns from the Moon's house and the passage says humans learned about Moon inhabitants through her narratives.
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The People of the Polar North: A Record THE INLAND-DWELLERS AT ETA / THE MAN WHO PIERCED HIS WIFE'S LEGS / QISUK, WHO WENT AWAY SOUTH / OUR COMPANIONS ON OUR JOURNEY BACK TO CIVILISATION; lines 8976-9050 confidence: medium

Qisuk's amulet is described as bleached bone; the pursuers become afraid and turn back, and Qisuk reaches home safely.

The bleached-bone amulet causes pursuers to fear and turn back, after which Qisuk reaches home safely.
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The People of the Polar North: A Record THE INLAND-DWELLERS AT ETA / THE MAN WHO PIERCED HIS WIFE'S LEGS / QISUK, WHO WENT AWAY SOUTH / OUR COMPANIONS ON OUR JOURNEY BACK TO CIVILISATION; lines 8976-9050 confidence: high

The narrator says it is the day he is to leave; he looks over the polar-night country from the fjelds, then returns to find his sledge loaded and dogs waiting.

The narrator prepares to leave the people he has lived among and is explicitly described by the old woman as going back to his country and people.
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The People of the Polar North: A Record THE MAN WHO WENT TRAVELLING TO LOOK FOR / HIS SON / MOTHER, WITH CHILD IN AMAUT (CARRYING-BAG) / ATUNGAIT, WHO WENT VISITING; lines 7967-8066 confidence: medium

Homesick and unsure where he is, Atungait tells the woman to wait and flies away through the air; the narrator says he was a great magician.

When homesick and lost, Atungait leaves the woman waiting, flies through the air, and finds his house.
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The People of the Polar North: A Record THE OLD BEAR-HUNTER / ESKIMOS SINGING SPIRIT-SONGS, TO THE ACCOMPANIMENT OF DRUMS / ISIGAITSOQ (FOURTEEN TO FIFTEEN YEARS OLD) / SORQAQ; lines 2019-2099 confidence: medium

A southwest wind drives Sorqaq landward; people nearly run away, thinking him a sea-monster, and he jokes that they thought he had been seal-catching in the hunting-grounds of the dead; he says death follows men like a shadow.

When Sorqaq returns drifting on the iceberg, people nearly run away, thinking he is a sea-monster, and he jokes that they thought he had been hunting in the grounds of the dead.
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The People of the Polar North: A Record THE REINDEER-HUNTERS WHO NEVER CAME BACK / THE INLAND-DWELLER / ESKIMO TYPE / SUAGUK, WHO MARRIED AN INLAND-DWELLER; lines 8679-8783 confidence: medium

Suagak gives birth, wants to see her own countrymen and brothers, and when the child is big enough to be carried on the back, she and her husband set out.

Suagak’s people are delighted when she returns because they had thought she died and had named a child after her.
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The People of the Polar North: A Record THE SHOP AT TASIUSSAQ, THE MOST NORTHERLY SPOT IN GREENLAND / INHABITED BY A EUROPEAN / UNDERASSISTENT SOREN NIELSEN, DANISH TRADER / AT TASIUSSAQ; lines 9279-9402 confidence: medium

A sou'wester packs ice toward land; Sebat, the steersman, warns that the party must get back to Kangeq before evening or the return may be cut off.

The party must return before ice cuts off the route, then travels homeward through closely packed ice and narrow defiles.
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The People of the Polar North: A Record WEATHERBOUND / PUNISHMENT DUE / HARPOON / LANCE; lines 3732-3857 confidence: medium

The narrator leaves the cave after the storm, notes lost dogs and anxiety about damaged ice, then feels relief at the glacier and daylight colors.

The travelers begin weatherbound in a cave, fear damaged ice and missing dogs, then confirm unbroken ice and continue toward Agpat.
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The People of the Polar North: A Record WILD GEESE / THE MAN WHO TOOK A FOX TO WIFE / HOW THE NARWHAL CAME / THE ICE-MAN; lines 6856-6889 confidence: medium

After his mother-in-law teases him with lies, Nute asks for his mittens, says he is not a man and will not live like a man, asks to return to the dark, and goes back to his glacier.

After conflict with his mother-in-law, Nute says he is not a man, asks to go back to the dark, and returns to his glacier.
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persian

Persian Literature, Volume 1 BY HFIZ / INTRODUCTION / FRAGMENT BY HFIZ / THE DIVAN; lines 15456-15626 confidence: low

"The bark we steer has stranded" and the speaker calls on an auspicious breeze to see the Friend once more.

The speaker describes a stranded bark, asks for an auspicious breeze, and hopes to see the Friend again.
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Persian Literature, Volume 1 BY HFIZ / INTRODUCTION / FRAGMENT BY HFIZ / THE DIVAN; lines 15628-15807 confidence: medium

"To thee, my Moon of Kanaan, the Egyptian throne pertains; / At length has come the moment that thou shouldst quit thy chains."

The Moon of Kanaan is told that the Egyptian throne pertains to him and that the time has come to quit chains.
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Persian Literature, Volume 1 DEATH OF MINCHIHR / NAUDER / AFRSIYB MARCHES AGAINST NAUDER / AFRSIYB; lines 3433-3545 confidence: medium

After Slim and Tr were killed, Tahmasp, son of Slim, fled to an island, died there, and left a son named Zau.

Tahmasp flees to an island and leaves Zau; Zau is later summoned, comes to Persia, wins a kingdom, and is enthroned.
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Persian Literature, Volume 1 FERIDN AND HIS THREE SONS / MINCHIHR / ZL, THE SON OF SM / THE DREAM OF SM; lines 2459-2564 confidence: medium

Sm wakes terrified, goes to Alberz, ascends the mountain, weeps, and prays that his injured son be restored if the child is truly his.

Sm ascends Alberz in penitence, prays, and Zl is returned to him by the Smrgh.
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Persian Literature, Volume 1 INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB / THE STORY OF SAIWUSH; lines 7556-7645 confidence: high

Ferangs, alarmed by the news, advises Saiwush to flee by a circuitous route back to Irn; she cannot accompany him because of her condition and tells him to save his own life. Saiwush calls three hundred Irnians and asks that a son, if born, be named Kai-khosru.

Ferangs advises Saiwush to flee by a circuitous route back to Irn, and he sets off surrounded by enemies.
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Persian Literature, Volume 1 INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB / THE STORY OF SAIWUSH; lines 7876-7975 confidence: high

Zra burns and destroys in revenge for the outrage against Saiwush; the realm is plundered; Rustem's companions urge return to Persia because of Kai-ks's neglect; Rustem and his warriors carry away jewels and gold to Zbul, Sstn, and the Persian king.

After ruling Trn, Rustem's companions urge return to Persia; Rustem abandons the kingdom and carries away jewels and gold to Zbul, Sstn, and the Persian king.
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Persian Literature, Volume 1 INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB / THE STORY OF SAIWUSH; lines 7977-8070 confidence: high

Rustem, while avenging Saiwush's murder, has sent to remote parts of Tartary in quest of Kai-khosru.

Rustem sends a quest for Kai-khosru; Gdarz's dream directs Gw to the hidden prince; Gw finds him and escorts him toward Irn and his birth-right.
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Persian Literature, Volume 1 INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB / THE STORY OF SAIWUSH; lines 7977-8070 confidence: medium

Gw and Kai-khosru go toward Ferangs; Prn-wsah's searchers arrive too late; Ferangs urges haste, identifies the meadow of horses including Behzd formerly belonging to Saiwush, and Gw captures horses for the journey toward Irn.

Ferangs urges immediate flight and tells Gw where to obtain Behzd, the horse once belonging to Saiwush, enabling the three travellers to continue toward Irn.
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Persian Literature, Volume 1 INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB / THE STORY OF SAIWUSH; lines 8158-8267 confidence: high

Prn-wsah reports the escape; Afrsiyb grieves, orders all Jihn ferrymen to stop the three travelers, and marches after them night and day.

The pursued party must cross the rapid Jihn without ferrymen's help and reaches the Persian side safely before Afrsiyb can capture them.
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Persian Literature, Volume 1 INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB / THE STORY OF SAIWUSH; lines 8158-8267 confidence: high

Gw enters Persian territory, thanks God, and reports the safe arrival; Ks rejoices, sends a deputation under Gdarz, receives Kai-khosru, seats him on an equal throne, and orders obedience.

Kai-khosru is brought safely to Persia, received by Ks, seated on a throne like the king's, and presented to nobles and warriors for obedience.
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Persian Literature, Volume 1 KAI-KS / THE SEVEN LABORS OF RUSTEM / INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS; lines 4804-4910 confidence: high

Ks and his heroes are released from fetters and a mountain-fortress; Rustem reseats him on the throne, and allied troops swell his army.

Ks is freed from confinement, restored to the throne by Rustem, and later resumes the administration of Persia.
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Persian Literature, Volume 1 KAI-KS / THE SEVEN LABORS OF RUSTEM / INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS; lines 4912-5017 confidence: high

Gdarz recalls Kai-Ks's earlier calamities, says he is punished for seeking the secrets of the Heavens, rebukes him in the wilderness, and the king repents for forty days before resuming just rule.

Kai-Ks is escorted back to his palace, undergoes forty days of repentance, and resumes legitimate just rule.
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Persian Literature, Volume 1 KAI-KS / THE SEVEN LABORS OF RUSTEM / INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS; lines 5019-5036 confidence: medium

Rustem and companions fall back to the sporting-grounds; from there Rustem informs Kai-ks by letter of the victory gained.

Rustem reports victory by letter to Kai-ks and the party returns home to pay respects to the Persian king.
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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 12309-12375 confidence: high

Gushtsp orders Isfendiyr to continue governing the new empire; Isfendiyr asks to see his father and is told to bring the booty back by the road of the Heft-khan.

Isfendiyr returns from conquest by the road of the Heft-khan, recovers lost property, is welcomed, and later recounts the expedition.
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Persian Literature, Volume 1 LXXXV / LXXXVI / LXXXVII / LXXXVIII; lines 16371-16460 confidence: high

Lost Joseph shall return to Kanaan; affliction’s cell shall bloom; the sad heart will mend; spring returns to the mead and the rose spreads over the night-bird; mysterious things lie beyond the veil.

Lost Joseph is promised to return to Kanaan’s land, and despair is rejected.
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Persian Literature, Volume 1 PERSIAN LITERATURE / SPECIAL INTRODUCTION / CONTENTS / THE SHH NMEH; lines 465-514 confidence: high

The contents list Garshsp, Kai-Kobd, Kai-Ks, the Seven Labors of Rustem, invasion of Irn by Afrsiyb, the return of Kai-Ks, the story of Sohrb, the story of Saiwush, and Kai-Khosru.

The contents include “The Return of Kai-Ks.”
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Persian Literature, Volume 1 Persian Literature, Volume 1 / PERSIAN LITERATURE / SPECIAL INTRODUCTION; lines 315-390 confidence: medium

His journeyman-years take him through Europe, the Barbary States, Egypt, Abyssinia, Arabia, Syria, Palestine, Asia Minor, and India before return to Shiraz.

After wide travels, Sa'di returns to Shiraz, called the seat of learning, and writes the thoughts developed during his years of observation.
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Persian Literature, Volume 1 SIKANDER / FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD / THE RUBIYT OF OMAR KHAYYM; lines 14703-14791 confidence: medium

Hay says Omar was a Fitzgerald or Fitzgerald a reincarnation of Omar; a forgotten song is renewed by a poet called a twin-brother in spirit, and the song is compared to a precious instrument that requires a supreme master.

Hay says Fitzgerald is a reincarnation of Omar and a twin-brother in spirit who takes up the forgotten poem and sings it anew.
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Persian Literature, Volume 1 STORY OF SOHRB / THE STORY OF SAIWUSH / KAI-KHOSRU / AKWN DW; lines 9100-9205 confidence: medium

Akwn Dw throws Rustem into the deep roaring ocean; a crocodile and another monster attack, Rustem kills them with his sword, reaches shore, and thanks Heaven.

Rustem is cast into the roaring ocean, fights crocodiles or sea monsters with his sword, reaches shore, and later returns to the demon's vicinity.
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Persian Literature, Volume 1 STORY OF SOHRB / THE STORY OF SAIWUSH / KAI-KHOSRU / AKWN DW; lines 9676-9775 confidence: high

Rustem returns to Irn with spoils, receives honors and rewards from his sovereign, Manjeh is rewarded, and the successful enterprise is celebrated.

After defeating Afrsiyb's forces, Rustem returns to Irn with spoils and is rewarded by his sovereign; Manjeh is also rewarded.
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Persian Literature, Volume 1 THE EXPEDITION OF GDARZ / THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU / LOHURSP; lines 11031-11119 confidence: high

Lohursp instructs Zarr to seek peace and ask forgiveness, saying Gushtsp should return home "that I may resign to him my crown and throne, and like Kai-khosru, take leave of the world."

Lohursp invites Gushtsp back to Irn, promises him crown and throne, seats him beside his own throne, commands public allegiance, and gives him the crown.
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Persian Literature, Volume 1 THE RETURN OF KAI-KS / STORY OF SOHRB / THE STORY OF SAIWUSH / KAI-KHOSRU; lines 9011-9097 confidence: high

Prn-wsah advises Afrsiyb to escape; Afrsiyb abandons standards, tents, horses, arms, and treasure, while Rustem sends the best booty to the king of Irn and divides some among the army.

After Afrsiyb's flight, Rustem sends booty to the king, returns to court, receives rich gifts, and goes to Zbul with blessings and admiration.
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Persian Literature, Volume 1 THE RUBIYT / THE DIVAN / BY HFIZ / INTRODUCTION; lines 15339-15408 confidence: high

The Sufi God is described as benign; the human soul proceeds from divine creative essence, is fitted by earthly experience for re-entrance into a circle of light and reabsorption into a primeval fountain, and life is imaged as a staged journey with wayside inns on the road toward God.

The soul is said to proceed from God's creative essence and to be fitted for re-entrance into the circle of light and re-absorption into the primeval fountain of being.
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Persian Literature, Volume 1 THE RUBIYT / THE DIVAN / BY HFIZ / INTRODUCTION; lines 15410-15453 confidence: high

The Mohammedan world welcomed his lyrics; kings and rulers offered honors and hospitality; he started for India at the invitation of a great Southern Prince who sent a vessel to meet him.

Hfiz sets out toward India by invitation and vessel, but sea hardship causes him to return to Shiraz before completing the journey.
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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 5165-5296 confidence: medium

Tahmneh identifies herself, says love for Rustem has filled her heart, describes her seclusion behind the sacred screen, praises his heroic deeds, vows no other spouse, asks for marriage through her father, imagines a strong son, and promises Rakush will be restored.

Tahmneh promises Rakush will be restored, the father presents the fiery war-horse, and Rustem rides away toward Sstn and later returns to Zbul.
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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 5516-5646 confidence: medium

Grd-afrd says the Turk's sword is vain in Persia; when King Ks hears and Rustem appears armed, Sohrb's host will be destroyed, so he should return and save his friends.

Grd-afrd invokes King Ks and Rustem as impending Persian defenders and repeatedly tells Sohrb to return and save his friends.
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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 5874-5970 confidence: medium

Gdarz argues that impaling Rustem would be degrading and unworthy, recalls Rustem freeing the king near the Caspian wave and striking demons, and warns that if Rustem returns to Zbul wronged, no one can oppose the invader.

After Gdarz's counsel, the king relents and commands that Rustem's aid be implored and the mighty chief restored.
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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 5972-6092 confidence: high

Gdarz rides to Rustem with heroes, conveys the repentant king's request for aid, and Rustem replies that scorn and insult have been his recompense.

Rustem initially rejects the king's request because of insult, but after Gdarz's appeal he rejoins the assembly and says his threatened country claims a warrior's care.
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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 6962-7089 confidence: medium

Rustem asks: "protect his brave unguided host" and let them "their mountain-wilds retrace" toward the Jihn waters under his brother's guardianship.

Rustem asks that Sohrb's host be allowed to retrace their way, Ks ends the war, the Tartar legions return home, and the Persians return to Irn.
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Persian Literature, Volume 1 Zal, the son of Sam; exposure on Alberz, Simurgh fosterage, and return confidence: medium

Sam leaves the mocked child on Alberz, but the Simurgh pities him on the rock and carries him to its own habitation.

Zal is left on Alberz, raised in the mountain refuge, and returned from it with changed status and future promise.
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The Persian Literature, Volume 2, The Gulistan CHAPTER / THE GULISTAN / SA'DI / INTRODUCTION; lines 123-223 confidence: medium

Sa'di begins as a Koran student, turns toward Sufism under a teacher, travels through India, Arabia, Syria, Damascus, Baalbec, Jerusalem's wilderness, Africa/Tripoli, and Asia Minor, then returns to Shiraz and his garden hermitage.

Sa'di travels widely after the Tartar invasion and returns to Shiraz after age seventy to dwell in his hermitage and garden.
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The Persian Literature, Volume 2, The Gulistan CHAPTER / THE GULISTAN / SA'DI / INTRODUCTION; lines 123-223 confidence: medium

Sa'di studies the Koran, turns to Sufism under a teacher, travels after the Tartar invasion to many regions, preaches at Baalbec, wanders near Jerusalem, works as a slave in Africa, travels Asia Minor, and returns to Shiraz to compose the Rose Garden.

Sa'di leaves the context of Shiraz/Persia for wide travels, then returns to Shiraz and remains in the hermitage garden to compose the Rose Garden.
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The Persian Literature, Volume 2, The Gulistan THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 823-889 confidence: medium

The narrator accompanies friends to Hijaz and returns from pilgrimage to Mecca; a man comes two stages to meet him.

The narrator returns from the pilgrimage to Mecca, and an encounter follows immediately after his return.
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The Persian Literature, Volume 2, The Gulistan THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 823-889 confidence: medium

The narrator accompanies friends to Hijaz and returns from pilgrimage to Mecca.

The narrator travels to Hijaz and returns from pilgrimage to Mecca; later the Caabah is used as an image of a destination reached from afar.
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The Persian Literature, Volume 2, The Gulistan XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2879-2969 confidence: high

A person asks an absent friend where he has been; the reply says it is better to be sought after than loathed, followed by reflection that a rarely seen mistress is more desired.

The absent friend says it is better to be sought after, and the passage states that a rarely seen mistress is more desired than one seen too often.
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The Persian Literature, Volume 2, The Gulistan XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2879-2969 confidence: high

The narrator and friend were like two kernels in one almond shell; after an unexpected journey and return, the friend complains no messenger was sent, and the narrator says he did not want a courier to see the friend's countenance.

The narrator and friend are described as two kernels in one almond shell, then separated by a journey and reunited after a long interval.
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The Persian Literature, Volume 2, The Gulistan XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2879-2969 confidence: high

After the young person's behavior displeases him, the narrator withdraws communication and affection; the youth departs saying the sun is not diminished by the bat's dislike, and the narrator later regrets the lost enjoyment and calls for return.

After withdrawing affection, the narrator watches the young person depart, feels distress, recognizes lost enjoyment, and calls for return.
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The Shahnama of Firdausi, Vol. I ARGUMENT / FA RID UN 199 / FARIDIJN 205 / FAR1DUN 219; lines 10803-10969 confidence: high

Minuchihr marches inland back toward Faridun; Faridun prepares a welcome with decorated elephants, turquoise thrones, golden litters, colored banners, treasures, and royal troops.

After victory, Minuchihr marches back from Chin to Faridun and is met by a formal royal welcome.
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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: high

A combined Bundahish and Bahman Yast account says Keresaspa becomes immortal, is wounded by Nihav, sleeps in Pishin under divine guardianship, and that Ahriman will summon Zahhak from Mount Damawand during the last great struggle, after which Zahhak devours and smites creatures and elements.

Keresaspa obtains immortality, sleeps in Pishin under guardianship, is awakened by divine messengers at the final crisis, and returns to kill Zahhak.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 14733-14885 confidence: medium

At sunrise on the mountain-tops, Zal asks leave to go home and see Sam; Minuchihr asks him to stay one more day and says he yearns for Mihrab's daughter.

Zal seeks leave to return to Sam and later sends word that he is coming quickly with honors and gifts; Sam rejoices.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 14887-15045 confidence: high

Zal speeds back; people go out to welcome him; the palace shouts that Zal has succeeded and returned; Sam embraces him, and Zal kisses the ground and gives his news.

Zal returns to Sam after success, is embraced, kisses the ground, and reports his news; Sam then confirms the favorable outcome.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 15704-15878 confidence: high

Rustam selects rings, weapons, armor, belts, pearls, jewels, and brocade for Zal; the caravan leaves, he burns Mount Sipand, and he returns home like a rushing wind.

After sending spoil and burning Mount Sipand, Rustam returns home and is welcomed with decorated streets, music, maternal blessing, paternal embrace, and largess.
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The Shahnama of Firdausi, Vol. I FARIDIJN 205 / FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243; lines 11506-11669 confidence: medium

The counsellors say animals care for their young, accuse Sam of breaking covenant with God and casting away an innocent because of white hair, and tell him to seek the child in penitence.

Dreams and counsellors move Sam to penitence and to seeking his castaway son; the Simurgh announces that she will bear the youth back unharmed.
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The Shahnama of Firdausi, Vol. I FARIDIJN 205 / FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243; lines 11671-11820 confidence: medium

The bird contrasts the nest with crown, throne, and court; says she passes the youth to kingship; gives him her plume; and tells him to burn the feather if harmed, because she has cherished him under her plumes.

The youth leaves the bird's nest and mountain setting, is brought home and to court, and is explicitly to be taught customs of war and feast because he knows bird, nest, and height.
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The Shahnama of Firdausi, Vol. I GARSHASP 377 / GARSHASP 379 / GARSHASP / GARSHASP 383; lines 18041-18134 confidence: medium

Rustam says the chiefs have prepared the throne and called Kai Kubad to be Shah; Zal sent him to Mount Alburz to find, homage, and quickly summon Kai Kubad.

Rustam is sent by Zal to travel to Mount Alburz, find Kai Kubad, homage him, and speed him to sovereign power.
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The Shahnama of Firdausi, Vol. I HE REIGNED FOR SEVEN YEARS / ARGUMENT / NA UDAR 363 / NA UDAR 365; lines 17200-17379 confidence: high

The nobles send Zal word: “Our God hath pitied us; wise Ighriras / Is now our friend,” and report the pact by which he will quit Amul for Rai so some may escape “the Dragon’s clutch.”

The captives obtain a pact, Ighriras withdraws, Kishwad loosens their bonds, and they return toward Zabul and are received by Zal.
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The Shahnama of Firdausi, Vol. I HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT / FA RID UN 199 / FARIDIJN 205; lines 9614-9818 confidence: medium

After nine months Iraj's daughter bears a son fit for crown and throne; he is presented as Iraj, Faridun prays for restored sight, God restores it, and Faridun names him Minuchihr.

Minuchihr's birth is introduced as a wonder, he is fit for crown and throne, and the bearer and narrator identify him with Iraj's likeness or renewed presence.
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The Shahnama of Firdausi, Vol. I JAMSH1D 137 / JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT; lines 6738-6865 confidence: medium

Abtin is summarized as a Persian landowner or thane in the Alburz range, descended from Jamshid, who began war against Zahhak, took refuge in Ghilan, received ships and provisions, and voyaged on the Caspian to the Scythian king’s court.

Abtin leaves after defeat, travels by ship to a foreign court, marries Faranak, and later returns with family and adherents to resume war.
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The Shahnama of Firdausi, Vol. I M1NUCHIHR 243 / MINIJCHIHR 253 / HE REIGNED FOR SEVEN YEARS / ARGUMENT; lines 16877-17034 confidence: medium

Shamasas advances toward Sistan; Khazarwan marches with thirty thousand men to the Hirmund. Zal is at the burial-place erecting a charnel for his father, while Mihrab remains in the city and sends an envoy to Shamasas.

Zal is away at Sam's burial, receives an urgent summons, travels night and day, rejoins his troops, and speaks of being back again to avenge.
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The Shahnama of Firdausi, Vol. II ABBREVIATIONS 5 / NOTE ON PRONUNCIATION 6 / SECT. / PART II. THE DOINGS OF KAI KAIJS IN THE LAND OF BAR-; lines 155-212 confidence: medium

“How Kaiis, beguiled by Iblis, ascended the Sky”

A following title says Rustam brought back Kaiis after the title about Kaiis ascending the sky.
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The Shahnama of Firdausi, Vol. II ARGUMENT / KA1 KAUS 365 / VOL. II. 2 A / KAI KAIJS 381; lines 18938-19071 confidence: medium

"Your fleet steeds' reins... By day and night"; if Khusrau and Giv reach Iran, Afrasiyab will blame the escape.

The passage frames the danger around Khusrau and Giv reaching Iran, Farangis warns that a host pursues them, and the group must flee.
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The Shahnama of Firdausi, Vol. II KA1 KAUS 325 / KA1 KAVS 327 / PART V / ARGUMENT; lines 16822-16965 confidence: high

Gudarz is warned in a dream to search for Kai Khusrau, son of Siyawush and prisoner of state under Afrasiyab; Giv departs and ultimately returns to Iran with Kai Khusrau and Farangis despite Piran and Afrasiyab.

Gudarz is warned in a dream to search for Kai Khusrau; Giv departs, overcomes opposition, and returns with the destined prince to Iran.
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The Shahnama of Firdausi, Vol. II KA1 KAUS 325 / KA1 KAVS 327 / PART V / ARGUMENT; lines 17908-18087 confidence: high

Rustam is grieved, summons chieftains, and marches to Kachar Bashi; counsellors gather and warn that Kaus lacks Grace and guidance on the throne and that Iran may be endangered.

A noble counsellor warns about Kaus and Iran, says vengeance is complete, denounces greed, and urges return; Rustam accepts the words and prepares to depart.
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The Shahnama of Firdausi, Vol. II KA1 KAUS 325 / KA1 KAVS 327 / PART V / ARGUMENT; lines 18090-18209 confidence: high

Surush says that a youthful prince in Turan is named Shah Kai Khusrau, offspring of Siyawush, noble and worshipful, of Kai Kubad's stock, and maternally sprung from Tur; when he reaches Iran, heaven will grant his desire.

Surush identifies Kai Khusrau as a youthful prince in Turan with royal lineage and predicts that his feet reaching Iran will bring heavenly favor and victory.
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The Shahnama of Firdausi, Vol. II KAI KAVS 67 / KA1 KAUS 75 / PAET II / ARGUMENT; lines 4259-4344 confidence: high

Kai Kaus progresses through his realm, wars against Barbar, Misr, and Hamavaran, marries Sudaba daughter of the king of Hamavaran, and is taken captive through treachery by that king.

Kai Kaus is captured by treachery; the Iranians appeal to Rustam, who rescues him and reinstates the Shah.
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The Shahnama of Firdausi, Vol. II KAI KAVS 67 / KA1 KAUS 75 / PAET II / ARGUMENT; lines 4259-4344 confidence: medium

Kai Kaus rules justly for a time, rises to power, builds great palaces on Mount Alburz, later falls into temptation, tries to mount to heaven, is rescued again by Rustam, repents again, is restored to power, and the Part ends with one of Rustam's raids into Turan.

Kai Kaus is warned by past experience, later falls again into temptation, is rescued again, repents again, and is restored to power again.
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The Shahnama of Firdausi, Vol. II KAI KAIJS 381 / VOL. II. 2 B / V. 733 / V. 734; lines 19337-19504 confidence: medium

Piran departs toward Khutan; Afrasiyab marches toward the Jihun, orders Human to the river, and cites a sage’s warning that a monarch from the seed of Tur and Kai Kubad will favor Iran and devastate Turan.

Afrasiyab hurries forces to the river because Kai Khusrau and Giv may cross toward Iran, while Giv warns that Afrasiyab may arrive and kill or shame them.
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The Shahnama of Firdausi, Vol. II KAI KAIJS 381 / VOL. II. 2 B / V. 733 / V. 734; lines 19506-19666 confidence: high

At Zam, Giv sends messages announcing the blessed Kai Khusrau of Kai Kubad’s line, saying the waters of the Jihun were as a throne to him and that he has come from Turan unharmed.

Kai Khusrau is announced as having come rejoicing from Turan; news of the young prince’s coming spreads, leading men gather, and regalia and a throne are prepared in Ispahan.
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The Shahnama of Firdausi, Vol. II KAI KAIJS 381 / VOL. II. 2 B / V. 733 / V. 734; lines 19668-19833 confidence: medium

Khusrau says Giv endured hardships seeking him in Turan and accompanying him; pursuing paladins and troops came after them, Giv’s fighting terrified them, and Giv lassoed Piran until Khusrau interceded.

Giv is credited with seeking Khusrau in Turan, enduring hardships, fighting pursuers, capturing Piran, and continuing combat to the Jihun.
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The Shahnama of Firdausi, Vol. II KAI KATJS 317 / VOL. II. X. / KA1 KAUS 325 / KA1 KAVS 327; lines 16419-16590 confidence: medium

Piran rides to seek the sunlike Lion, sees the youth approach, receives his hand-kiss, observes his Grace and countenance, weeps, embraces him, and hears Khusrau call himself a shepherd's son.

Piran recognizes the youth's Grace and countenance, rejects shepherd kinship, gives him a steed and royal robes, and brings him to the palace.
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The Shahnama of Firdausi, Vol. II KAI KATJS 317 / VOL. II. X. / KA1 KAUS 325 / KA1 KAVS 327; lines 16755-16819 confidence: high

An unnamed figure opens ancient hoards, furnishes Kai Khusrau with wealth, martial goods, crowns, girdles, a throne, drachms, carpets, and blessing, then sends the son and mother to the seat built by Siyawush.

Kai Khusrau receives treasure, crowns, a throne, and blessing, is sent to the seat built by Siyawush, and is publicly hailed as king.
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The Shahnama of Firdausi, Vol. II PAET IV / THE STORY OF SIYAWUSH / ARGUMENT / VOL. II. N; lines 9835-10014 confidence: medium

Siyawush tells Rustam that he desires to see the Shah and wants his father to examine the result of Rustam’s tutelage.

Siyawush asks that his father examine the result of Rustam’s tutelage, and Rustam equips and accompanies him on the journey amid public celebration.
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The Shahnama of Firdausi, Vol. II PART II. THE DOINGS OF KAI KAIJS IN THE LAND OF BAR- / SECT. PACK / SECT. PAGE / SECT. PAOK; lines 388-472 confidence: high

"How RUSTAM AVENGED SIYAWUSH AND HOW Giv BROUGHT KAI KHUSRAU TO IRAN".

A part heading says Giv brought Kai Khusrau to Iran, and later headings state that Giv went to Turan in quest of Kai Khusrau, found him, and traveled with Kai Khusrau and Farangis to Iran.
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The Shahnama of Firdausi, Vol. II SECT. PACK / SECT. PAGE / SECT. PAOK / SECT. PAGE; lines 474-510 confidence: medium

Kai Khusrau goes to the Castle of Bahman and takes it.

Kai Khusrau is described as returning in triumph after the preceding heading in which he takes the Castle of Bahman.
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The Shahnama of Firdausi, Vol. II THE STORY OF SIYAWUSH / ARGUMENT / VOL. II. N / I. JJ,; lines 12170-12237 confidence: medium

"Selected some five score of his own kin, / And sent them unto Siyawush" with gifts and benefits.

After sending hostages, Afrasiyab evacuates named cities and leads his army away toward Gang.
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The Shahnama of Firdausi, Vol. II THE WAR WITH MAZANDARAN. / ARGUMENT / KA1 KAUS 29 / KA1 KAUS 43; lines 2421-2502 confidence: medium

Rustam vows to bring back surviving Iranians, spare neither the White Div nor Arzhang nor other named enemies, bind Arzhang, tread Piilad's head, and shake the earth beneath Rakhsh.

Rustam vows to bring back all surviving Iranians and gird their loins again.
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The Shahnama of Firdausi, Vol. II THE SIXTH COURSE / KAI KAVS 63 / KAI KAVS 67 / KA1 KAUS 75; lines 4042-4229 confidence: high

Kaus spends a week in prayer, opens the treasury for those who lack, spends a night in revel after being rethroned, and tells Rustam that he has received his throne from him.

Kaus says he received his throne from Rustam, is rethroned, returns to Iran, and resumes rule.
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The Shahnama of Firdausi, Vol. II THE SIXTH COURSE / KAI KAVS 63 / KAI KAVS 67 / KA1 KAUS 75; lines 4042-4229 confidence: medium

Kaus enters Iran amid army dust; men and women meet him with acclaim, the land is decorated, wine and music are called for, the world grows young, and a New Moon rises from Iran.

Kaus's return is met with public celebration; the world grows young, a New Moon rises from Iran, and the earth becomes verdant under justice and security.
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The Shahnama of Firdausi, Vol. II THE THIRD COURSE / VOL. II. D / KAI KAVS 57 / THE SIXTH COURSE; lines 3147-3298 confidence: medium

"Our country and our throne will we restore, / And this our royal Tree shall fruit once more."

Rustam's success against the White Div is said to restore the country and throne and make the royal Tree fruit again.
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The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 15646-15809 confidence: medium

Siyawush foretells his beheading and lack of burial rites, Farangis's shame and rescue by Piran, the birth of Kai Khusrau in Piran's house, a saviour from Iran by God's command, Kai Khusrau's throne, and Iranian vengeance.

A saviour from Iran, acting by God's command, is foretold to carry Farangis and her son toward the Jihiin.
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The Shahnama of Firdausi, Vol. II VOL. II. 2 B / V. 733 / V. 734 / KAI KATJS; lines 20290-20441 confidence: high

News of Khusrau's success and God's Grace reaches Iran; chiefs bring offerings, Fariburz arrives with warriors, alights, seats Khusrau on a gold turquoise-inlaid throne, and salutes him as Shah.

The section heading and narrative describe Khusrau returning after success, with news reaching Iran, chiefs bringing offerings, and Fariburz publicly honoring him.
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The Shahnama of Firdausi, Vol. II VOL. II. F / KAI KAOS 87 / KAI KACS 99 / U2 THE SHAH NAM A OF FIRDAUS1; lines 6043-6175 confidence: medium

Treasures, royal objects, weapons, armor, and horses fall to the Iranians; they gather them, do not strip the slain, return to the hunting-ground, and write to Shah Kaius about victory and Zawara’s fall.

The Iranians gather spoils, return from the field and hunting-ground, write to Shah Kaius, and later seek the Shah after the triumph.
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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 1056-1128 confidence: low

In the Finnish excerpt, Louhi of Pohjola asks Wainamoinen what he will give if she brings him to his own lands and home precinct. Wainamoinen asks what she wants. Louhi calls him wise and asks whether he can forge the Sampo with a decorated lid from a swan feather, wool, a barley grain, and a spindle fragment.

The dialogue centers on Louhi conveying Wainamoinen back to his own lands and home precinct.
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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 1056-1128 confidence: medium

Louhi, mistress of Pohjola, speaks and asks what she will be given if she brings the addressee to his own lands, field edge, and yard.

The dialogue links bringing Wainamoinen to his own lands with a question of what Louhi will receive, followed by the request concerning the Sampo.
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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 Louhi stealing Sun, Moon, and Fire; capture of the Fire-fish; and restoration of the Sun and Moon.

The contents sequence includes theft of Sun, Moon, and Fire and later restoration of the Sun and Moon.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14045-14234 confidence: high

At Ilmarinen's home, watchers wait from portals, windows, gates, walls, and shore for the blacksmith to arrive with his bride from Sariola.

The community waits for Ilmarinen, and Lakko says he has returned from the North as a victor with the Northland daughter.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14045-14234 confidence: high

On a winter morning, the rumble of a snow-sledge is heard; Lakko announces the metal-worker's arrival from Sariola with the Bride of Beauty and welcomes them to the hamlet and ancestral dwelling.

The passage repeatedly describes Ilmarinen returning from Sariola/Pohyola with the bride, while Lakko calls the journey victorious and not vain.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14560-14736 confidence: medium

Wainamoinen goes to Mana's empire and Tuoni's kingdom, crosses the sable stream of Deathland, reaches Manala's castles, finds Tuoni's auger, and brings it back safely.

Wainamoinen safely brings back Tuoni's auger, uses it with magically created wood to remake his sledge, and returns home.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16009-16141 confidence: high

Lemminkainen changes form and body, becomes a mighty eagle, flies on magic wings, tries to reach the highest heaven, and is burned or singed by moonlight and sunshine.

Lemminkainen changes into a mighty eagle and flies from Pohyola toward his island home while warning that enemies will not catch him.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16009-16141 confidence: high

Lemminkainen tells the gray-hawk to fly to Sariola and tell the Northland archers and spearmen that they will never catch the eagle traveling from Pohyola to his island home.

Lemminkainen travels from Pohyola toward his island home and reaches his mother’s cottage.
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She calls the island a good dwelling place and tells him to hide one year and a second, then return in the third to the family dwelling.

The mother instructs him to hide for one year and a second, then return in the third to the family dwelling.
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The mother tells him to take his father's vessel, travel across nine oceans into the tenth, reach a forested island with cliffs, hide where his father hid from pursuers, and return in the third year.

The mother instructs him to hide one year and a second, and in the third to return safely to the family dwelling.
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He spends three summers in refuge on the island among the maidens; one poor and graceless spinster in the remotest small hamlet is left neglected.

After three summers in refuge among welcoming maidens, Lemminkainen resolves to leave the island and sail homeward.
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The maidens weep and ask why he leaves; he answers that he does not leave from lack of pleasure or women, but from longing for homeland, mother’s cabins, Northland berries, Kalew, and childhood companions.

Lemminkainen explains that he leaves because he longs for his homeland, his mother’s cabins, Kalew, and childhood companions.
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Lemminkainen sits in his vessel and hastens homeward, dejected that he cannot dwell forever in the castles of the island daughters.

The hero leaves the island refuge and states that longing for homeland and his mother's cabins motivates the voyage home.
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Ahti swims ashore, goes to a magic castle, finds a hostess baking and daughters kneading barley, and asks for beer, food, and a meal to still hunger and thirst after swimming in the ocean.

A kindly hostess feeds the weary traveler and gives him a magic vessel to continue homeward to his mother's cottage.
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Lemminkainen sails until he reaches his home country, sees familiar islands, capes, rivers, shipping stations, landmarks, mountains, firs, pines, and willows, but does not see his father's cottage or mother's dwellings.

On returning to his homeland, Lemminkainen recognizes landmarks but finds the parental dwellings gone and the homestead overgrown.
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After the feast, the kindly hostess gives weary Kaukomieli a new, hardy magic vessel to aid his journey to his homeland and mother's cottage.

The hostess gives a new hardy magic vessel to help the weary stranger journey to his homeland and his mother's cottage.
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Lemminkainen sails home and sees familiar natural landmarks but not his father's cottage or mother's dwellings; trees and shrubs grow at the homestead, and he says he fears fire and wind destroyed the hamlet.

The hero reaches his home country and familiar landmarks but finds the parental dwelling gone and the homestead overgrown with trees and shrubs.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16866-17047 confidence: medium

Lemminkainen rejoices to find his mother living and says he had thought she had gone to Tuoni or the islands of the blessed, slain by enemies.

The mother says Lemminkainen has long been absent in the Isle of Refuge, and he now greets her alive at home.
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Lemminkainen greets his mother joyfully, saying he is happy she is living and has not departed "To the kingdom of Tuoni, / To the islands of the blessed," and that he had thought she was slain.

The passage opens with Lemminkainen rejoicing that his mother is alive after his long absence on the refuge island.
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At evening and twilight the speaker asks that lowing cattle be sent home with milk and water; the herd is addressed to go to Ilmarinen's sheds, the waiting hostess, and milkmaids, since forest beds are dangerous and fires light the path.

The cattle are repeatedly directed to go home at evening or twilight to Ilmarinen's sheds, the hostess, and milkmaids, with a prepared and illuminated route.
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As evening comes, Kullerwoinen drives the wolves and bears toward the hostess's milk-yards and commands them to tear and kill the hostess when she comes to view and milk the cattle.

The wolves and bears are driven to the hostess's milk-yards at evening, where the hostess expects her cattle to have returned.
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Kullervo repeats his revenge purpose; the gray-haired woman answers that his tribe has not perished and that his mother and father live with old Kalervo in Northland.

A guide corrects Kullervo’s false belief that his family has perished, gives him directions, and he reaches the family dwelling and identifies himself as the lost son.
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Kullervo enters the headland cottage, where no one knows him; he asks his mother and father whether they know him, identifies himself as Kullerwoinen carried off by Untamo's heroes when hand-breadth high, and his mother calls him her beloved son, saying she had mourned him as dead and supposed him in Manala.

Kullervo reaches his parents' cottage, identifies himself as the abducted child, and his mother says she had mourned him as dead and supposed him in Manala.
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Kullervo, described in purple vestments, magic deer-skin shoes, and golden locks, pays the tribute, takes his place in a snow-sledge, and begins the homeward journey.

Kullervo leaves to pay tribute and returns by sledge, encountering multiple maidens on the way.
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Kullervo returns to his homeland and father's cabin; the cabin and forests are empty, the oven and hearth cold, boats absent, and fish-nets torn, leading him to conclude that mother, sister, brother, and father have died.

After destroying Untamo's people, Kullervo returns to his homeland and finds the family home empty and signs of multiple deaths.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19478-19651 confidence: high

Kullervo returns to his homeland and father's cabin; the cabin and forest are empty, the oven and hearth-stones are cold, boats are absent, and nets are torn, leading him to conclude that mother, sister, brother, and father have died.

Kullervo returns to his homeland and father's cabin, finds it empty, and reads household signs as proof that his kin are dead.
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Ilmarinen closes his lips in anger, snaps the whip, and drives swiftly to Kalevala and the blacksmith’s village.

Ilmarinen returns heavy-hearted from Sariola to Kalevala after the conflict with the Northland maiden.
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A blind gray-beard wakes, complains that the playing harms his ears, brain, senses, and sleep, and advises casting the harp into the waters or returning it to its maker.

When the blind man suggests sinking the harp or returning it to its maker, the harp speaks, refuses sinking in the waters, and says it will play for its creator.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20915-21098 confidence: medium

A blind gray-beard sleeping in a corner/on the oven complains that the playing harms his hearing, brain, senses, and sleep, and advises casting the harp into the waters or returning it to its creator.

The blind gray-beard proposes returning the harp to Kalevala and its creator; the harp says it will play for its creator, and it is carried to Wainamoinen.
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Wainamoinen brings Ilmarinen, Lemminkainen, and the Sampo from the stone-berg and copper-bearing mountain, hiding it in the war-ship of Wainola.

After placing the Sampo in the war-ship, Wainamoinen plans to take it to a fog-point and forested island where it may remain safe, then sails homeward across the waters.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21294-21487 confidence: high

Wainamoinen brings Ilmarinen, Lemminkainen, and the Sampo from the stone-berg and copper-bearing mountain, and hides it in the waiting war-ship of Wainola.

After the Sampo is placed in the war-ship, Wainamoinen launches and guides the vessel homeward over the waters with the heroes and rowers.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21489-21680 confidence: medium

After days of steering, Lemminkainen asks why Wainamoinen will not sing now that the Sampo and its colored lid have been captured; Wainamoinen says songs of joy should wait until the homeland is reached.

Wainamoinen says joyful singing should wait until the homeland is reached; Louhi attempts to prevent the fleeing vessel from escaping with the Sampo.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21489-21680 confidence: medium

After days of steering, Lemminkainen asks why Wainamoinen will not sing now that the Sampo and its colored lid are captured; Wainamoinen says joy-songs can wait until they see their homeland.

Wainamoinen delays songs until the homeland is seen, Louhi asks fog to prevent his escape, and the fog anchors the vessel for three days.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22843-23030 confidence: medium

In snowy conditions Wainamoinen sings of going to Metsola and the forest maidens; he invokes Tapio and Mielikki/Tellervo to aid him and restrain dogs and hunters.

Wainamoinen hastens into the forest domain, encounters Otso, and returns over snow-fields singing with Otso as guest and friend.
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Wainamoinen returns over the snow-fields singing with Otso, described as his guest, friend, Light-foot, and Honey-paw of Northland.

Wainamoinen returns home singing over the snow with Otso as guest and friend, and the community asks whether the forest yielded treasures and the Honey-eater.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23211-23370 confidence: medium

Wainamoinen tells Otso, honey-eater and forest treasure, to journey from his lonely dwelling through paths near cattle and swine to forested hills, high mountains, spruce needles, and pine branches, remaining in lasting slumber where silver bells ring.

Wainamoinen orders Otso to journey from his dwelling toward the village and then to mountains, spruce, and pine, where he will remain in lasting slumber.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23935-24126 confidence: high

The Sun-child receives a silver-edged, golden-headed magic fish-knife from heaven and carves the Fire-pike, revealing nested fish, colored balls, and the fire fallen from the seventh heaven through nine ether regions.

Wainamoinen seizes the heaven-fallen fire, later recovers it, contains it, and returns it to Wainola and Kalevala hearths.
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Wainamoinen considers how to bring the fire to Wainola's fireless hearths and snatches it from the Sun-child; it burns Wainamoinen and Ilmarinen, then burns trees, islands, fields, forests, and dry lands.

Wainamoinen seeks a way to bring the magic fire-ball to fireless hearth-stones, later contains the willing fire, and returns it to Northland, Wainola, and Kalevala hearths.
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The alder answers that the Sun and golden Moon are hidden or sleeping in the stone-berg and copper-bearing mountain of Pohyola; Wainamoinen says he will go to Northland and bring them back.

The oracle reveals that the Sun and Moon are hidden in Pohyola's mountain, and Wainamoinen immediately journeys north to bring them back to Wainola.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24521-24719 confidence: high

Ilmarinen tells the eagle he is forging a collar for Louhi, called the stealer of silver sunshine and golden moonlight, to bind her to an iron-rock.

The passage names Louhi as stealer of sunshine and moonlight, locates the Sun and Moon in a locked mountain or cavern, and narrates their release and return to the sky.
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Ilmarinen says he is forging a collar for Louhi, “Stealer of the silver sunshine, / Stealer of the golden moonlight,” to bind her to an iron rock.

The passage identifies Louhi as stealer of the sunshine and moonlight, places the Sun and Moon in a mountain-cavern enclosure, and narrates Louhi unlocking their hiding place and their return to the sky.
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The child vanishes while Mariatta sleeps; she weeps and searches under objects and throughout terrain and vegetation, including mountains, valleys, thickets, juniper, willow, and alder.

After the child vanishes, Mariatta searches and questions celestial bodies; the sun reveals the location, and she recovers the child.
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Wainamoinen sings that future generations in Suomi may learn his teachings and need his coming to bring back the Sampo, the harp, golden moonlight, silver sunshine, peace, and plenty.

Wainamoinen says Suomi may one day need his coming so he can bring back the Sampo, harp, moonlight, sunshine, peace, and plenty.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 25117-25220 confidence: medium

Wainamoinen's song says future generations in Suomi and the North will need his coming to bring back the Sampo, the harp, moonlight, sunshine, peace, and plenty.

Wainamoinen says Suomi will later need his coming, when he may bring back the Sampo, harp, light, peace, and plenty.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11136-11308 confidence: medium

Kalevatar brings the splinter to Kapo; Kapo rubs hands and knees together, produces a snow-white squirrel, and instructs it to go to Metsola and Tapio's seat, avoid the eagle, and bring fir cones and pine seedlings for beer.

The squirrel and marten depart to forest and mountain locations, retrieve materials, and return them to Kapo; the bee is instructed to depart for ocean islands to gather honey.
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The bride is praised in her natal home as jewel, Moonlight, Sunshine, Sea-foam, and Flower; in the husband's household she is predicted to be censured and called Brush-wood, Sledge of Rags, Flight of Stairs, and Scare-crow; she will wish to ascend as steam, rise as smoke, or vanish as sparks but cannot return like a bird or vanish like smoke.

The bride is told she cannot wander like a bird from the nest to circle homeward and cannot vanish like sparks or smoke.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 12401-12581 confidence: low

The ancient maid repeatedly commands the bride to weep rivers, floods, and lakelets of tears, warning that otherwise she will later weep when returning to see father, mother, brother, and sister in distressed or diminished conditions.

The bride's possible future return to her natal home is imagined as sorrowful, while her present movement with Ilmarinen is described as leading to fruitful trees, forests, and welcome.
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The speaker says farewell to her husband’s home and journeys toward her father’s distant hamlet and siblings’ places, crossing swamps, snow-fields, mountains, hills, and valleys.

The speaker journeys toward her childhood and family homes, but warning voices state that she no longer has a home there; her parents are dead, her brother is estranged, and his wife is heartless.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 13512-13679 confidence: medium

When journeying or driving with the Rainbow-daughter, the bridegroom is told not to lead her into unfrequented places, border copses, brier-fields, brambles, marshes, rocks, or rubbish, unlike her protected life in her parents' dwelling.

The bridegroom is instructed to travel carefully with the bride and, if she is unhappy, to take her by snow-sledge back to her father and mother's household.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 13867-14042 confidence: medium

The speaker imagines returning to tribe-folk but calling at her mother's grave-stone and weeping over her buried father, whose graves bear flowers, junipers, willows, and verdure.

The speaker imagines a later return in which parents are dead, people do not know her, and only animals or planted landmarks may recognize her.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 13867-14042 confidence: medium

The speaker imagines returning to her tribe-folk and calling or weeping at her mother's and father's graves, where flowers, junipers, willows, and verdure grow.

The speaker imagines coming back to Sariola, finding parents in graves and no human welcome, while animals and familiar places may still know her.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 2383-2571 confidence: medium

Wainamoinen finds the desired ransom in Aino, rejoices in winning a maiden bride, and sings three times to break and banish the spell. Youkahainen, sad but wiser, frees himself from the quicksand and water, retrieves his courser, sledge, and whip, and hastens home heavy-hearted to meet Aino's gray, aged mother.

After release, Youkahainen returns home heavy-hearted, breaks his sledge, and weeps silently when questioned.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 2573-2756 confidence: medium

Aino throws away the gold cross, removes jewels, necklace, and ribbons, casts them into forest ferns and flowers, and hastens to her mother's cottage.

After discarding her ornaments, Aino returns to her mother's cottage and is questioned in sequence by father, brother, and sister about her weeping.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4073-4266 confidence: high

Wainamoinen says folly brought him to a strange land away from his honored home; he identifies himself as an honored minstrel and magician in Wainola and Kalevala.

Wainamoinen is separated from his native land and kindred, laments the foreign land, and seeks return to Wainola and Kalevala.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4073-4266 confidence: high

Wainamoinen says he wept because he had long swum through the billows after leaving home; he describes Pohyola as unfamiliar and wounding, with only the Sun seeming friendly.

Wainamoinen repeatedly contrasts the strange land with his beloved home, says one’s own country and table are dearest, and asks Ukko to grant him return.
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Wainamoinen drives quickly and happily homeward from the ever-darksome Northland and dismal Sariola.

The passage opens with Wainamoinen driving homeward from the ever-darksome Northland and dismal Sariola.
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Wainamoinen drives and hastens homeward from the ever-darksome Northland and dismal Sariola.

The passage opens with Wainamoinen hastening homeward from the ever-darksome Northland/Sariola.
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Wainamoinen hitches a copper-colored steed to a snow-sledge, travels for three days through fen, forest, hills, valleys, marshes, mountains, plains, and meadows, reaches Osmo and Kalevala, and speaks against the one who said he would never return home.

Wainamoinen returns to Kalevala after wandering on the ocean and in unpleasant Northland or Sariola.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5598-5794 confidence: high

Ilmarinen is dejected and wishes to return home; Louhi feeds him, sets him in a copper-banded vessel, calls winds to help, and the North-wind guides him over water to Wainola and Kalevala by the third evening.

After failing to obtain the bride, Ilmarinen travels home to Wainola and Kalevala by copper vessel with wind assistance.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5598-5794 confidence: high

Ilmarinen is dejected and empty-handed and thinks of returning home; Louhi asks whether he intends to journey to Wainola/Kalevala, and he says he wishes to return to his homeland and kindred.

After failing to win the bride, Ilmarinen leaves the dark Northland/Sariola and travels by wind-guided copper boat to Wainola and Kalevala.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6169-6366 confidence: medium

Lemminkainen joyfully drives his racer from Sahri, bids farewell to Sahri landscapes, and heads toward Wainola and Kalevala with Kyllikki.

Lemminkainen rides home from Sahri with Kyllikki, names her as his life-companion and bride, and his mother ritually praises Ukko for the new daughter and bride.
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The mother tells him to let the swan swim safely, leave the maiden, go home, and praise Ukko, who saved him and can revive and protect from Manala and Tuoni.

After being saved from Tuoni and Manala, Lemminkainen follows his mother and returns to his home fields in Wainola and Kalevala.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8385-8568 confidence: medium

The mother credits Ukko, the Creator, with saving Lemminkainen from Tuoni and Manala and says Ukko alone can revive the dead and protect worthy people.

Lemminkainen is said to have been saved from the waters and chambers of Tuoni and Manala, then returns with his mother to Wainola and Kalevala.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8385-8568 confidence: high

Lemminkainen's mother tells him to let the swan or water-bird swim safely in Manala and Tuoni, leave the maiden in the Northland, and go home to Kalevala.

The mother counsels Lemminkainen to spare the bird, leave the Northland maiden, praise Ukko, and return; he is then described as filled with wisdom and goes home with her.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8570-8763 confidence: medium

Tuoni's daughter calls Wainamoinen lacking in foresight, advises him to go home, warns that few return from Mana, and he replies that courageous men do not retreat and asks her to row him across.

Tuoni's daughter warns that many visit Mana but few return, while Wainamoinen insists on continuing.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8765-8952 confidence: high

Mana's daughter brings a boat to Wainamoinen, rows him over the black fatal river to Manala, and says he comes neither dead nor dying.

Wainamoinen is taken to Manala while neither dead nor dying, crosses the river of Tuoni, escapes Tuonela, and states that few return from there.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8765-8952 confidence: high

Mana's daughter brings her boat, rows Wainamoinen through the channel over the black fatal river to Manala, and notes that he comes neither dead nor dying.

Wainamoinen, alive rather than dead, crosses the death-river into Manala/Tuonela, faces efforts to keep him there, escapes, and warns that few return from Tuonela.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9139-9326 confidence: high

The demon is ordered to leave, go to its kindred and country, signal arrival with thunder and lightning, enter by portals and windows, and seize the host and hostess.

The demon is ordered to go to the regions of its kindred and, depending on its source, return to winds, clouds, waters, death-land, or Hisi/Lempo woodlands.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9496-9697 confidence: medium

Wainamoinen has learned magic sayings, ancient wisdom, lost words, and secret doctrine from Wipunen; he asks Wipunen to open his mouth, and Wipunen says he has found the desired three words and may go with a blessing.

Wainamoinen is inside Wipunen's body or abdomen, obtains the lost words, exits through Wipunen's mouth, and returns to Wainola and Kalevala.
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greek roman

Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10012-10108 confidence: high

Odysseus reveals his real name and mocks Polyphemus; Polyphemus hurls a rock toward the ship and prays to Poseidon to curse Odysseus's voyage and return.

After Odysseus reveals his name, Polyphemus calls on Poseidon to avenge him by lengthening the voyage, destroying ships and companions, and making Odysseus's return late, unhappy, and desolate.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10012-10108 confidence: medium

After sailing unknown seas, Odysseus and his followers anchor at the island of Aeolus, king of the Winds, who welcomes and entertains them for a month.

After the Polyphemus episode and further sailing, Odysseus reaches Aeolus, who welcomes and entertains the travelers for a month.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10012-10108 confidence: high

After boarding the ship, Odysseus reveals his name and mocks Polyphemus; Polyphemus hurls a rock and asks Poseidon to curse Odysseus' voyage and return.

After Odysseus reveals his name, Polyphemus asks Poseidon to make his return long, late, unhappy, and desolate, with ships and companions destroyed.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10110-10199 confidence: high

After ten days the voyagers see the watch-fires of Ithaca; while Odysseus sleeps, his comrades open the bag, release the adverse winds, and are driven back to Aeolus, who reproaches them.

The voyagers see Ithaca's watch-fires after ten days but are driven back by the released winds before reaching home.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10110-10199 confidence: high

Near Ithaca, while Odysseus sleeps, his comrades open the bag thinking it may hold treasure; adverse winds rush out, drive them back to Aeolus, and Aeolus reproaches and dismisses them.

The voyagers come within sight of Ithaca but are driven back by released winds, rejected by Aeolus, attacked by cannibal giants, and driven onward to Aeaea.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10201-10297 confidence: high

Circe, unable to detain Odysseus further, warns of future dangers and commands him to consult Tiresias in Hades; she loads his ship with provisions and bids farewell.

Circe and Tiresias warn Odysseus of perils on his homeward voyage and instruct him how to avoid them.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10201-10297 confidence: medium

Odysseus steers beneath the great rock by Scylla and Charybdis; Scylla swoops down and seizes six crew members from the deck.

During the homeward voyage, Odysseus passes between Scylla and Charybdis and Scylla seizes six crewmen from the deck.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10201-10297 confidence: medium

Other shades drink and speak: Odysseus recognizes Anticlea, learns she died of grief and that Laertes longs for his return, converses with Agamemnon, Patroclus, and Achilles, and is refused by Ajax.

Anticlea tells Odysseus she died of grief at his absence and that Laertes suffers while awaiting his return.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10201-10297 confidence: medium

Tiresias comes with a golden staff, drinks the sacrifice, reveals Odysseus' future fate, and warns him how to avoid dangers on the voyage and after returning to Ithaca.

Tiresias and Circe warn Odysseus of dangers during his homeward voyage; Scylla kills six men, and Helios' sacred herds are forbidden to the crew.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10299-10392 confidence: high

Helios is angered, supernatural signs occur in the slaughtered remains, and he threatens to withdraw his light unless Zeus punishes the crew; Zeus later sends storm and lightning that destroy the ship, drowning all but Odysseus, who clings to a mast and reaches Ogygia after Charybdis.

After Zeus destroys the ship, only Odysseus survives by clinging to a mast, reaches Ogygia, later departs on a raft for his native land, and survives another wreck before Scheria.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10299-10392 confidence: high

Athene intercedes with Zeus; Zeus sends Hermes to command Calypso to release Odysseus and provide transport; Calypso obeys, instructs him in raft-building, weaves the sails, and he departs alone.

Athene intercedes with Zeus, Hermes conveys the order, and Calypso equips Odysseus to depart on a raft toward home.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10299-10392 confidence: high

Zeus promises vengeance; after seven days of feasting, the crew sail, a storm and lightning destroy the ship, all the crew drown except Odysseus, who floats on a mast for nine days and reaches Ogygia after escaping Charybdis.

Odysseus repeatedly tries to resume his homeward voyage, survives storms and wrecks, receives aid from Leucothea and hospitality from Nausicaa and the Phaeacian rulers.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10394-10485 confidence: high

Odysseus sleeps deeply on the Phaeacian ship; the sailors carry him ashore at Ithaca and place him beneath an olive-tree.

Odysseus reaches Ithaca after an absence of twenty years and expresses joy on learning he is home.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10394-10485 confidence: medium

Athena conceals Odysseus in a cloud, appears as a shepherd, says he is in his native land, and describes Laertes, Telemachus, Penelope, the suitors, and their occupation of his home.

Odysseus returns in disguise to a house occupied by suitors and consults with Athena and Telemachus on ridding the palace of them.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10394-10485 confidence: high

Odysseus sleeps deeply on the Phaeacian vessel; the sailors land him at Ithaca and place him under an olive-tree.

Odysseus reaches Ithaca after twenty years away, rejoices on touching his native land, and re-enters his household under concealment.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10487-10546 confidence: high

The suitors fail to draw the bow; Odysseus is mocked but allowed to try, succeeds easily, kills Antinous, and with Telemachus kills the suitors after their arms have been removed.

Odysseus returns in disguise, proves himself, is recognized by Penelope and Laertes, and continues to reign after reconciliation.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10487-10546 confidence: high

Penelope hears of Odysseus' return but refuses to recognize her husband in the aged beggar.

Odysseus returns after long absence, is not immediately recognized, reunites with wife and father, and resumes stable rule.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 9913-10010 confidence: high

After Troy's sack, the Greeks' desecration and cruelty call down divine wrath, making the voyage home dangerous and deadly for many.

The section frames the Greeks' homeward voyages as dangerous; Menelaus and Helen wander for years, Ajax dies at sea, and Odysseus is delayed for ten further years.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 9913-10010 confidence: high

Clytemnestra, avenging Iphigenia's sacrifice, conspires with Aegisthus, feigns joy at Agamemnon's return, prepares a bath, and signals Aegisthus to kill him despite Cassandra's warnings.

Agamemnon's homeward voyage is successful, but murder by Clytemnestra and Aegisthus awaits him on arrival at Mycenae.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 9913-10010 confidence: high

Electra saves young Orestes during the massacre; he takes refuge with Strophius, is raised with Pylades, and forms a famously constant friendship with him.

Orestes, saved as a child and raised away from home, returns in disguise with Pylades, deceives Clytemnestra with a false death report, kills the usurping pair, and later assumes Argos's rule.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 9913-10010 confidence: high

Stress of weather brings Odysseus to the lotus-eaters; the honey-sweet lotus causes oblivion of home and longing to stay, so Odysseus forces his companions back to the ships.

The lotus causes forgetfulness of home and country and makes Odysseus's companions want to remain, so Odysseus forces them back to continue the voyage.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 9913-10010 confidence: high

During the sack of Troy the Greeks commit desecration and cruelty; the gods' wrath makes their homeward voyage full of dangers and deaths.

The passage explicitly links the Greeks' troubled homeward voyages to divine wrath after desecration and cruelty at Troy.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 9913-10010 confidence: high

Clytemnestra, seeking revenge for Iphigenia's sacrifice, allies with Aegisthus; despite Cassandra's warnings, Agamemnon trusts her welcome, and Aegisthus kills him at her signal.

Agamemnon's safe voyage ends in death when his wife and her ally murder him on his arrival at Mycenae.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 9913-10010 confidence: medium

Orestes grows intent on avenging his father, returns in disguise with Pylades, and sends a messenger falsely reporting Orestes' death in a chariot-race.

Orestes returns in disguise to Mycenae and kills Clytemnestra and Aegisthus to avenge Agamemnon.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 9913-10010 confidence: high

Storms drive Odysseus's fleet to the land of the lotus-eaters; the honey-sweet lotus causes oblivion of home, and Odysseus must force affected companions back to the ships.

The lotus causes oblivion of home and country and threatens the companions' return until Odysseus forces them back to the ships.
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Myths and Legends of Ancient Greece and Rome ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE. / HYMEN.; lines 4964-4987 confidence: medium

Hymen disguises himself as a girl and joins maidens, including his beloved, traveling from Athens to Eleusis for a festival of Demeter.

The maidens depart from Athens toward Eleusis for a festival, are abducted to an island, and are eventually returned safely to Athens.
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Myths and Legends of Ancient Greece and Rome ARTEMIS (DIANA). / ARCADIAN ARTEMIS. / EPHESIAN ARTEMIS. / BRAURONIAN ARTEMIS.; lines 2976-3057 confidence: medium

Iphigenia pleads for life and is bound to the altar; before the knife falls, Artemis replaces her with a deer, carries her in a cloud to Taurica, and makes her priestess in the temple.

Iphigenia, long exiled in Taurica and serving in a violent cult, escapes with Orestes and Pylades after recognizing her brother.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7145-7238 confidence: medium

At the palace grounds, Chalciope recognizes the youths as her sons whom she had mourned as dead, while Medea is struck by Jason's noble and manly form.

Chalciope recognizes the sons of Phryxus, whom she had mourned as dead, when they return with Jason's party.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7334-7430 confidence: high

The Sirens' music affects the Argonauts, but Orpheus' magic lyre and song let them pass safely; Butes leaps into the waves and Aphrodite lands him on Libibaon before the Sirens reach him.

Aphrodite rescues Butes, and Hera sends Thetis to guide the Argonauts safely through the straits between Charybdis and Scylla during the homeward voyage.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7334-7430 confidence: medium

After sailing toward Iolcus, a storm strands the Argonauts on the Syrtes in Libya, a barren desert with venomous snakes said to have sprung from Medusa's blood when Perseus carried it over the plains.

A storm strands the Argonauts on the barren Syrtes, and a divine-origin prophetess announces that a sea-horse sent by the gods will guide Jason.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7432-7522 confidence: high

A gigantic hippocamp appears; Jason reports his interview with the Libyan prophetess; the Argonauts carry the Argo through the desert following the sea-horse, reach the sea after twelve days, offer sacrifices, and relaunch the ship.

During the homeward journey, a sea-horse leads the Argonauts as they carry the Argo through the desert toward the sea.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7432-7522 confidence: medium

A gigantic hippocamp appears; Jason reports his interview with the Libyan prophetess; the Argonauts carry the Argo through the desert following the sea-horse, reach the sea after twelve days, offer sacrifices, and relaunch the ship.

The Argonauts carry the Argo on their shoulders through the desert for twelve days before reaching water again.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7432-7522 confidence: medium

Jason arrives at Iolcus with Medea and the Golden Fleece, but Pelias refuses to fulfill the compact and abdicate the throne.

Jason returns with the Golden Fleece, the object for which the perilous expedition was undertaken, but Pelias refuses to fulfill the compact and abdicate.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7432-7522 confidence: high

A gigantic hippocamp approaches; Jason reports the Libyan prophetess' words; the Argonauts carry the Argo, follow the sea-horse through the desert for twelve days, reach the sea, sacrifice to the gods, and launch the ship again.

The Argonauts follow a supernatural sea-horse, carry the Argo through a desert ordeal, reach the sea, and eventually return to Iolcus with the Golden Fleece.
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Myths and Legends of Ancient Greece and Rome CERES. / APHRODITE (VENUS). / VENUS. / HELIOS (SOL).; lines 1985-2069 confidence: medium

Helios is son of Hyperion and Theia; Eos, the Dawn, precedes him, paints mountain tips, and draws aside the veil before his appearance.

Helios rises in the east, drives his chariot, descends in the west, and in later poetry is conveyed back east by a winged boat or cup.
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Myths and Legends of Ancient Greece and Rome CERES. / APHRODITE (VENUS). / VENUS. / HELIOS (SOL).; lines 1985-2069 confidence: high

Helios, son of Hyperion and Theia, rises in the east preceded by Eos, drives a gold fiery chariot with fire-breathing steeds, descends toward the sea, is followed by Selene, and rests on a couch prepared by sea-nymphs.

Helios rises in the east, traverses the sky, descends westward, and in later poetry returns east by a winged vessel.
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Myths and Legends of Ancient Greece and Rome FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4825-4914 confidence: medium

Psyche approaches Eros at night with lamp and dagger, sees his beautiful form, accidentally drops burning oil on him, and Eros wakes, reproaches her, spreads his wings, and leaves.

After Eros departs, Psyche wanders over the world searching for him and undergoes hard tasks with hidden aid.
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Myths and Legends of Ancient Greece and Rome FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4917-4962 confidence: medium

An unnamed voice warns Psyche and instructs her to prepare Charon's toll, a cake for Cerberus, to avoid the banquets of Aides and Persephone, and to return the box unopened; compliance will ensure return to the realms of light.

The warning voice promises safe return to the realms of light, and Zeus admits Psyche among the immortal gods after Eros's intervention.
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Myths and Legends of Ancient Greece and Rome MINOR DIVINITIES. / THE HARPIES. / ERINYES, EUMENIDES (FURIAE, DIRAE). / MOIRAE OR FATES (PARCAE).; lines 4455-4503 confidence: medium

The Moirae assist the Charites in conducting Persephone to the upper world for reunion with Demeter and appear with Eileithyia, goddess of birth.

The Moirae assist the Charites in conducting Persephone to the upper world for her periodic reunion with Demeter.
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Myths and Legends of Ancient Greece and Rome NEW YORK: / PREFACE. / E. M. BERENS. / CONTENTS.; lines 282-303 confidence: low

Contents entries list The Seven Against Thebes, The Epigoni, Alcmaeon and the Necklace, The Heraclidae, The Siege of Troy, and Return of the Greeks from Troy with page numbers 272-304.

A contents entry is titled 'Return of the Greeks from Troy.'
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Myths and Legends of Ancient Greece and Rome NEW YORK: / PREFACE. / E. M. BERENS. / CONTENTS.; lines 282-303 confidence: low

“RETURN OF THE GREEKS FROM TROY, 304”

The table of contents includes the title “Return of the Greeks from Troy.”
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Myths and Legends of Ancient Greece and Rome ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.) / SECOND DYNASTY. / CRONUS (SATURN).; lines 549-631 confidence: medium

Under the Nymphs' care Zeus grows rapidly, gains physical power, wisdom, and intelligence, and resolves to make Cronus restore his siblings.

Zeus seeks to compel Cronus to restore his brothers and sisters, and Metis's potion causes Cronus to give back the swallowed children.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1776-1867 confidence: high

Aides claims that tasting food in his realm binds an immortal there; Ascalaphus witnesses the act, and Zeus secures a six-month-above, six-month-below compromise for Persephone.

Zeus arranges for Persephone to spend six months with the gods above and six months below with Aides.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8505-8590 confidence: medium

The victim-bearing vessel customarily sails with black sails; Theseus promises to hoist white sails if he returns safely.

Theseus promises white sails as a sign of safe return, but the ship keeps its black sails, causing Aegeus to think Theseus dead and leap into the sea.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8505-8590 confidence: medium

The vessel normally bears black sails on the tribute voyage; Theseus promises to hoist white sails if he returns safely.

Theseus promises white sails for a safe return but forgets to change the black sails, leading Aegeus to think he is dead.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8683-8725 confidence: medium

After many years, Heracles passes by while searching for Cerberus, releases Theseus, and leaves Pirithoeus to perpetual punishment under an injunction of the gods.

Heracles releases Theseus from underworld imprisonment, while Pirithoeus is not allowed to return.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8683-8725 confidence: medium

Heracles passes by while searching for Cerberus, releases Theseus, and leaves Pirithoeus to perpetual punishment under divine injunction.

Heracles releases Theseus from imprisonment in Hades, permitting his return to the world above.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8683-8725 confidence: medium

Centuries later, by command of the Delphic oracle, Cimon brings Theseus' remains to Athens, where a temple is erected in his honor.

By the Delphic oracle's command, Theseus' remains are brought back to Athens and a temple is erected in his honor.
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Myths and Legends of Ancient Greece and Rome SELENE (LUNA). / ARTEMIS (DIANA). / ARCADIAN ARTEMIS. / EPHESIAN ARTEMIS.; lines 2926-2974 confidence: medium

Ephesian Artemis, as love pervading nature, is placed in the Realm of Shades, partly taking roles of Hecate and Persephone; she permits departed spirits to revisit earth, communicate with loved ones, and warn of evil; her love is described as the ruling spirit of the universe and source of nature’s beneficent workings.

The goddess is said to permit departed spirits to revisit earth in order to communicate with loved ones and warn them of coming evil.
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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

When the term of bondage expires, Heracles leaves Omphale's palace and resolves to take revenge against Laomedon and Augeas.

When the term of bondage expires, Heracles leaves Omphale's palace and resumes independent action and vengeance.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9514-9591 confidence: high

Agamemnon insults Calchas; Achilles quarrels with Agamemnon and is stopped by Pallas-Athene; Agamemnon takes Briseis; Achilles withdraws from the war.

Achilles withdraws from battle after losing Briseis and later rejoins the Greek army after Patroclus's death.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9514-9591 confidence: medium

Agamemnon sends distinguished chiefs to ask Achilles for aid, offering Briseis, marriage to his daughter, and seven towns, but Achilles refuses.

Agamemnon offers Briseis, marriage, and towns to persuade Achilles to help the Greeks, but Achilles refuses.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9514-9591 confidence: high

Achilles grieves over Patroclus and vows that funeral rites will wait until he has slain Hector and captured twelve Trojans for immolation on the funeral pyre.

After Patroclus' death, Achilles abandons his apathy, reconciles with Agamemnon, and rejoins the Greek army.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9593-9685 confidence: medium

Diomedes claims compensation for Thersites' death; Agamemnon does not intervene; Achilles leaves the Greek army for Lesbos, and Odysseus persuades him to return.

Achilles abandons the Greek army after the dispute over Thersites and later returns when Odysseus persuades him.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9593-9685 confidence: high

Diomedes claims compensation for Thersites' death, Agamemnon does not intervene, Achilles resents the implied condemnation and sails to Lesbos, and Odysseus persuades him to return.

Achilles leaves the Greek army for Lesbos after a dispute and is persuaded by Odysseus to return.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9869-9911 confidence: medium

Menelaus seeks Helen in the palace; Helen remains immortal and beautiful; reconciliation takes place and she accompanies him on his homeward voyage.

Menelaus seeks Helen in the palace; reconciliation takes place, and she accompanies him on his homeward voyage.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9869-9911 confidence: medium

The Greek heroes take the Trojan king's treasures, level Troy, and prepare for their homeward voyage.

After levelling Troy, the Greek heroes take the Trojan king's treasures and prepare for their homeward voyage.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9869-9911 confidence: medium

Menelaus finds Helen, who is immortal and still beautiful; they reconcile and sail home. Andromache, Cassandra, and Hecuba are assigned to or captured by Greek victors.

Menelaus seeks Helen in the palace, is reconciled with her, and she accompanies him on the voyage home.
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Myths and Legends of Ancient Greece and Rome THE SEVEN AGAINST THEBES. / THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE.; lines 9109-9206 confidence: high

Hyllus, Iolaus, and the brothers invade the Peloponnesus as lawful patrimony, with the passage saying Zeus intended it for Heracles until Hera caused Eurystheus to precede him into the world.

The Heraclidae claim the Peloponnesus as lawful patrimony and repeatedly attempt to obtain it across generations.
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Myths and Legends of Ancient Greece and Rome THE SEVEN AGAINST THEBES. / THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE.; lines 9109-9206 confidence: medium

After twelve months in the Peloponnesus, a pestilence spreads over the peninsula and compels the Heraclidae to evacuate and return to Attica.

A pestilence breaks out over the Peloponnesus and forces the Heraclidae to evacuate and return to Attica.
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Myths and Legends of Ancient Greece and Rome THE SEVEN AGAINST THEBES. / THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE.; lines 9109-9206 confidence: medium

After twelve months in the Peloponnesus, a pestilence spreads across the peninsula and forces the Heraclidae to return to Attica.

Successive descendants of Heracles repeatedly attempt to enter or reclaim the Peloponnesus but are forced back or killed.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 confidence: high

Heracles arrives after Alcestis' burial, learns what happened, descends into the tomb, holds Death, and obtains a promise that Alcestis will be restored to her family.

Heracles descends into Alcestis' tomb, restrains Death, and secures the promise that she will be restored to her family.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 confidence: high

Heracles arrives at Admetus' palace, learns of Alcestis' death, descends into the tomb, and holds Death until he promises to restore Alcestis to her family.

Heracles descends into the tomb, restrains Death, and secures Alcestis' restoration to her family.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2598-2664 confidence: high

Orpheus reaches Aides's palace, performs before Aides and Persephone, and receives permission for Eurydice's release if he does not look at her before reaching the upper world.

Eurydice's release depends on Orpheus not looking at her until the upper world; he looks back near the boundary and loses her.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2598-2664 confidence: high

Before Aides and Persephone, Orpheus pleads through song; they consent to release Eurydice if he does not look at her until reaching the upper world, but he looks back near the boundary and loses her forever.

Eurydice's release depends on Orpheus not looking at her before reaching the upper world; he looks back and loses her.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 3954-4041 confidence: medium

Seeing the effect of wine, Dionysus resolves to extend the boon to mankind; he gathers followers and travels, planting the vine and teaching its cultivation wherever he goes.

Dionysus and his followers set out on travels, make a triumphal progress through eastern lands, conquer, found cities, establish civilized life, and later return to Greece.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 3954-4041 confidence: medium

Dionysus leads men, women, fauns, and satyrs bearing Thyrsi and instruments; seated in a panther-drawn chariot, he progresses through Syria, Egypt, Arabia, India, and other regions, conquering, founding cities, and civilizing.

Dionysus travels through eastern regions and later returns to Greece from his Eastern expedition.
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islamicate folklore

The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10294-10395 confidence: high

The princess mounts the horse; the physician uses braziers, perfumes, circling gestures, and muttered words; smoke conceals them, he mounts behind her, turns the peg, and the horse rises while he rebukes the Sultan about consent.

The enchanted horse rises into the air after the peg is turned, carrying the prince and princess away and later back to Persia.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10294-10395 confidence: medium

The prince springs behind the princess, turns the peg, the horse darts up into the air, and he cries: "Sultan of Cashmere, when you wish to marry princesses who have sought your protection, learn first to gain their consent."

The prince rescues the Princess of Bengal and explicitly rebukes the Sultan for seeking to marry a princess who had sought his protection without first gaining her consent.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10947-11054 confidence: high

The princess sprinkles water on each black stone, and each becomes a man; she explains to her restored brothers that she broke the spell and delivered them and the others.

The princess returns down the mountain with the bird, twig, flask, and her restored brothers, then rides back toward the palace.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10947-11054 confidence: high

The princess rides away with the Talking Bird’s cage; Prince Bahman carries the Singing Tree branch and Prince Perviz carries the Golden Water flask, followed by escorting knights.

After obtaining the wonders and restoring the transformed people, the princess and her brothers ride away with the cage, branch, and flask and finally reach the palace gate.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 11408-11447 confidence: high

Early the next day the Sultan and Sultana, dressed in robes of state and followed by the court, set out for the country house of their children.

The Sultan and Sultana reunite with their children at the country house and then all return to the father's palace amid public welcome.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 11408-11447 confidence: high

The family returns to the capital and father's palace with the princes beside the Sultan and the princess with the Sultana; crowds welcome them as the caged Talking Bird and following birds sing.

The restored family rides back to the capital and comes to the father's palace amid public welcome, birdsong, and arranged family positions in the procession.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1409-1550 confidence: high

The Sultan plans with the young king, kills the wounded slave's remaining life, throws the body into a well, lies on the couch, and answers the enchantress in the slave's voice.

The Sultan deceives the enchantress into restoring both the young king and the transformed townspeople to their proper forms.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1409-1550 confidence: medium

The queen takes a cup of water, speaks words over it so it boils as if on fire, throws it over the prince, and he regains his own form.

The prince regains his form after magic water is thrown over him, and the fish become men, women, and children when the enchantress speaks over the lake.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1972-2079 confidence: medium

After returning to the palace, drums and trumpets announce an approaching army led by the vizir who dethroned the narrator’s father; the capital opens its gates, the uncle falls in battle, and the narrator escapes through a secret passage to a trusted officer.

When the invading vizir’s army captures the kingdom and the uncle falls, the narrator escapes through a secret passage and seeks refuge.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2193-2294 confidence: medium

The narrator asks the princess to break her bonds and return to the sunlit world; she says it is impossible and explains that the jealous genius will not suffer a man near her.

After urging the princess to flee and breaking the talisman, the narrator escapes alone through the trapdoor back to the forest and returns to the tailor in shame and sorrow.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2400-2513 confidence: medium

When alone with the dervish, the envious man edges toward the well, seizes him, drops him in, and runs away unseen.

The dervish is cast into the well, encounters unseen supernatural inhabitants, learns the cure, escapes, and applies the knowledge to save the princess.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2400-2513 confidence: medium

The envious man visits the monastery, asks for privacy, walks the dervish toward the well, drops him in, and flees believing him dead.

The dervish is cast down into the well, saved by hidden beings, learns crucial information, and climbs out in the morning.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2739-2840 confidence: medium

The princess orders water brought, speaks magic words over it, dashes it into the narrator's face, and tells him to resume his former human form if he is only a monkey by enchantment.

The narrator, enchanted as a monkey, is restored to his former human form when the princess uses magic words and water.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2842-2935 confidence: medium

Agib swims and floats toward land until his strength fails; a wind and large wave cast him onto a flat shore, where he dries his clothes and rests.

After the boat sinks, Agib swims until a wave casts him onto shore, beginning another phase of return toward land and possible safety.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3250-3355 confidence: medium

A servant says the house belongs to "the noble Sindbad the Sailor," a famous traveller who sailed over every sea upon which the sun shines; Hindbad has heard of Sindbad's immense wealth.

The new section is titled as the Seven Voyages of Sindbad the Sailor, and Sindbad is introduced as a famous traveller who sailed over every sea.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3445-3549 confidence: medium

The captain says the goods belonged to Sindbad of Bagdad, who was believed drowned after passengers landed on a supposed island that was actually an enormous sleeping whale; the whale plunged into the sea when it felt the heat of a kindled fire.

Sindbad is believed drowned by the captain, later declares himself alive, is recognized, and returns to his family.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3445-3549 confidence: high

Sindbad sees a newly anchored ship unloading at the quay, notices his own name on packages, recognizes them as goods loaded at Balsora, and recognizes the captain.

Sindbad discovers his own cargo after being thought dead, proves his identity, and has the goods restored to him.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3445-3549 confidence: high

Sindbad trades for sandalwood, aloes wood, camphor, spices, and other goods; reaches Balsora with about one hundred thousand sequins; is joyfully received by his family; and establishes a great house.

After returning and resolving to live quietly, Sindbad grows tired of idleness and longs again for the sea, introducing the second voyage.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3445-3549 confidence: high

The captain says a Bagdad merchant named Sindbad landed with others on what seemed an island but was a sleeping whale; fire on its back made it plunge, several people drowned, and the captain kept Sindbad's goods for his family.

The captain believes Sindbad drowned, but Sindbad reappears, proves his identity, and recovers his place among the living and among merchants.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3445-3549 confidence: high

Sindbad trades for aromatic and spice goods, sails home, reaches Balsora with about one hundred thousand sequins, is received joyfully by his family, and settles into a wealthy household.

Sindbad returns wealthy to his family and resolves to live quietly, but soon tires of idleness and longs for the sea, leading into the second voyage.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3631-3726 confidence: medium

Sindbad accompanies the merchants homeward across high mountains infested with frightful serpents and reaches the seashore safely.

After gaining diamonds, Sindbad joins merchants traveling homeward through serpent-infested mountains and eventually reaches Bagdad.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3631-3726 confidence: high

Sindbad exchanges one diamond for merchandise, profits on the homeward route, reaches Balsora and Bagdad, gives large sums to the poor, and settles down with his riches.

Sindbad reaches Bagdad after the voyage, gives large sums to the poor, and lives on the riches gained through toil and danger.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3824-3922 confidence: medium

The captain asks the narrator to trade merchandise belonging to a dead passenger; the ship's list-keeper asks the registration name, and the captain replies, Sindbad the Sailor.

The captain treats goods registered to Sindbad as belonging to a dead passenger, while the narrator recognizes the captain and hears the account of Sindbad being left behind and presumed perished.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3924-4008 confidence: high

Sindbad identifies himself to the captain as the abandoned passenger; the captain is convinced, rejoices, and gives him his goods and profits.

Sindbad is recognized after an earlier abandonment, receives his goods and profit, returns to Bagdad wealthy, gives alms, and buys land.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3924-4008 confidence: medium

For seven days Sindbad travels, resting at night and living chiefly on coconuts, then reaches the seashore and sees white men gathering abundant pepper.

Sindbad hears Arabic from the pepper gatherers, tells his story, and is taken to a king who receives him hospitably and supplies him.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3924-4008 confidence: high

Sindbad identifies himself as the man abandoned on the island; the captain is convinced, rejoices, and tells him to take his goods and the profit made on them.

Sindbad regains his goods and profits, continues trading, and returns to Bagdad wealthy at the close of the third voyage.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4109-4187 confidence: medium

A vessel appears; the narrator signals, is questioned by sailors, claims shipwreck, has his bales taken aboard, and is welcomed by a captain who refuses jewel payment.

Within the voyage frame, the narrator survives a severe ordeal, is rescued by ship, travels, and returns to Bagdad with great wealth.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4109-4187 confidence: medium

After two days Sindbad sees a vessel, signals it, is fetched by sailors, tells them he was shipwrecked with the bales, is believed, and is welcomed aboard by a captain who refuses jewels as payment.

Sindbad waits on the beach, signals a passing vessel, is fetched by boat, welcomed aboard, and eventually returns to Bagdad.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4109-4187 confidence: high

The mountains slope steeply into the sea with no road across them; Sindbad returns to the cavern, gathers diamonds, rubies, emeralds, and other jewels, makes them into bales, stores them on the beach, and waits for a ship.

Sindbad gathers jewels from the cavern, returns to Bagdad with great wealth, gives large sums to the poor, enriches mosques, and resumes social feasting.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4276-4375 confidence: medium

Sindbad sells coconuts, continues earning, sails to trade coconuts for pepper and aloes wood, gains pearls, returns to Bagdad, sells his treasures, and gives a tenth to the poor.

Sindbad returns to Bagdad with trade goods and pearls, sells them for large sums, and gives a tenth part to the poor.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4276-4375 confidence: high

Sindbad sells his coconut share, continues until he has money, trades coconuts for pepper and aloes wood, obtains pearls, returns to Bagdad, sells the treasures, gives a tenth to the poor, and rests.

Sindbad returns to Bagdad with traded goods and pearls, sells them for large sums, gives a tenth to the poor, and rests.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4377-4474 confidence: medium

Sindbad constructs a driftwood raft with cords, loads packages of rubies, emeralds, crystal, ambergris, and precious stuffs, sits on it with oars, and releases it into the current.

Sindbad survives with precious goods, is escorted to Serendib, presents his story and treasures to the king, and has his adventures entered into royal archives.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4377-4474 confidence: medium

Sindbad concludes that the underground river may emerge elsewhere, builds a stout raft from driftwood and cords, loads it with precious goods, seats himself on it with oars, and releases it into the current under the archway.

Sindbad enters a cave-like underground river in darkness, endures danger there, and emerges alive in another land.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4377-4474 confidence: high

The castaways cannot scale the mountain; the captain divides food equally; Sindbad later buries the last of his companions and expects that he may soon die.

Sindbad faces starvation after his companions die, falls asleep after exhausting his food, and wakes in daylight, describing himself as returned to life and light.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 447-571 confidence: high

The merchant asks the genius for a year's grace and promises to return the next year under the trees; the genius leaves him near the fountain and disappears.

The merchant gives his word to return after one year to be killed and then comes back to the appointed place.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 447-571 confidence: medium

The merchant says, "I ask you for a year's grace," and promises to be under the trees the next year to give himself up.

The merchant promises the genius he will return after one year to give himself up and later comes back to the appointed place.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4476-4585 confidence: medium

Sindbad’s guests depart after the sixth voyage, Hindbad receives a hundred sequins, and Sindbad begins the seventh voyage by saying he had resolved to go to sea no more and wished for peace.

After resolving never to go to sea again, Sindbad is summoned by the Caliph and commanded to carry a message back to Serendib, which shocks him.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4476-4585 confidence: high

The Caliph is satisfied, says the king seems wise, dismisses Sindbad with rich presents, and Sindbad returns home; after the tale, Hindbad receives one hundred sequins and the guests agree to return for the seventh voyage.

Sindbad returns home in peace after the sixth voyage, resolves to avoid the sea, but is summoned by the Caliph to carry a letter and gift to Serendib.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4687-4778 confidence: high

Sindbad waits for the monsoon, gathers ivory, boards an ivory ship with provisions and curiosities, leaves at the first port, sells ivory for gold, buys presents, joins a caravan, reflects on avoided sea perils including tempests, pirates, and serpents, and reaches Bagdad.

Sindbad gains freedom, leaves by ship and caravan, reaches Bagdad, and concludes his seventh and last voyage.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4687-4778 confidence: high

Sindbad asks only for liberty to return to his own country, and the master says the monsoon will soon bring ivory ships and that he will send Sindbad on his way with passage money.

Sindbad requests return to his own country, reaches Bagdad after avoiding further sea travel, reports to the Caliph, and later says he now enjoys ease and tranquility after his seventh and last voyage.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 5372-5483 confidence: medium

The judge confiscates Alnaschar's goods, orders him out of town, robbers strip him on the road, and the narrator dresses him and brings him back disguised at night.

Alnaschar is banished from town under threat of death, robbed on the road, and later brought back disguised under cover of night by the narrator.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 573-688 confidence: medium

The second old man says he and the two black dogs are three brothers; their father left each a thousand sequins, they became merchants, and the eldest brother sold his goods to travel abroad for merchandise.

The brothers leave for mercantile travel, return after a year in destitute or ruined condition, and are restored financially by the narrator.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6304-6426 confidence: high

Badoura sees her ring, rises quickly, reaches the doorway, recognizes Camaralzaman, embraces him, and is drawn back by the nurse, where she restores her ring to him.

The reunited pair wonder how they have met after a long separation, and the wedding takes place the next day.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6661-6767 confidence: medium

The gardener returns with news that the ship will set sail in three days and that Camaralzaman's passage has been arranged with the captain.

The gardener arranges a ship passage, and the treasure is prepared for transport as Camaralzaman is about to return to his own country.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6661-6767 confidence: medium

The gardener learns the ship will depart soon, returns with news that it will set sail in three days, and says he has arranged Camaralzaman's passage with the captain.

The gardener arranges passage on a ship that will depart in three days, and he says the treasure comes as Camaralzaman is about to return to his own country.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 67-194 confidence: low

The preface says Sindbad's adventures perhaps came from Homer's Odyssey; all the East sent its wonders to Europe, and people talked of dervishes, vizirs, rocs, and peris.

The passage states that Sindbad had adventures which perhaps came out of Homer's Odyssey.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6769-6889 confidence: medium

Badoura says the talisman caused her separation from her husband and will be the means of their reunion.

After discovering the talisman, Princess Badoura uses royal authority to send the captain back to bring the jar owner to her.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6769-6889 confidence: medium

Badoura says the talisman moved her deeply and says, "This was the cause of my separation from my dear husband, and now, I am convinced, it will be the means of our reunion."

Badoura uses royal power to force the captain to return for the merchant associated with the recovered talisman.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6891-7008 confidence: medium

The captain brings Camaralzaman to the palace; Badoura recognizes him despite shabby clothes, restrains herself, orders him treated well, removes the warehouse seals, and rewards the captain with a diamond and gold.

Badoura arranges for Camaralzaman's return to her vicinity, reveals herself after a period of concealment, and he recognizes and embraces her.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6891-7008 confidence: medium

The captain provisions his ship, returns toward the Island of Idolaters, anchors away from the harbour, and lands at night in a small boat with six sailors near Camaralzaman's cottage.

The captain returns to the island, abducts Camaralzaman, and transports him by boat and ship back to the Ebony Island.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6891-7008 confidence: high

Camaralzaman lies awake mourning the events that separated him from his wife, hears a knock at the garden door, opens it, and is seized and carried by the captain and sailors to the boat and ship.

Camaralzaman grieves separation from his wife and later recognizes and embraces Badoura after her revelation.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 690-804 confidence: high

The fairy transports the narrator to the roof of his house and vanishes; he digs up his buried sequins, reopens his shop, and later sees two black dogs whom the fairy identifies as his brothers, condemned to remain in those shapes for ten years.

The fairy transports the narrator from the island to the roof of his house, after which he recovers his buried money and reopens his shop.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 7790-7897 confidence: medium

The execution announcement causes universal grief; Noureddin is brought to the palace square, where guards restrain the people from rescuing him.

Noureddin is brought out for execution, but Giafar arrives with authority before the execution occurs and reverses the situation.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 7899-8017 confidence: medium

After two days in darkness, Aladdin rubs the ring while praying; an enormous genie called the Slave of the Ring appears, and Aladdin commands it to deliver him, after which the earth opens and he is outside. He later shows his mother the lamp and fruits, which are precious stones.

Aladdin remains in the dark cave for two days, then the ring genie opens the earth and places him outside.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 8269-8381 confidence: high

The princess opens the door to Aladdin; Aladdin takes the lamp from the dead magician's vest and commands the genie to carry the palace and everything in it back to China.

After the lamp is recovered, the palace and those in it are carried back to China, and the Sultan sees the palace restored.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 8269-8381 confidence: high

After the magician falls lifeless, Aladdin enters, takes the lamp from the dead magician's vest, and commands the genie to carry the palace and all in it back to China.

After the lamp is recovered, the genie carries the palace and everything in it back to China, restoring Aladdin and the princess before the Sultan.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 8383-8498 confidence: medium

Aladdin asks for the holy Fatima to treat his headache, then pierces the approaching magician to the heart with a dagger and tells the princess that the victim was a wicked magician.

After the impostor is killed, Aladdin and his wife live in peace; Aladdin succeeds the Sultan and leaves a long line of kings.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9037-9136 confidence: low

An unfamiliar woman presents six coins with one false coin; Rufus identifies it, she acknowledges he is right, studies him, and signals him to follow secretly.

The woman interprets the dog as a transformed man and persuades him to follow her home, suggesting movement toward resolving the spell.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9249-9360 confidence: high

Ali Cogia travels by camel and caravan to Mecca, visits the sacred Mosque, performs religious duties, and displays his goods for sale.

Ali Cogia leaves Bagdad for Mecca, extends his travels through several regions, and returns only after seven years.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9249-9360 confidence: high

At Mossoul, Persian merchants persuade Ali Cogia to travel with them to Persia and India; seven years pass since he left Bagdad.

Seven years pass while Ali Cogia is away, and he later returns to Bagdad to recover what he left behind.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9900-9995 confidence: high

The prince is moved by the princess's kindness but says duty requires him to return to his father, who he believes is in deep grief over his absence.

The prince says he must go back to his father, who he believes is grieving, and later again promises to return after leaving the princess.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9900-9995 confidence: high

The prince is touched by the princess's kindness but says duty to his father requires him to return, since his father must be grieving over his absence.

The prince says his father must be grieving and that he must return at the first possible moment despite his affection for the princess.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9997-10096 confidence: high

The people welcome the returned prince; the Sultan and ministers are in mourning. The prince recounts his story and asks consent to marry the Princess of Bengal; the Sultan consents and orders mourning replaced by music.

The people and Sultan had lost hope or were mourning, then rejoice when Prince Firouz Schah returns and recounts his adventures.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9997-10096 confidence: high

The horse travels swiftly; after two and a half hours the prince sees the Persian capital beneath him, lands at a country house, lodges the princess, and goes to inform his father.

The prince, thought lost by his father and people, returns to the Persian capital and is welcomed with joy.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9997-10096 confidence: medium

The people welcome the prince; the Sultan and ministers are in mourning; the prince tells his father the story and says the princess waits for marriage consent in a country house.

The Sultan and court are in deep mourning before the prince's return; afterward, mourning garments are ordered thrown off and instruments sounded.
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gnostic

Fragments of a Faith Forgotten ALEXANDRIA. 103 / ALEXANDRIA. 105 / ALEXANDRIA. 107 / ALEXANDRIA. 109; lines 9470-9502 confidence: medium

“The race will die and the souls that ensouled it will go out of incarnation, to reappear in due time when the wheel has turned.”

The passage states that the race will die, its souls will go out of incarnation, and they will reappear when the wheel has turned.
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Fragments of a Faith Forgotten BARDESANES. 403 / BARDESANES. 405 / THE HYMN OF THE ROBE OF GLORY. / THE HYMN OF THE ROBE OF GLORY. 407; lines 20989-21092 confidence: medium

The speaker’s robe and purple toga are made; a compact is written in his heart: if he goes down into Egypt and brings the pearl from the sea near the serpent, he will put on the robe and inherit the kingdom with his Brother.

The compact promises that after bringing the pearl, the speaker will put on the bright robe and toga and be heir in the kingdom with his Brother.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 525 / O IT / BOOK OF THE GREAT LOGOS. 527 / BOOK OF THE GREAT LOGOS. 529; lines 26251-26329 confidence: medium

The invocation addresses the Father of all fatherhood; a mystery-language sentence contains four vowels each repeated seven times and is interpreted to mean that the All came out of the Alpha and will return to the Omega at the consummation.

The interpretation of the mystery-language states that the All came out of the Alpha and will return to the Omega at the consummation.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 535 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 537 / BOOK OF THE GREAT LOGOS. 539; lines 26697-26775 confidence: high

The petition says the First Mystery's Light caused Ieou to order the Aeon and asks: 'Save all my Members (Limbs) ... gather them all together and receive them into the Light!'

The praise-giving asks that scattered Members or Limbs be gathered together and received into the Light, and the cited Gospel of Philip saying repeats the image of gathering scattered limbs.
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Fragments of a Faith Forgotten EVOLUTION OF CATHOLIC CHRISTIANITY. 123 / EVOLUTION OF CATHOLIC CHRISTIANITY. 125 / THE EBIONITES. / THE EBIONITES. 127; lines 10034-10108 confidence: high

Jesus is described as a manifestation of the Messiah, but not yet appearing as the Messiah; that full appearance would occur only at his second coming.

The passage states that Jesus had not yet appeared as the Messiah and that this would occur at his second coming.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 467 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469; lines 23552-23631 confidence: medium

Sophia, weakened and beset, cries upward to the Light of lights in which she trusted and begins songs of repentance to be converted or taken back to the Light.

After being weakened, Sophia cries to the Light of lights and sings repentances so that she may be converted or taken back to the Light.
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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

Unbelieving friends and relatives of those who have received the mysteries may be helped by prayers and invocations, gaining a better after-death lot and being sent back into conditions favorable for receiving the mysteries in another life.

Prayers and invocations by mystery-recipients may procure a better after-death lot and send unbelieving relatives and friends back into conditions favorable for receiving the mysteries.
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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: medium

The Logos-Demiurgos appears with crowned powers whose rays, bodies, speech, sight, hand movement, self-gazing, return, limbs, and mutual holding are given sacred correspondences.

The host's gazing on their own faces is knowledge of themselves, going to themselves is repeated return, and union of limbs is the ingathering of the dispersion of Israel.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 513 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 515; lines 25644-25686 confidence: medium

Jesus commands the powers of the Left to return to their own region, and the disciples find themselves on the Mount of Galilee.

After Jesus commands the powers of the Left to return to their own region, the disciples find themselves once more on the Mount of Galilee.
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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 Cross bears the Master, the true vine, as grapes; bears the Thief as fruit of faith through confession; brings the worthy to God through Gnosis; and summons sinners home through repentance.

The Cross is said to bring the worthy to God through Gnosis and to summon sinners home through repentance.
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Fragments of a Faith Forgotten FROM THE ACTS OF THOMAS. 421 / FROM THE ACTS OF THOMAS. 423 / FROM THE ACTS OF THOMAS. 425 / FROM THE ACTS OF JOHN.; lines 21852-21957 confidence: high

The passage says that after his death Christ returned and taught followers among inner communities in a psychic or spiritual body that could be visible and tangible at will but was illusory compared with an ordinary physical body.

The passage says Christ returned after death and taught followers among inner communities, contributing to a Gnostic tradition of inner instruction.
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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 G. R. S. M. / LONDON, 1900. / SYNOPSIS OF CONTENTS. / INTRODUCTION 1-153; lines 206-280 confidence: low

Headings include “The Return of Souls,” “The Coming and Going of Souls,” and “The Birth and Death of Races.”

The contents headings include “The Return of Souls” and “The Coming and Going of Souls.”
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Fragments of a Faith Forgotten GREECE. 37 / GREECE. 39 / GREECE. 41 / GREECE. 43; lines 6626-6707 confidence: low

When philosophy arose in the seventh century, the few are said to find Homer insufficient for thinking men's religious needs; Homer is contrasted with the religious traditions of Egypt and Chaldaea. The surrounding text includes a garbled marginal heading about Orpheus returning to Greece.

The passage includes a marginally garbled heading suggesting Orpheus returns to Greece and then states that philosophical thinkers found Homer religiously insufficient.
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Fragments of a Faith Forgotten GREECE. / GREECE. 37 / GREECE. 39 / GREECE. 41; lines 6527-6623 confidence: medium

After the “floods” had subsided and seismic disturbances lessened, the Hellenic stock is said to have reoccupied Greece and the shores of Asia Minor.

The passage states that after floods subsided and seismic disturbances lessened, the Hellenic stock reoccupied the ground again.
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Fragments of a Faith Forgotten JEWRY. / JEWRY. 87 / FRAGMENTS OF A FAITH FORGOTTEN. / JEWRY. 89; lines 8571-8649 confidence: medium

“Israel” and “Judah” are described as successively deported by Assyrian authorities to remove a center of disturbance.

The passage narrates deportation by Assyrian authorities and a later return granted by Cyrus.
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Fragments of a Faith Forgotten LITERATURE AND SOURCES OF GNOSTICISM. 147 / LITERATURE AND SOURCES OF GNOSTICISM. 149 / LITERATURE AND SOURCES OF GNOSTICISM. 151 / LITERATURE AND SOURCES OF GNOSTICISM. 153; lines 11051-11089 confidence: low

The passage says the Gnostics and their ideas are not buried in the oblivion sought by opponents; at the opening of the twentieth century, their memory is coming to the front, while Biblical criticism is compared to the energy and independence of Marcion.

The passage says opponents tried to consign the Gnostics and their ideas to oblivion, but their memory is coming once more to the front.
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Fragments of a Faith Forgotten OF THE CHURCH FATHERS. / SOME GNOSTIC FRAGMENTS. 159 / DOSITHEUS. / DOSITHEUS. 163; lines 11548-11667 confidence: medium

Irenaeus' summary says Thought is made prisoner by the powers and angels, suffers indignity, is imprisoned in human bodies, transmigrates from body to body as from one vessel to another, and is the lost sheep.

Thought is called the lost sheep, and the speaker comes to free her from bonds and provide salvation by gnosis.
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Fragments of a Faith Forgotten PHILO ON THE CONTEMPLATIVE LIFE. 81 / FRAGMENTS OF A FAITH FORGOTTEN. / PHILO ON THE CONTEMPLATIVE LIFE. 88 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 8353-8397 confidence: high

The author says that, as with Pythagoreans and Essenes, the Therapeuts had lay-pupils who lived in the world, sometimes went to the community for retreat, and then returned to the world.

Lay-pupils are said to live in the world, resort to the community for a period of retreat, and then return to the world.
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Fragments of a Faith Forgotten PISTIS SOPHIA TREATISE ... ... 459 506 / SYNOPSIS OF CONTENTS. XXV. / XXVI. FRAGMENTS OF A FAITH FORGOTTEN. / SYNOPSIS OF CONTENTS. XXV11.; lines 1324-1384 confidence: medium

The headings say the disciples enter the Way of the Midst; the ordering of the fate-sphere is described; mysteries up to the Light-treasure are promised; and the punishments of the Ways of the Midst and their duration are listed.

After headings on entry into the Way of the Midst, great Light, and the Baptism-Mysteries, the synopsis states that they return to Earth.
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Fragments of a Faith Forgotten PROLEGOMENA. 15 / PROLEGOMENA. 17 / PROLEGOMENA. 19 / PROLEGOMENA. 21; lines 5735-5811 confidence: medium

"The soul of man returns again and again to learn the lessons of life in this great world-school"

The soul of man is said to return again and again to learn life lessons in the world-school.
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Fragments of a Faith Forgotten PROLEGOMENA. 17 / PROLEGOMENA. 19 / PROLEGOMENA. 21 / PROLEGOMENA. 23; lines 5814-5896 confidence: high

“when similar conditions recur a similar class of souls returns to continue its lessons of experience”

The passage explicitly says that when similar conditions recur, a similar class of souls returns, and it speculates that souls from early Christianity may be present again.
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Fragments of a Faith Forgotten PROLEGOMENA. 17 / PROLEGOMENA. 19 / PROLEGOMENA. 21 / PROLEGOMENA. 23; lines 5814-5896 confidence: medium

The author suggests that identical souls from early Christianity may continue experience in the present and that recurrent ideas and problems are brought back by familiar minds.

The passage asks why the same ideas, problems, and viewpoints recur and suggests they are brought back by already familiar minds.
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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: medium

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 receives mystery-bearing souls, holy souls are no longer sent into reincarnation, and all Light is gathered again into the Incorruptible Aeon.
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Fragments of a Faith Forgotten SOME GREEK ORIGINAL WORKS IN / THE ASKEW AND BRUCE CODICES ... ... 453 458 / SUMMARY OF THE CONTENTS OF THE SO-CALLED / PISTIS SOPHIA TREATISE ... ... 459 506; lines 1149-1181 confidence: high

"The Master Returns to His Disciples"

The heading states that the Master returns to his disciples.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. 599 / SOME FORGOTTEN SAYINGS. 601 / CONCLUSION, / AFTERWORD.; lines 29399-29470 confidence: medium

The author says a forgotten side of earliest Christianity was withdrawn, asks if the veil may again be lifted, and says old forms need not return, while the old power waits to clothe itself in new forms if people turn to the one who wields it.

The passage says old forms need not return, but old power waits and watches and can clothe itself in new forms.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 463 / THE PISTIS SOPHIA. 465 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 467; lines 23457-23496 confidence: high

Mary asks further how the third part was taken; purified power is gathered back to the higher world by Melchisedec, called the Great Receiver or Collector of Light.

Purified power is gathered back to the higher world by Melchisedec, the Receiver or Collector of Light.
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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. 259 / THE BASILIDIAN GNOSIS. 261 / THE BASILIDIAN GNOSIS. 263 / THE BASILIDIAN GNOSIS. 265; lines 15316-15447 confidence: high

After cosmic completion, the third Sonship remains behind in the universal Seed and must be manifested and restored above, beyond the highest Firmament; the passage connects this with creation waiting for the manifestation of the Sons of God.

The third Sonship/Sons of God remains in the seed-mixture, must be manifested and restored above, and spiritual powers pass from below upward to the Sonship.
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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: high

All things are founded according to nature in the Seed of the universe and will be restored to their original nature in appointed cycles.

All things are said to be restored to their original nature in appointed cycles, with time-periods returning to their starting places.
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Fragments of a Faith Forgotten THE HYMN OF THE ROBE OF GLORY. 407 / THE HYMN OF THE ROBE OF GLORY. 409 / THE HYMN OF THE ROBE OF GLORY. 411 / THE HYMN OF THE ROBE OF GLORY. 413; lines 21302-21414 confidence: medium

The narrator clothes himself, ascends to the gate of salutation and homage, bows to the Majesty of his Father who sent the robe, notes fulfilled commandments and promise, mingles with princes and nobles, and is with the Father in his kingdom.

The narrator refers to his Father, the Father having sent the robe, the Father receiving him, and the narrator being with him in his kingdom.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 481 / THE PISTIS SOPHIA. 483 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTTS SOPHIA. 485; lines 24250-24332 confidence: high

The two higher mysteries grant the possessor an inheritance after leaving the body and allow protection of a deceased non-participant from punishment; that person is returned into a righteous body to find the God of Truth and higher mysteries.

The non-participant is not yet brought into the Light but is sent back into a righteous body that will find the God of Truth and higher mysteries.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 491 / THE PISTIS SOPHIA 493 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 495; lines 24719-24806 confidence: high

The disciples 'cried out together in transport' because of the 'transcendent height' revealed by the Saviour.

The disciples' souls are described as coming forth from the Saviour, becoming paths to him, and yearning to go into the height and the region of his Kingdom.
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Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 339 / THE SOPHIA-MYTHUS. 341 / THE SOPHIA-MYTHUS. 343 / THE SOPHIA-MYTHUS. 345; lines 18514-18592 confidence: medium

The Common Fruit decides the passions should not be destroyed, makes them depart from Wisdom, and turns them into substantial essences: fear into psychic essence, grief into subtle or hylic matter, doubt into elemental or daemonian essence, and conversion through prayer and supplication into an upward path of repentance and right power.

Conversion, prayer, and supplication are made into a path upwards, identified with repentance and the power of psychic essence called right.
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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

After seeing the Grace with which the hidden Father endowed Him, He desires to lead back the universe to the hidden Father.

After receiving Grace from the hidden Father, He desires to lead back the universe to the hidden Father.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 553 / THE UNTITLED APOCALYPSE. 555 / THE UNTITLED APOCALYPSE. 557 / THE UNTITLED APOCALYPSE. 559; lines 27552-27635 confidence: high

The Father's will is that the universe should return to Him.

The passage explicitly says the Father's will is that the universe should return to Him.
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Fragments of a Faith Forgotten THE HYMN OF THE ROBE OF GLORY. / THE HYMN OF THE ROBE OF GLORY. 407 / THE HYMN OF THE ROBE OF GLORY. 409 / THE HYMN OF THE ROBE OF GLORY. 411; lines 21205-21299 confidence: high

"I began to charm him, / The terrible loud-breathing serpent"; the speaker names Father, next in rank, and Mother, then "snatched away the pearl."

The speaker is sent to Egypt, takes the pearl, and turns back toward the Father's house and the home in the East.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1190-1269 confidence: medium

The passage says hell-terrors are barely treated and Sophia’s afflictions are limited to loss of light and inability to return without Divine aid to the Place she had wilfully abandoned.

Sophia’s afflictions are described as loss of light and inability to return without Divine aid to the Place she abandoned.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1438-1507 confidence: high

The lowest member of the Pleroma falls away and strays outside it; Christ and the Holy Spirit restore her, and Horos or Stauros protects the Pleroma from the Void.

Sophia, the lowest member of the Pleroma, falls away from the Godhead, strays outside the Pleroma, and requires restoration by Christ and the Holy Spirit.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1509-1581 confidence: high

The passage calls the story of Sophia another distinguishing feature of Valentinus’ teaching, says it is otherwise found in Ophite heresy, and suggests Valentinus probably constructed it from Ophite sources connected with older Western Asian myths.

The passage states that Sophia falls from the Godhead through disobedience and emulation and returns through repentance.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1879-2025 confidence: medium

The note explains topos as apparently a Greek translation of Egyptian Ker-t, a residence for a spirit or body such as the Sun, also linked with Alexandrian zone or sphere language.

The passage mentions topos/Ker-t as a cosmic residence or sphere, Aeons and Chaos as ordered regions, an Ophite diagram with passwords, highest realms, return, and three robes.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2469-2560 confidence: high

Jesus comes down from the opened heavens in immeasurable light greater than before, casting varied beams; his light is described in three graded manners, with the middle exceeding the lower and the highest exceeding both below.

The heavens open and Jesus is seen coming down in light described as greater than the light of his ascent.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2659-2750 confidence: high

The interpretation of the vesture's writing names the mystery outside the World, the cause for which the Universe became, and summons Jesus to come up to fellow members who are One of One with him and wait at the last Boundary.

The writing on the vesture tells Jesus to come up to fellow members who wait for him at the last Boundary and says the vesture is his own from the beginning.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4112-4189 confidence: high

Jesus praises Maththaios and says that when the perfect number is completed and the Universe is caught up, he will sit in the Treasury of the Light, the disciples on twelve powers of light, and the arrays of the twelve Saviours will be restored to their inheritances.

Jesus says that after completion of the perfect number and the catching up of the Universe, he will sit in the Treasury of the Light, the disciples will sit on twelve powers of light, and the twelve Saviours will be restored to their inheritances.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4191-4262 confidence: medium

Pistis Sophia addresses the Light, asks it to smite those who took away her power, deliver her, diminish her oppressors, turn them to Chaos, and have Ieou's angel send them to darkness below.

The passage contrasts Chaos and darkness below with the Height and the thirteenth Aeon, the Place of righteousness, which Pistis Sophia desires.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4685-4748 confidence: medium

Mariham explains mercy as the power of Light from the First Mystery, truth as the power from Jesus, righteousness as the power that will steer Pistis Sophia, and peace as the power that will retrieve lights from the emanations of the Self-willed and reconcile them with Sophia's power.

Mariham says the peace-power will take from the Self-willed emanations the lights they took from Pistis Sophia and gather them into Sophia, making peace with her power.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4914-4970 confidence: high

The effluence of light takes the lights from the emanations, casts them into Pistis Sophia, and then returns, coming up from Chaos.

After casting the recovered lights into Pistis Sophia, the effluence of light returns and comes up from Chaos.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4972-5056 confidence: medium

Petros explains that the effluence of Light was in Chaos among the emanations of the Self-willed, drew out the powers of light taken from Pistis Sophia, and could not be held by the wall of darkness of Chaos.

The lights taken from Pistis Sophia by the emanations of the Self-willed are drawn or snatched back and cast into Pistis Sophia again.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4972-5056 confidence: medium

Mikhael and Gabriel are identified with the deacons of the drink; they take the effluence of Light to Chaos and bring it up, and they do not keep Pistis Sophia’s light but cast it into her.

The effluence of Light goes into Chaos, is taken there and brought up by Mikhael and Gabriel, and finally comes out of Chaos and returns to the First Mystery identified as the Temple.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5606-5690 confidence: high

The First Mystery praises Maria and says he brought Pistis Sophia to a place below the thirteenth Aeon, gave her a new mystery of light and hymn of light, and placed her there until he returns for her.

The First Mystery places Pistis Sophia below the thirteenth Aeon until he comes to take her to her Place at the Height; Sophia is set on the road to her Place.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5606-5690 confidence: medium

Maria says David prophesied Pistis Sophia’s words of blessing, healing, redemption, mercy-crown, and eagle-like renewal, and explains that eagles and the Invisibles belong to the Height.

Maria explains the eagle renewal image as a sign that Sophia will become light like the Invisibles in the Height, as she was from the beginning.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5691-5747 confidence: high

The speaker says no evil will be done until the three times are fulfilled, grants authority to go up to the twelve Aeons and return below the thirteenth Aeon, and denies authority to enter the gate of the Height.

Pistis Sophia is granted authority to go up to the twelve Aeons and return to her place below the thirteenth Aeon, while being denied entrance to the gate of the Height.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5864-5948 confidence: high

Jesus says he brought Pistis Sophia to the thirteenth Aeon and the place of the twenty-four Invisibles while shining; the Invisibles recognize Sophia but not Jesus, and Sophia rejoices among her fellow Invisibles.

Jesus brings Sophia into the thirteenth Aeon, and Sophia says the Light guided her to be brought up to the thirteenth Aeon, her dwelling.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 651-733 confidence: high

Jesus orders Gabriel and Michael to carry Pistis Sophia out of Chaos, descends there, strikes her tormentors, leads her below the thirteenth Aeon, warns her, later routs her enemies, and restores her to her original Place in the thirteenth Aeon.

Pistis Sophia is restored to her original Place in the thirteenth Aeon after enemies are routed.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6919-7001 confidence: medium

The Saviour identifies himself with a man upon the World but not of it; at the dissolution of the World, the Universe and perfect souls are caught up, and he rules over emanations of Light, Amens, five Trees, Guards, Twin-saviours, twelve Saviours, and perfect souls receiving the mystery of the Light.

At the dissolution of the World, the Universe and perfect souls are caught up and the Saviour rules over cosmic orders with the perfect souls.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9143-9227 confidence: medium

The Saviour says the Rulers seal the counterfeit spirit into the soul and order it concerning the soul after death, so that the soul is accused in places of judgment, punished for sins, kept from the Light, and turned toward change of body.

An unreleased soul is turned toward change of body and taken to the Virgins of the Light, who dispatch souls to the cycle another time.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9600-9663 confidence: medium

After the Sphere turns, the little Sabaoth the Zeus comes to the first Aeon of the Sphere; the passage says this one is called in the World the Ram of Bubasti, namely Aphrodite, and comes to the seventh House, the Balance.

A turning of the Sphere and the arrival of the little Sabaoth/Aphrodite at the Balance precede the unveiling, the destruction of Paraplex's places, and the return of souls to the Sphere another time.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9665-9714 confidence: high

Veils between Left and Right are drawn back; Ieou looks out on the Right; the world and Aeons are moved; Ariuth's places dissolve and are destroyed; the souls in her punishments are taken away and thrown back to the Sphere.

After each ruler's places dissolve, the souls in punishment are taken away and thrown back to the Sphere another time.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9716-9785 confidence: medium

When the Sphere turns, little Sabaoth/Zeus comes to the ninth Aeon called Archer and Bubasti/Aphrodite comes to the third Aeon called Twin; veils between the Left and Right are drawn back.

In both described sequences, the Sphere turns, named figures come to named Aeons, veils between Left and Right are drawn back, punitive places dissolve, and souls are thrown back to the Sphere.
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mesopotamian

An Old Babylonian Version of the Gilgamesh Epic TRANSLATION. / COMMENTARY ON THE PENNSYLVANIA TABLET. / YALE TABLET. / TRANSLITERATION.; lines 3370-3600 confidence: medium

Gilgamesh appears before Shamash, says he is going and takes or invokes Shamash's hand, asking that his life be returned to the quay of Uruk and that protection or a favorable path be set for him.

Gilgamesh stands before Shamash, announces his going, invokes Shamash's hand, and asks to be returned safely to Uruk.
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Assyrian and Babylonian Literature: Selected Translations A RITUAL TABLET 407 / ISHTAR'S DESCENT TO HADES / ISHTAR'S DESCENT TO HADES 409 / ISHTAR'S DESCENT TO HADES 411; lines 25292-25399 confidence: high

"Ishtar has gone down into the earth, and has not yet come forth" and has "descended to the land of No-Return," after which the non-union refrain is repeated.

Ishtar is said to have descended to the land of No-Return and not come forth; later Namtar sprinkles her with water of life and leads her out through gates.
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Assyrian and Babylonian Literature: Selected Translations A RITUAL TABLET 407 / ISHTAR'S DESCENT TO HADES / ISHTAR'S DESCENT TO HADES 409 / ISHTAR'S DESCENT TO HADES 411; lines 25292-25399 confidence: high

"Ea in the wisdom of his heart created a man," Uddushunamir, and tells him to set his face toward the gate of the land of No-Return so that the seven gates may open.

The passage mentions the seven gates of the land of No-Return and then describes Ishtar being led out through gates as garments and ornaments are restored to her.
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Assyrian and Babylonian Literature: Selected Translations ANNALS OF ASHURBANIPAL 97 / ANNALS OF ASHURBANIPAL / IOO ASSYRIAN AND BABYLONIAN LITERATURE / ANNALS OF ASHURBANIPAL 103; lines 8883-8901 confidence: medium

The narrator carries off spoil from a commander, conquers Erishteana, burns it with fire, takes spoil, lays waste the district, and returns safely with plunder and a present to Assyria's border.

The narrator returns safely to the Assyrian border with much plunder and a heavy present.
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Assyrian and Babylonian Literature: Selected Translations ANNALS OF ASHURBANIPAL / IOO ASSYRIAN AND BABYLONIAN LITERATURE / ANNALS OF ASHURBANIPAL 103 / ANNALS OF ASHURBANIPAL 105; lines 8904-8998 confidence: medium

Teumman takes Urtaku's throne like a demon, devises murder against royal heirs, and Elamite royal sons, nobles, archers, and royal seed flee and seize the narrator's royal feet.

Elamite royal heirs flee Teumman's violence, seize the narrator's royal feet, and two are installed as kings after the narrator's victory.
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Assyrian and Babylonian Literature: Selected Translations ANNALS OF ASHURBANIPAL 107 / ANNALS OF ASHURBANIPAL 109 / U2 ASSYRIAN AND BABYLONIAN LITERATURE / ANNALS OF ASHURBANIPAL 113; lines 9288-9373 confidence: high

On returning in peace with full hands toward Assyria, the king lists towns he conquered, destroyed, devastated, and burned with fire, then carried away gods, people, animals, property, vehicles, horses, mules, weapons, and war implements as spoil.

The narrator describes returning toward Assyria with full hands and carrying gods, people, animals, property, vehicles, weapons, and other spoil to Assyria.
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Assyrian and Babylonian Literature: Selected Translations ASSYRIAN AND BABYLONIAN LETTERS / ASSYRIAN AND BABYLONIAN LETTERS 245 / ASSYRIAN AND BABYLONIAN LETTERS 247 / ASSYRIAN AND BABYLONIAN LETTERS; lines 16395-16501 confidence: medium

On the third day of Iyyar, Calah will consecrate Nabu's couch and the god will enter the bedchamber; on the fourth day comes the return of Nabu. The writer says he is prefect of the house of Nabu and will go.

Nabu's rite includes the god coming forth, going to a grove, returning, and being conveyed within.
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Assyrian and Babylonian Literature: Selected Translations CYLINDERS OF NABONIDUS, KING / THE STELE OF NABONIDUS / THE STELE OF NABONIDUS 159 / INSCRIPTION OF NABONIDUS 163; lines 11652-11736 confidence: high

Sin is to return to his seat; Marduk orders associated gods to assemble; a precious ashpu-stone royal stone once placed by Ashurbanipal on Sin's statue has been damaged by an enemy raid.

Sin is expected to return to his seat, and the commanded rebuilding of E-hul-hul is explicitly for Sin to take up residence there.
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Assyrian and Babylonian Literature: Selected Translations ESARHADDON'S ACCESSION TO THE / THRONE, AND THE BATTLE OF / HANIGALBAT / CYLINDER A OF ESARHADDON 83; lines 7877-7965 confidence: medium

Adumu had been captured by Sennacherib and its gods taken; Haza’ilu comes to Nineveh, kisses the speaker’s feet, asks for the gods’ return, and the speaker repairs, inscribes, and returns the gods while appointing Tabua.

Captured gods from Adumu/Aribi and Bazu/Yadi are repaired or inscribed with Ashur’s power and given back to submitting rulers.
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Assyrian and Babylonian Literature: Selected Translations HANIGALBAT / CYLINDER A OF ESARHADDON 83 / CYLINDER A OF ESARHADDON 85 / CYLINDER A OF ESARHADDON 87; lines 8056-8138 confidence: medium

Future kings among Esarhaddon's sons, called by Ashur and Ishtar, are instructed to repair the old palace, look after Esarhaddon's inscription, cleanse it with oil, offer sacrifices, and place it with their own inscriptions; Ashur and Ishtar will hear their prayers.

Future kings are instructed to repair the aged palace and preserve Esarhaddon's inscription, while Esarhaddon later orders Babylon reinhabited after ruin.
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Assyrian and Babylonian Literature: Selected Translations ILLUSTRATIONS / FACING PAGE / INSCRIPTION OF AGUMKAKRIME / THE INSCRIPTION OF AGUMKAKRIME; lines 4291-4376 confidence: high

The great gods command Marduk’s return; Agumkakrime induces Marduk toward Babylon, goes beside Marduk and Qarpanit, consults Shamash by a lamb of a haruspex, and sends someone to Hani.

The great gods command Marduk’s return, and Marduk with Qarpanit is brought back to Esagila and Babylon.
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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: high

Nana of Uruk dwells in a house of gold and harnesses seven lions; her power, house, and lions are disrupted, she departs E-an-na in wrath, an improper deity occupies the shrine, and she is restored with the seven lions.

Nana leaves E-an-na in wrath after her house and lions are disrupted, an improper deity occupies her shrine, and she is restored; Ishtar and Anunit also have residences restored or renewed.
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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 11571-11649 confidence: medium

After the bit-akitu festival, the king causes Bel and the son of Bel to reside in their splendid residence, brings presents to Bel and Nergal, and brings silver, gold, and precious stones before Sin, Shamash, and Ishtar at Uruk, Larsa, and Ur.

After the bit-akitu festival the king causes Bel and the son of Bel to reside in their residence, and Marduk commands the reinhabiting of divine residences after shrine repairs.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF NABONIDUS 165 / INSCRIPTION OF NABONIDUS 167 / THE ANNALS OF NABONIDUS / THE ANNALS OF NABONIDUS 169; lines 11938-12059 confidence: medium

Fragmentary seventeenth-year section: Nabu from Borsippa is mentioned, the king enters E-tur-kalam-ma, the Lower Sea may rebel, Nabu comes to Babylon, Bel is brought forth, akitu is celebrated, and gods from named cities enter Babylon while gods of Borsippa, Kutha, and Sippar do not.

The later notice reverses the earlier pattern: Nabu comes, Bel is brought forth, and akitu is celebrated; additional gods enter Babylon.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF NABONIDUS 165 / INSCRIPTION OF NABONIDUS 167 / THE ANNALS OF NABONIDUS / THE ANNALS OF NABONIDUS 169; lines 11938-12059 confidence: low

Fragmentary seventeenth-year section: Nabu from Borsippa is mentioned, the king enters E-tur-kalam-ma, the Lower Sea may rebel, Nabu comes to Babylon, Bel is brought forth, akitu is celebrated, and gods from named cities enter Babylon while gods of Borsippa, Kutha, and Sippar do not.

Gods from named cities and the gods of Akkad are said to enter Babylon, although some city gods do not enter.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF TIGLATH-PILESER III 57 / CYLINDER OF SARGON 59 / CYLINDER OF SARGON 63 / THE MERODACHBALADAN STONE 65; lines 7096-7182 confidence: high

Under protection of the great gods, Merodachbaladan marches successfully, gathers scattered inhabitants and returns them to their abodes, is praised as an unmatched powerful hero, attains desire through Bel's power, and is called ancient royal seed.

The king is said to gather inhabitants who were scattered and return them to their abodes.
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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 IQ4 ASSYRIAN AND BABYLONIAN LITERATURE / XX. INSCRIPTION OF ARTAXERXES I / INSCRIPTION OF ANTIOCHUS-SOTER 195 / THE HISTORY OF ASSYRIA AND BABYLONIA 197; lines 13333-13378 confidence: medium

Fragmentary opening recounts Belkudurugur of Assyria fighting and killing Ramman(?)baliddina(?) of Karduniash, followed by Ninibabaleshara gathering forces, marching to Asshur, fighting, retreating, and returning.

Several episodes describe a ruler or commander marching to conquer, fighting, retreating, and returning to his land or country.
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Assyrian and Babylonian Literature: Selected Translations ISHTAR'S DESCENT TO HADES / ISHTAR'S DESCENT TO HADES 409 / ISHTAR'S DESCENT TO HADES 411 / ISHTAR'S DESCENT TO HADES 413; lines 25402-25471 confidence: high

"He led her out through the seventh gate and restored to her the great crown of her head."

The figure is led out through the seventh gate, and her crown is restored.
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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 SHORTER BABYLONIAN LEGENDS / THE LEGEND OF ZU, THE STORM-BIRD / THE LEGEND OF ZU, THE STORM-BIRD 305 / THE LEGEND OF ZU, THE STORM-BIRD 307; lines 19364-19477 confidence: low

En(n)a and Ninguen(n)a are brought back from the mountain.

En(n)a and Ninguen(n)a are said to be brought back from the mountain in the Lugal-banda section.
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Assyrian and Babylonian Literature: Selected Translations THE STELE OF NABONIDUS / THE STELE OF NABONIDUS 159 / INSCRIPTION OF NABONIDUS 163 / INSCRIPTION OF NABONIDUS 165; lines 11739-11829 confidence: medium

Nabonidus brings Sin, Ningal, Nusku, and Sadarnunna from Babylon, settles them in the temple with joy, offers sacrifices and presents, and makes E-hul-hul and Harran shine like the New Moon.

Nabonidus takes the hands of several deities from Babylon and installs them joyfully in E-hul-hul, and he also relocates Shamash during rebuilding before restoring his temple.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 355 / THE GILGAMESH NARRATIVE 357 / THE GILGAMESH NARRATIVE 359 / THE GILGAMESH NARRATIVE 361; lines 22487-22608 confidence: medium

Gilgamesh weeps, laments that the benefit has not been bestowed on himself, says the plant has been snatched away, and reads the event as an omen that he must return.

After losing the plant and interpreting the event as an omen, Gilgamesh continues the journey and arrives at strong-walled Erech.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 361 / THE GILGAMESH NARRATIVE 363 / TABLET XII / THE GILGAMESH NARRATIVE 365; lines 22727-22830 confidence: medium

Gilgamesh repeats the lament to Father Sin; Sin cannot help, and Ea, after being appealed to, beseeches Nergal, the god of the dead and 'hero and lord.'

Ea petitions Nergal to open the grave and ground, and Nergal causes Eabani's spirit to rise out of the ground like wind.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 363 / TABLET XII / THE GILGAMESH NARRATIVE 365 / THE GILGAMESH NARRATIVE 367; lines 22833-22986 confidence: high

Eabani has gone down into the netherworld; his friend, using witchcraft, has brought him up again so he can describe what he saw.

Eabani is said to have gone down into the netherworld, been brought up again by his friend through witchcraft, and reported what he saw.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE / THE GILGAMESH NARRATIVE 355 / THE GILGAMESH NARRATIVE 357 / THE GILGAMESH NARRATIVE 359; lines 22344-22484 confidence: high

Per-napishtim's wife says to transform Gilgamesh, let him eat the charm-root, restore him in health, and let him return; Per-napishtim tells her to cook food and place it at his head.

The wife asks that Gilgamesh return by the road on which he came, and Per-napishtim's instructions mention his return to his city and road after restoration.
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Assyrian and Babylonian Literature: Selected Translations THE HISTORY OF ASSYRIA AND BABYLONIA 199 / THE BABYLONIAN CHRONICLE / THE BABYLONIAN CHRONICLE 201 / THE BABYLONIAN CHRONICLE 203; lines 13623-13720 confidence: high

In a year with no king in Babylon, the gods of Erech return to Erech from Eridu.

Gods of Erech return from Eridu, gods come to Durilu and Dursharrukin, and Ishtar of Agade with the gods of Agade come from Elam and enter Agade.
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Assyrian and Babylonian Literature: Selected Translations THE ANNALS OF NABONIDUS / THE ANNALS OF NABONIDUS 169 / THE CYLINDER OF CYRUS / THE CYLINDER OF CYRUS 173; lines 12178-12251 confidence: high

From named cities and regions, Cyrus restored the gods who dwelt there to their places, gave them lasting habitation, collected their people, and restored them to their dwelling places.

Cyrus restores gods to their places and shrines and collects and restores people to their dwelling places.
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Assyrian and Babylonian Literature: Selected Translations THE LEGEND OF DIBBARA, THE PLAGUE GOD 313 / ADAPA AND THE SOUTH-WIND / ADAPA AND THE SOUTH-WIND 315 / ADAPA AND THE SOUTH-WIND 317; lines 19964-20044 confidence: medium

Adapa enters Anu's presence; Anu, called king, asks why he broke the wing of the south-wind.

Adapa enters Anu's presence among divine beings and is later ordered to be led back to his land.
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Assyrian and Babylonian Literature: Selected Translations U2 ASSYRIAN AND BABYLONIAN LITERATURE / ANNALS OF ASHURBANIPAL 113 / ANNALS OF ASHURBANIPAL 115 / ANNALS OF ASHURBANIPAL; lines 9464-9557 confidence: high

The gods announce Ashurbanipal's lordship and say he will lead the female divinity from Elam to E-anna; he takes her hand, brings her into Erech, and installs her in E-shargubana.

The female divinity is led from Elam to E-anna and housed in an everlasting shrine.
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Cuneiform Parallels to the Old Testament EIGHTH TABLET / NINTH TABLET / TENTH TABLET / ELEVENTH TABLET; lines 7166-7222 confidence: medium

After the long journey reaches land, Gilgamesh bathes in a fresh-water pool; while he is bathing, a serpent steals the precious plant and leaves the hero disconsolate.

After the plant is stolen and the hero is left disconsolate, Gilgamesh and Ur-shanabi return overland to Uruk, where Gilgamesh speaks of rebuilding the walls.
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Cuneiform Parallels to the Old Testament I. BABYLONIAN / MM IV: / OTHER EARLY BABYLONIAN AND / ASSYRIAN RULERS1; lines 13695-13827 confidence: medium

The gods of the Sea Land came back to their place; epidemics were in Assyria.

The gods of the Sea Land are said to have come back to their place.
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Cuneiform Parallels to the Old Testament II. A CERTIFICATE OF ADOPTION1 / IV. THE CODE OF HAMMURAPI / LITERATURE / PROLOGUE1; lines 23043-23160 confidence: medium

A captured soldier or constable stationed in the king's garrison receives back his field and garden if he returns and reaches his city.

A captured soldier or constable who returns to his city receives back his field and garden and resumes his own affairs.
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Cuneiform Parallels to the Old Testament II. A CERTIFICATE OF ADOPTION1 / IV. THE CODE OF HAMMURAPI / LITERATURE / PROLOGUE1; lines 23957-24083 confidence: medium

If a captive husband returns and regains his city after his wife entered another house and bore children, the woman returns to her first husband and the children follow their father.

If the captive husband later returns and regains his city, the woman returns to her first husband and the children follow their father.
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Cuneiform Parallels to the Old Testament LETTERS FROM TA'ANEK 2S1 / III. ASHURNAZIRPAL (885-860 B. C.) / IV. SHALMANESER III (859-825 B. C.) / VI. TIGLATHPILESER IV (745-727 B. C.); lines 19260-19405 confidence: medium

"Hanno of Gaza fled before my arms and escaped to Egypt: the city of Gaza I captured, his goods, his possessions, his gods I carried away"

Hanno flees to Egypt, and a fragmentary continuation describes a fleeing figure being brought back to his place.
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Cuneiform Parallels to the Old Testament MM IV: / OTHER EARLY BABYLONIAN AND / ASSYRIAN RULERS1 / BABYLONIAN CHRONICLE 2X3; lines 13829-13951 confidence: medium

The gods of Uruk and its inhabitants are plundered; Nergal-ushezib goes with or joins the Elamites, and inhabitants are taken away, with uncertainty marked in the translation.

The gods of Uruk are plundered, and later the gods of Uruk return from Eridu to Uruk.
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Cuneiform Parallels to the Old Testament MM IV: / OTHER EARLY BABYLONIAN AND / ASSYRIAN RULERS1 / BABYLONIAN CHRONICLE 2X3; lines 13953-14085 confidence: high

“the god Ka-di and the other gods of Dur-ilu returned to Dur-ilu. The chief god and the other gods of Dur-Sharrukin returned to Dur-Sharrukin.”

The passage explicitly reports gods of Dur-ilu, Dur-Sharrukin, and Agade returning to or entering their cities, including return from Elam for the gods of Agade.
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Cuneiform Parallels to the Old Testament MYTHOLOGICAL TEXTS / I. THE CREATION / THE SECOND TABLET / THE SECOND TABLET; lines 1865-1997 confidence: medium

“O my son, who knowest all wisdom, / Appease Tiamat with thy pure incantation”; he is told his blood shall not be poured out and he shall return again.

The son is told that his blood will not be poured out and that he will return again.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7224-7452 confidence: high

Gilgamesh fails the conditions for reaching the dead; Ellil and Sin do not grant his request, while Ea commands Nergal to send up Engidu's spirit.

Ea commands Nergal, and Nergal opens the earth so Engidu's spirit comes out and speaks with Gilgamesh.
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Cuneiform Parallels to the Old Testament OTHER EARLY BABYLONIAN AND / ASSYRIAN RULERS1 / BABYLONIAN CHRONICLE 2X3 / II. ASSYRIAN; lines 14571-14853 confidence: low

Entries include Sharpati-Bel against Zarati, Bel-balat against Der with the great god going to Der, further campaigns, and “Adad-nirari, King of Assyria. Against Media.”

The passage states that the great god went to Der after an entry against the city of Der.
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Cuneiform Parallels to the Old Testament OTHER EARLY BABYLONIAN AND / ASSYRIAN RULERS1 / BABYLONIAN CHRONICLE 2X3 / II. ASSYRIAN; lines 14855-15090 confidence: medium

Year 789 notes that the foundation of the temple of Nabu in Nineveh was laid; year 788 says Nabu entered the new temple; year 786 says the great god returned to Der.

The year 786 entry states that the great god returned to the city of Der.
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Cuneiform Parallels to the Old Testament SECOND TABLET / THIRD TABLET / FOURTH TABLET / FIFTH TABLET; lines 6241-6257 confidence: high

The contest account is lost; its issue is reported as a great victory for the two friends, who return joyously to Uruk, probably bringing the long-lost statue of Irnini.

The issue of the contest is reported as a great victory for the two friends, who return joyously to Uruk.
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Cuneiform Parallels to the Old Testament TABLET XO. 3 / NO. 2 / TABLET NO. 3 / TABLET NO. 2; lines 5654-5814 confidence: high

Anu asks why Adapa has not eaten or drunk; Adapa says Ea told him not to eat or drink; Anu orders him taken and returned to his earth.

After Adapa refuses food and water and explains Ea's instruction, Anu orders that he be taken and brought back to his earth.
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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 TWELFTH TABLET / VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1; lines 8729-8924 confidence: medium

From the first through seventh doors, Ishtar is brought out and receives back the breech-cloth, bracelets, girdle with birth stones, breast ornaments, neck chains, ear pendants, and great crown.

At each door Ishtar receives back a garment or ornament, culminating in the great crown of her head.
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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: high

Male and female wailers are mentioned; the dead return and smell incense; a note says the poem is part of a ritual said at a sacred meal for the souls of the dead.

The closing lines mention wailers, incense, and the dead returning; a note identifies the poem as part of a ritual at a sacred meal for souls of the dead.
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Cuneiform Parallels to the Old Testament VI. TIGLATHPILESER IV (745-727 B. C.) / VII. SARGON II (722-705 B. C.)1 / VIII. SENNACHERIB (704-682) / ESARHADDON; lines 20682-20800 confidence: high

Adumu, a fortress of Aribi, had been captured by Sennacherib, Esarhaddon's father and begetter, and its gods were brought to Assyria.

Gods captured from Adumu are brought to Assyria, requested by Hazael, repaired and inscribed by Esarhaddon, then returned to Hazael and associated with Tabua's return to her land.
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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 21245-21354 confidence: medium

An enemy stranger had taken possession of the mountain, removed its products, and the inhabitants fled far away.

The inhabitants flee when an enemy occupies the mountain, and the royal speaker gathers the scattered people, returns them to their place, and settles them in peace and safety.
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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 10308-10486 confidence: medium

“My prayer is unto thee, dissolve my ban. Blot out my sin, my fault, my mockery and my offence... Free my breast, send me comfort, Guide my footsteps... among the living.”

The speaker asks to walk among the living, have comfort sent, have angry deities become favorable, have the quenched torch relit, and have the scattered family collected.
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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 9892-10095 confidence: medium

A note says the hymn was to be used on the eleventh day of Nisan, the first month of the new year, when Marduk entered his own sanctuary in Esagila.

The colophon note says the hymn was used on the eleventh day of Nisan, when Marduk entered his own sanctuary in Esagila.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 3290-3495 confidence: medium

Uta-Napishtim tells Ur-Shanabi to take Gilgamish to bathe, wash off stains, cast off pelts, renew his fillet, and clothe him in a mantle that will stay fresh until he reaches his city.

Before the homeward journey is completed, Gilgamish is washed, his stains and pelts are removed, and he is clothed in a fresh mantle meant to last until he reaches his city.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 3290-3495 confidence: medium

Gilgamish and Ur-Shanabi arrive in high-walled Erech; Gilgamish tells Ur-Shanabi to inspect the ramparts, base, kiln-burnt bricks, bitumen groundwork, gardens, and Temple of Ishtar.

After the loss of the plant, Gilgamish and Ur-Shanabi arrive in high-walled Erech, and Gilgamish points to the city's ramparts, bricks, foundations, gardens, and Temple of Ishtar.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 3640-3739 confidence: medium

The speaker petitions Ea with the same request. Ea gives ear and tells Nergal to open a hole in the earth so Enkidu's spirit may rise and speak with his brother.

Ea orders Nergal to open the earth so Enkidu's spirit may issue forth and speak with his brother; Enkidu's spirit emerges and converses.
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native american plateau

Myths of the Modocs A MEDICINE STORY. NUMBER II / MYTHS OF THE MODOCS 375 / A SKOKS STORY / MYTHS OF THE MODOCS 377; lines 19276-19336 confidence: medium

Skoks appears sky-high and cloud-bearing, half white and half black; after collision the boy and Skoks turn to rock, their spirits emerge, and the ordure turns to rock.

The boy's body turns to rock, his spirit emerges, and the next morning his spirit returns home as a young man who is made chief.
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Myths of the Modocs CHAEIACTERS / MYTHS OF THE MODOCS 53 / MYTHS OF THE MODOCS 56 / MYTHS OF THE MODOCS 57; lines 3441-3539 confidence: medium

Kahkaas says the other five brothers will come; the killed brother's scream has been heard, and the brothers are running.

Wus and Kahkaas flee home through wind, snow, and a sequence of houses while the brothers pursue and finally give up.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 319 / MYTHS OF THE MODOCS 321 / MYTHS OF THE MODOCS 323; lines 16748-16849 confidence: medium

During the journey, the youngest brother puts a small piece of dried meat in a basket and the basket becomes full; he puts it on Pitoiois' back and tells her to go to her brothers' house.

Pitoiois returns to her brothers, explains that the Wulkutska brothers saved her from Wus, and identifies the youngest brother as her husband.
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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 OP THE MODOCS 221 / MYTHS OF THE MODOCS 223 / MYTHS OF THE MODOCS 225; lines 11592-11690 confidence: medium

The old woman asks for someone to scream, says the spirit is near where the sun goes down, Skoks enters a man and screams, and the spirit turns back, enters the body, and the young woman stands up well.

The old woman says the woman's spirit has nearly reached where the sun goes down, then reports it turning back and entering its body.
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Myths of the Modocs GAK AND THE KAIUTOIS BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 209 / MYTHS OF THE MODOCS 211; lines 10907-10996 confidence: medium

Wus sees the fire and hears people talking, runs toward them, but the fire and talking are always farther away and he cannot get closer.

Wus is drawn away from home, becomes too weak to walk near the great water, is rescued by his aunt, and later travels home.
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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: high

Kumush says he is leaving, takes his daughter's bones, selects bones by quality for tribes, fills a basket with shin-bones and wrist-bones, and starts up the steep, slippery eastern road out.

Kumush repeatedly climbs the steep eastern road out while carrying a basket of bones from the underworld.
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Myths of the Modocs MYTHS OF THE MODOCS 109 / MYTHS OF THE MODOCS 111 / MYTHS OF THE MODOCS 113 / MYTHS OF THE MODOCS 115; lines 6137-6238 confidence: low

Yahyahaas demands wrestling, builds a fire, and fastens his leg to rocks. The elder tells the younger to shut his eyes, run east on the water, and not look back; he says, "We are leaving the world, but each year we shall see our father's country."

The elder brother says that although they are leaving the world, each year they will see their father's country.
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Myths of the Modocs MYTHS OF THE MODOCS 13 / MYTHS OF THE MODOCS 15 / THE FIVE BROTHERS OF LATKAKAWAS / CHARACTERS; lines 1308-1446 confidence: medium

For five days Lisgaga sits on the housetop making a tula grass mat and waiting for her brother, while her sister threatens and mocks her, saying a wild beast will eat him.

Lisgaga waits on the housetop for five days and on the sixth morning hears her brother’s song near the mountains.
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Myths of the Modocs MYTHS OF THE MODOCS 15 / THE FIVE BROTHERS OF LATKAKAWAS / CHARACTERS / MYTHS OP THE MODOCS 19; lines 1449-1547 confidence: high

Gaukos takes gifts including a unique seamless beaded buckskin dress for his little sister and a less fine buckskin dress for the elder sister.

Gaukos returns home as a changed, moonlike, full-grown man carrying gifts, and Lisgaga later says the elder sister had thrown him out.
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Myths of the Modocs MYTHS OF THE MODOCS 175 / MYTHS OF THE MODOCS 177 / MYTHS OF THE MODOCS 179 / MYTHS OF THE MODOCS 181; lines 9356-9439 confidence: high

Goshgoise and his wife go to his grandmother's house with old woman Tsmuk and her sons; the daughter keeps a ball of light, people fear them, the grandmother recognizes Goshgoise as her grandson, and he lives in his own country with wives, grandmother, and kin.

Goshgoise goes to his grandmother's house, the people fear the arrivals, and the grandmother recognizes him as her grandson, after which he lives in his own country with kin.
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Myths of the Modocs MYTHS OF THE MODOCS 289 / MYTHS OF THE MODOCS 291 / MYTHS OF THE MODOCS 293 / MYTHS OF THE MODOCS 295; lines 15449-15553 confidence: medium

When the children realize they ate their father, they send objects such as knives, hatchets, beads, shells, and blankets to lie in Tskel’s path, with the effect that taking one would kill him.

After Tskel escapes, the old man’s children send attractive objects to lie in his path, and taking any one would kill him; he is injured by the final stone knife but heals himself and continues home.
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Myths of the Modocs MYTHS OF THE MODOCS 289 / MYTHS OF THE MODOCS 291 / MYTHS OF THE MODOCS 293 / MYTHS OF THE MODOCS 295; lines 15449-15553 confidence: medium

Tskel reaches home and finds Skotiks and little Tciiskai with their hair covered in deer fat and pounded coal, mourning for him.

Skotiks and little Tciiskai are mourning for Tskel when he reaches home alive.
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Myths of the Modocs MYTHS OF THE MODOCS 299 / MYTHS OF THE MODOCS 301 / MYTHS OF THE MODOCS 303 / MYTHS OF THE MODOCS 305; lines 15955-16048 confidence: high

Tcuskai returns home quietly while Tskel and Skofiks are mourning for him; he asks why they mourn and tells them to wash their heads.

Tskel and Skofiks mourn for Tcuskai; he returns quietly with meat that becomes small but remains enough for winter, and fat on his head is declared able to feed all people.
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Myths of the Modocs MYTHS OF THE MODOCS 329 / MYTHS OF THE MODOCS 331 / ILYUYU AND KULTA'S SISTERS / CHARACTERS; lines 17275-17362 confidence: medium

Kulta's wife cries, gives her brother beads, a bow, and arrows; he starts home, calls the pet wolf, speaks and sings about the trouble of going with his sister, then discards some beads when his pack feels heavy.

As the young man travels home, his pack and possessions repeatedly feel heavy, causing him to throw away beads, weapons, a quiver, and a moccasin; the sister says she knows what the women are doing to him.
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Myths of the Modocs MYTHS OF THE MODOCS 35 / MYTHS OF THE MODOCS 37 / KUMUSH AND HIS DAUGHTER / CHARACTERS; lines 2446-2533 confidence: medium

Kumush leaves Tula Lake, wanders over the earth to the edge of the world for many years, and returns to Nihlaksi, where his sweat-house had been and where earlier events occurred.

Kumush leaves Tula Lake, wanders over the earth to the edge of the world for many years, then returns to Nihlaksi with his daughter.
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Myths of the Modocs MYTHS OF THE MODOCS 89 / CHARACTERS / WEST WIND'S WIVES / CHARACTERS; lines 5036-5087 confidence: medium

Mowas visits her father at Moasanik; with only Tanias in the house it becomes cold with snow and ice, and the younger brother looks south and fears freezing.

The younger brother says they will freeze if Mowas does not come, and her arrival melts snow, dries the house, brings sun, and provides food.
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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

Tcikas camps, digs roots, and mourns for Isis; the child calls Isis father, and Tcikas says the father is dead until she sees Isis.

Tcikas believes Isis is dead or lost, but the child sees him return and Isis explains how he was saved and cured.
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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 4252-4377 confidence: medium

The woman gives birth to four male pups and is abandoned; living near Lytton, she fishes by torchlight and discovers that her children become human to play, removing and replacing dogskins when they think she is away.

The woman is left by her family and people, lives apart with her children, and later returns with her sons after their success as hunters is reported and verified.
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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 child’s parents call for Owl to take him; Owl comes at night, takes him away, rears him, and the boy becomes a celebrated hunter.

Owl takes the child and raises him; Short-tailed Mouse reveals that Owl stole him, and the boy returns to his people.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 1292-1442 confidence: high

A following incident describes the boy visiting spiders who let him down from the sky; the author compares this with lower Fraser River spiders lowering a visitor in a basket tied to a long rope and with a Chippewayan rope descent.

The passage describes spiders letting the boy down from the sky and compares this with lower Fraser and Chippewayan rope or basket descents.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 504-676 confidence: medium

The passage says Nlaka'pamux rituals were not highly developed; there were no secret societies or extended ceremonials with dramatized myths; periodic dances seem to have included sacrifices to the sun and were connected with the idea that the dead would return from the land of the shades.

The passage says ceremonies appear connected with the idea that the dead would return from the land of the shades.
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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 I. THE COYOTE. / III. KOKWE'LA. / IV. THE BUSH-TAILED RAT. / V. THE OLD MAN.; lines 8026-8057 confidence: medium

The Old Man is expected to return among clouds of tobacco smoke.

The Old Man is expected to return among clouds of tobacco smoke.
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Traditions of the Thompson River Indians of British Columbia OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3) / XXXVIII. THE BROTHERS.; lines 6005-6063 confidence: medium

After sobering, the cannibal pounds inside the coffin; the townspeople ask to see him, the lad releases him, and the cannibal kills and eats all the people while the lad alone escapes.

After the cannibal destroys the town, the lad alone escapes and reaches home with the magic staff and great wealth.
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Traditions of the Thompson River Indians of British Columbia TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER / NOTES.; lines 6439-6559 confidence: high

The word is glossed as raised or lifted; some say Coyote lifted his eyelids and the tree grew taller each time; NLi’ksEntEm is Coyote’s eldest son, and three worlds are described: this world, an upper world he visited, and a lower world of Ant people.

The passage explicitly states three worlds and identifies NLi’ksEntEm as visiting the upper world, later returning by basket.
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Traditions of the Thompson River Indians of British Columbia TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER / NOTES.; lines 6439-6559 confidence: high

The Nkamtci’nEmux say NLi’ksEntEm went to the upper world ignorant but returned skilled and wise because his grandfather Spider advised and trained him in magic.

A Nkamtci’nEmux variant says NLi’ksEntEm went to the upper world ignorant and returned skilled and wise after Spider advised, trained, and taught him magic.
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Traditions of the Thompson River Indians of British Columbia TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER / NOTES.; lines 6815-6981 confidence: high

The Old Man, Chief, Great Chief, or Big Mystery is described as an ancient mythological figure, an old man with exceptional magic, a superior being, creator and transformer like Coyote, expected to return with good and happy days, but not an object of prayer or special reverence.

The Old Man is described as a creator and transformer like Coyote and as expected to return bringing good and happy days for the Indians.
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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 2037-2116 confidence: high

NLi‘ksEntEm says he is homesick in the upper world and asks Spider for help; Spider says he will lower him in a basket and warns him about four obstacles and not opening his eyes until he hears crows.

NLi‘ksEntEm is homesick in the upper world and Spider lowers him back to his own country in a basket.
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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 2119-2223 confidence: medium

Raven discovers Nui'ksentem's returned presence and deer fat in the lodge, receives food for secrecy, hides it among moss for his children, and is later forced to reveal the source after the children expose the food.

Nui'ksentem has returned secretly with deer fat and meat; Raven tries to keep the secret, but the hidden food exposes the return.
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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 THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 3444-3575 confidence: medium

The Old Man makes a large house of ice in a far-away part of the world, places Coyote there to await his coming, puts inside a log that will burn forever, and the narrative says the Indian dead will be brought back from the land of shades.

The Old Man places Coyote in a far-away hidden house of ice, with a log that burns forever, to await the Old Man's future coming.
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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 3578-3641 confidence: medium

“The Old Man will come back some day with the Coyote” and help the Indians, appearing in tobacco smoke.

The Old Man is said to return someday with Coyote and help the Indians.
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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 3578-3641 confidence: medium

The Old Man turns bad people into animals and birds, leads good people away, and Swan accompanies him to the Old Man’s abode.

Swan reaches the Old Man’s abode, stays there, then returns to his own country because of his child.
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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: medium

Owl, a great hunter, takes a troublesome boy, rears him as a powerful hunter, drives deer toward him near the mountain top, and calls him “my slave.”

Owl takes the boy, rears him into a hunter, but Short-tailed Mouse tells him Owl is not his father, and he returns to his tribe.
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Traditions of the Thompson River Indians of British Columbia XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3); lines 5508-5627 confidence: medium

At an entrance or door, a man bars the way, asks why mortals have come to the land of souls, says their mother is there but they cannot enter alive or take her away, removes one brother's body or mortal part, lets him enter, and the other brother returns.

Two brothers arrive together, but one enters after his mortal part is removed while the other comes back.
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Traditions of the Thompson River Indians of British Columbia XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3); lines 5630-5733 confidence: medium

The woman returns with her two children to her own country. Her sister and mother at first disbelieve because she had been dead and buried, then recognize her; people gather to see and hear her, and she later returns to Nicola.

The revived woman returns to her own people with her children; relatives initially disbelieve because she was dead and buried, then recognize her and hear her story.
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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 5736-5830 confidence: high

On the homeward journey the young man’s brothers throw him into a chasm; Wolf, Magpie, and others fail to rescue him, but an old Coyote near Spences Bridge draws him out with his tail.

After his brothers abandon him in a chasm, the young man escapes, returns home, reunites with his wife, and gains recognition for magic.
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Traditions of the Thompson River Indians of British Columbia XXIX. AQ. / XXXII. THE YOUNG MEN WHO LOST THEIR MOTHER. / XXXIII. THE SKUNK AND THE BADGER. / MXXIV. THE LAD WHO CAUGHT THE WIND.; lines 8589-8604 confidence: medium

Animals try to pull the young man out by their tails; Coyote succeeds; the young man changes birch-bark back into a horse and overtakes his wife.

After being rescued and restoring the horse, the young man overtakes his wife.
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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: medium

After some time the woman returns to her country; her younger sister recognizes her and reports the return to their mother, who does not believe her.

The woman returns to her country, is recognized by her younger sister, and the report is not believed by her mother.
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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 7589-7668 confidence: medium

Variants: the group may be xaha’ supernatural beings rather than Shuswap of Kamloops; the brothers may make a canoe, cross a river and lake, pass through increasing darkness then increasing light, and both enter.

Variant notes link the brothers’ canoe or water crossing, dark-to-light progression, entry into a destination, and the bringing back of a woman’s soul.
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Wishram Texts COLLECTED BY / JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR.; lines 5717-5833 confidence: high

The girl floated day and night for five years, returned on a small bit of ice nearly reduced to skin and bones, died after being brought into the village, later came to life, and took a year before she could eat much.

The girl floats for five years on ice, returns nearly reduced to bones, dies, and later comes to life.
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Wishram Texts COLLECTED BY / JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR.; lines 6218-6281 confidence: medium

People catch the boy by force; he struggles toward the water, first eats only raw salmon and fish and will not talk, then gradually acts human and works at making bows and arrows.

People seize the boy from among the seals, bring him to shore by force, and he gradually resumes human behavior.
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Wishram Texts COLLECTED BY / JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR.; lines 6218-6281 confidence: high

People cover his head in a canoe; he throws the cover off, sees and names the seals, says “I am going,” jumps into the water, and tells his parents, “I have a home down in the water. I will remain there hereafter.”

The boy removes the head covering, calls the seals, jumps into the water, and tells his parents he has a home below where he will remain.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7908-8025 confidence: medium

First-Blush-of-Morning bears two boys fastened together. The young man scratches a little hole and looks down to the world below, seeing his sister and all the people mourning and men bringing bundles of bones; he cries and lies on the bed five days and nights.

The young man sees his family mourning and collecting bones below, is sent back from Sun's house, restores his mother, and rejoins his family.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7908-8025 confidence: medium

The returned man meets his sister, tells her to have the parents clean the house five times and burn sweet stuff five times, heals his blind mother with one of his hairs, and comes on the fifth day with his wife and two boys for a feast and presents.

The returned man orders the house cleaned five times and sweet stuff burned five times before he and his family arrive on the fifth day.
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Wishram Texts JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3; lines 6283-6401 confidence: medium

A village opposite The Dalles has a quarrelsome boy; the chief orders the boys to abandon him at a distance while the village moves away, and the boys leave voices to answer him.

The boy is forcibly left behind, survives with scarce supplies and fishing, later receives a house and wife, and finally becomes chief when the people return.
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Wishram Texts JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3; lines 6519-6652 confidence: medium

Coyote loses consciousness and revives in a dark place, wondering if Itdi'xyan swallowed him; he hears a bell-like sound and whispering voices.

Coyote awakens inside Itdi'xyan, identifies the heart above him, cuts it with a flint knife, and is expelled with the other people.
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Wishram Texts JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3; lines 6519-6652 confidence: medium

Itdi'xyan again asks Coyote to leave; Coyote tells all the people to lock arms, the heart drops, and Itdi'xyan blows the people out near Celilo while Coyote is thrown farther south over the Celilo hills.

After Coyote cuts Itdi'xyan's heart and tells the people to lock arms, Itdi'xyan blows all the people out near Celilo and Coyote farther south.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 2676-2795 confidence: medium

Coyote and Eagle go to fetch their wives and arrive at a great river where no land is visible and only water is present.

Coyote and Eagle travel to fetch their wives and sons from the place across the water and begin homeward with them hidden in a box.
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egyptian

Development of Religion and Thought in Ancient Egypt DEATH A GLAD RELEASE / EMERGENCE OF THE MORAL SENSE 197 / SOCIAL FORCES AND REUGION 203 / SOCIAL FORCES AND RBUOION 211; lines 7970-8053 confidence: medium

The sage looks forward to restoration of the land as a consequence of admonitions to reform and sees the ideal ruler whose advent he longs for.

The sage longs for the ideal ruler's advent, and Breasted states that hope for the good king's imminent appearance is present in the final question about his absence.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 63 / LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69; lines 2543-2586 confidence: medium

The portrait statue might serve as a body for the disembodied dead, enabling return to temple or tomb-chapel and a semblance of bodily presence.

The dead may return to the temple or tomb-chapel by means of the portrait statue and nearby bodily representations.
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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: high

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 false door is described as the opening through which the king's spirit might re-enter the temple from the sepulchre below the pyramid.
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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 9858-9948 confidence: medium

Torches are set around offerings on a large stone offering-table before Hepzefi's statue in a wall niche; the group withdraws while glancing at a false door through which Hepzefi may issue from the shadow world and re-enter this world for New Year's Eve festivities.

The false door is described as the point through which Hepzefi may issue from the shadow world, re-enter this world, and join New Year's Eve festivities.
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Development of Religion and Thought in Ancient Egypt TRIUMPH OF 0SIRT8 299 / LECTURE IX / THE IMPERIAL AGE AND MONOTHEISM 313 / THE IMPERIAL AGE AND MONOTHEISM 315; lines 11635-11749 confidence: medium

The hymn greets the beautiful god of every day as rising every morning without ceasing, unwearied in labor, with rays and brilliance surpassing gold, and as a craftsman shaping his own limbs.

The hymn repeatedly describes morning rising, sailing across the sky, setting, night passage, and waking to rise 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 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 Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty IXTH DYNASTY / THE PEASANT AND THE WORKMAN / GOING TO WAWAT, XIITH DYNASTY / THE SHIPWRECKED SAILOR; lines 1040-1143 confidence: high

The wise servant reports safe return from Wawat and Senmut, urges his lord to wash and tell the majesty, and the lord warns that speech can save or shame a man and should be quiet.

The frame stresses safe return from Wawat and Senmut, and the embedded tale includes a foretold return from the isolated island to the sailor's home.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty IXTH DYNASTY / THE PEASANT AND THE WORKMAN / GOING TO WAWAT, XIITH DYNASTY / THE SHIPWRECKED SAILOR; lines 1040-1143 confidence: medium

The serpent questions the sailor about what brought him to the isle, threatens that he will vanish like flame if he does not answer, then carries him in his mouth to his resting-place and lays him down unharmed before questioning him again.

The serpent first threatens the sailor if he does not answer, then tells him not to fear, explains divine preservation, and foretells his return home by ship after four months.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty IXTH DYNASTY / THE PEASANT AND THE WORKMAN / GOING TO WAWAT, XIITH DYNASTY / THE SHIPWRECKED SAILOR; lines 1040-1143 confidence: high

The serpent says that if the sailor is strong and patient, he will embrace his infants and wife and return to his house, land, and kindred.

The serpent predicts that the sailor will embrace his infants and wife and return to his house and land among his kindred.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty IXTH DYNASTY / THE PEASANT AND THE WORKMAN / GOING TO WAWAT, XIITH DYNASTY / THE SHIPWRECKED SAILOR; lines 1145-1157 confidence: high

The speaker bids farewell and tells the narrator to go to his house, see his children again, and let his name be good in his town.

The speaker bids farewell and instructs the narrator to go to his house, see his children again, and have a good name in his town.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE FAREWELL / XIITH DYNASTY / THE ADVENTURES OF SANEHAT / THE FLIGHT; lines 1352-1446 confidence: high

In petition, Sanehat recalls flight, hunger, nakedness, and wandering, contrasts present prosperity, and asks forgiveness, return, and embalming in his birth land.

Sanehat asks forgiveness for his flight, asks to revisit his birthplace and return to Egypt, and receives a royal decree to lead him back.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE FAREWELL / XIITH DYNASTY / THE ADVENTURES OF SANEHAT / THE FLIGHT; lines 1448-1535 confidence: high

Sanehat is told to leave his riches, come to Egypt and the palace, bow before the Great House, and receive high status and full funerary treatment, including embalming, procession, tomb, offerings, and a pyramid; he will not die in a strange land or be buried by the Amu.

The royal order instructs Sanehat to leave foreign riches, come to Egypt and the palace, and avoid dying or being buried in a strange land; Sanehat receives this as deliverance.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE FAREWELL / XIITH DYNASTY / THE ADVENTURES OF SANEHAT / THE FLIGHT; lines 1537-1631 confidence: high

Sanehat holds a feast in Iaa, transfers goods and leadership to his eldest son, travels south to the roads of Horus, and is met through palace notification and royal presents for the Sati escorts before reaching Thetu.

Sanehat travels south toward Egyptian-controlled roads, is summoned to the palace, and is described in the hymn and royal speech as a traveller or wanderer who fled.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE FAREWELL / XIITH DYNASTY / THE ADVENTURES OF SANEHAT / THE FLIGHT; lines 1537-1631 confidence: high

The king says, "Let him not fear, let him be freed from terror," and appoints Sanehat a Royal Friend among nobles and courtiers, ordering wealth to be sought for him.

The king frees Sanehat from fear, grants him noble status as Royal Friend, brings him into the circle of courtiers, and provides house, wealth, and honors.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE FAREWELL / XIITH DYNASTY / THE ADVENTURES OF SANEHAT / THE FLIGHT; lines 1725-1824 confidence: high

Sanehat appeals to the queen; Pharaoh's decree graciously replies, assures welcome on return, and promises a tomb in the company of the royal children.

Pharaoh's decree assures Sanehat of welcome on return and grants recognition through burial among royal children.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE FAREWELL / XIITH DYNASTY / THE ADVENTURES OF SANEHAT / THE FLIGHT; lines 1826-1867 confidence: medium

Sanehat’s long hair, age, and strange dress alter his appearance so much that his former mistress and companions do not recognize him.

Sanehat’s return is marked by changed hair, age, and dress, causing former associates not to recognize him.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE FAREWELL / XIITH DYNASTY / THE ADVENTURES OF SANEHAT / THE FLIGHT; lines 1826-1867 confidence: high

Sanehat’s renewal of old national ways is described as like returning from rough life to civilization, with comforts especially welcome in old age after unsettled life.

Sanehat’s renewal of old national ways is explicitly described as a return from rough, unsettled life to comforts of civilization.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE PEASANT AND THE WORKMAN / GOING TO WAWAT, XIITH DYNASTY / THE SHIPWRECKED SAILOR / THE FAREWELL; lines 1160-1236 confidence: high

The serpent foretells that the sailor will reach his country in two months, embrace his children, and rest in his tomb; the sailor goes to the shore, calls the sailors, and worships the island master and inhabitants.

The serpent foretells the sailor’s return to his country in two months, reunion with his children, and eventual rest in his tomb; the sailor later anticipates arrival at Pharaoh’s palace.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty EDWARDS PROFESSOR OF EGYPTOLOGY, UNIVERSITY COLLEGE, LONDON / ILLUSTRATED BY TRISTRAM ELLIS / SECOND EDITION / PREFACE; lines 68-141 confidence: medium

“The old refugee Sanehat craving to be buried with his ancestors in the blessed land, the enterprise and success of the Doomed Prince, the sweetness of Bata, the misfortunes of Ahura”

Sanehat is described as an old refugee craving burial with his ancestors in the blessed land.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1460-1552 confidence: medium

Setna takes the book and leaves the tomb; Light goes before him and Darkness behind him; Ahura laments that power is gone from the tomb; Na-nefer-ka-ptah predicts the book will be brought back with a forked stick and fire-pan; the tomb closes.

Na-nefer-ka-ptah and the king both state that Setna will be made to bring the book back with a forked stick and a fire-pan.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1554-1639 confidence: high

Na-nefer-ka-ptah tells Setna that Ahura and Mer-ab are in Koptos and asks him to bring them into the tomb by the skill of a good scribe.

Na-nefer-ka-ptah asks Setna to bring Ahura and Mer-ab from Koptos into his tomb, and they are later brought as honored persons to the catacombs.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1554-1639 confidence: medium

The king orders Setna to go to Koptos and bring Ahura and Mer-ab; Setna receives the royal boat and sails to Koptos.

The royal boat is requested, supplied, and used to transport Ahura and Mer-ab as honored persons from Koptos to Memphis.
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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 5802-5866 confidence: high

Osiris returns from the other world, appears to Horus, encourages him to fight, and instructs him in arms.

Osiris returns from the other world to instruct Horus, and Horus declares vengeance for his parents as the highest action.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV.; lines 1445-1475 confidence: medium

Khensu Pa-ari-sekher arrives in Bekhten after a seventeen-month journey and is cordially welcomed by the Prince.

Khensu Pa-ari-sekher journeys to Bekhten, is held there through his statue, and ultimately returns to his Egyptian temple in peace.
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Legends of the Gods: The Egyptian Texts, edited with Translations 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. / A LEGEND OF PTAH NEFER-HETEP AND THE PRINCESS OF BEKHTEN.; lines 3683-3782 confidence: high

After three years and nine months in Bekhten, the sleeping Prince sees the god come out of his shrine in the form of a golden hawk, fly up into the heavens, and depart to Egypt.

The prince sees the god leave his shrine in the form of a golden hawk, fly into the heavens, and depart to Egypt; the image subsequently returns to Thebes.
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Legends of the Gods: The Egyptian Texts, edited with Translations 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. / A LEGEND OF PTAH NEFER-HETEP AND THE PRINCESS OF BEKHTEN.; lines 3683-3782 confidence: medium

The Prince permits the image of the god to set out for Egypt and gives many great gifts of beautiful things, with soldiers and horses accompanying him.

The Prince sends gifts with the returning image, and Khensu Pa-ari-sekher-em-Uast places the gifts before Khensu Nefer-Hetep rather than keeping them for his own temple.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1061-1132 confidence: high

Chapters CXV-CXXXII make the deceased lord of Tuats of Memphis and Heliopolis, supply food, identify him with Thoth, address Judgment, include prayers and hymns, secure Boats of Sunrise and Sunset, and enable return to earth and a former house.

Chapter CXXXII enables the deceased to return to earth and visit the house he had lived in.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat III I I I / I I I I / CHAPTER XII. / I I I I I I I; lines 8461-8761 confidence: medium

The gods "join themselves unto Ra in the sky" to receive the great god at his coming forth in the east each day; their Tuat forms belong to this Circle.

Lower-register gods join Ra in the sky to receive him at his coming forth in the east each day.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SEVENTH DIVISION OF THE TUAT 191 / ELEVENTH DIVISION OF THE TUAT 201 / TWELFTH DIVISION OF THE TUAT / FIRST HOUR OF THE NIGHT 205; lines 9481-9520 confidence: medium

Thick or solid darkness refers to the extreme end of the Tuat, painted like a black wall with red spots, containing an opening through which Ra's boat emerges every morning.

The passage states that the extreme end of the Tuat has an opening through which the boat of Ra emerges every morning.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRAISES OF RA 345 / THE PRAISES OF RA 347 / TEM OF HELIOPOLIS 349 / RA-TEM OF HELIOPOLIS 351; lines 15538-15656 confidence: high

Ra-Tem is identified with Osiris and young Horus; the Mut-hetep hymn is described as enabling a reciting spirit to come forth by day, take any desired form, and have power in the Tuat.

The hymn is explicitly said to allow a reciting spirit to come forth by day, assume forms, and have power in the Tuat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AMEN-HETEP IV. (KHU-EN-ATEN) 71 / ATEN WORSHIP / HYMN TO ATEN / HYMN TO ATEN; lines 4187-4265 confidence: high

Aten rises in his creations as “the living Aten” and “dost rise, and dost shine, and dost depart on thy path, and dost return.”

The living Aten rises, shines, departs on his path, and returns, and is visible above the earth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO ATEN / HYMN TO ATEN 79 / ATEN WORSHIP 81 / AMEN-HETEP IV. 83; lines 4463-4546 confidence: medium

Amen-hetep IV devoted his years at Khut-Aten to building the new capital and developing Aten's cult, while Egypt worsened politically and the priesthood of Amen-Ra waited to restore the national god and set up a favorable king.

The passage repeatedly frames events as restoration: Amen-Ra is to be restored to his proper place, Amen's name and figure are restored, the court returns to the old capital, and Thebes once more becomes capital.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KHENSU NEFER-HETEP 37 / NEFER-HETEP. / PRINCESS OF BEKHTEN 39 / PRINCESS OF BEKHTEN 41; lines 2456-2488 confidence: medium

The Prince recognizes Khensu's power and plans to keep him; Khensu stays for three years, four months, and five days, then departs from his shrine and returns to Egypt as a golden hawk.

The Prince of Bekhten attempts to keep Khensu; Khensu remains for three years, four months, and five days, then returns to Egypt.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KHENSU NEFER-HETEP 37 / NEFER-HETEP. / PRINCESS OF BEKHTEN 39 / PRINCESS OF BEKHTEN 41; lines 2456-2488 confidence: high

The Prince recognizes Khensu's power and plans to keep him; Khensu stays for three years, four months, and five days, then departs from his shrine and returns to Egypt as a golden hawk.

Khensu leaves his shrine and returns to Egypt in the form of a hawk of gold.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KHENSU NEFER-HETEP 37 / NEFER-HETEP. / PRINCESS OF BEKHTEN 39 / PRINCESS OF BEKHTEN 41; lines 2456-2488 confidence: high

The ruler sends back Khensu's chariot loaded with gifts and offerings; the Egyptians return safely to Thebes, and Khensu deposits the gifts at the temple of Khensu Nefer-hetep.

The Prince of Bekhten sends gifts and offerings with Khensu's chariot, and Khensu later places the gifts at the feet of the god in the temple of Khensu Nefer-hetep.
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The Literature of the Ancient Egyptians AUTOBIOGRAPHICAL LITERATURE / THE AUTOBIOGRAPHY OF UNA / THE AUTOBIOGRAPHY OF HERKHUF / THE AUTOBIOGRAPHY OF AMENI AMENEMHAT; lines 4688-4755 confidence: medium

"I followed my Lord when he sailed to the South to overthrow his enemies in the four countries of Nubia." Ameni also identifies himself as a duke's son, seal-bearer, and troop captain.

Ameni repeatedly sails south on royal missions and returns safely with his troops and cargo.
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The Literature of the Ancient Egyptians CHAPTER IX / AUTOBIOGRAPHICAL LITERATURE / THE AUTOBIOGRAPHY OF UNA / THE AUTOBIOGRAPHY OF HERKHUF; lines 4565-4638 confidence: medium

Merenra sends Herkhuf with his father Ara to Amam to open a road; Herkhuf says he completes the journey in seven months and returns with gifts and great praise.

Herkhuf is repeatedly sent by the king to Amam or southern routes and returns with gifts, offerings, valuable products, and royal reception.
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The Literature of the Ancient Egyptians CHAPTER IX / AUTOBIOGRAPHICAL LITERATURE / THE AUTOBIOGRAPHY OF UNA / THE AUTOBIOGRAPHY OF HERKHUF; lines 4640-4685 confidence: high

Herkhuf made a fourth journey into the Sudan, returned to report to Pepi II, said he brought back a dancing dwarf or pygmy from Amam, and the king asked him to send the performer to Memphis; the letter was cut on Herkhuf’s tomb.

Herkhuf returns from a fourth journey to Amam/Sudan with offerings and a dancing dwarf or pygmy, and the royal letter emphasizes the rarity of what he has brought back.
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The Literature of the Ancient Egyptians CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU; lines 6538-6631 confidence: high

The narrator goes to the beach, sees eleven ships belonging to Tchakar-Bal, and an order is issued to stop him and prevent any ship carrying him to Egypt.

The narrator sees ships ready to sail, is stopped from departing for Egypt, weeps, and compares his situation to birds returning to Egypt and cool water.
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The Literature of the Ancient Egyptians CHAPTER XIV / EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE; lines 8293-8378 confidence: high

The Book Am Tuat is said to have much in common with the Book of the Two Ways; it divides the region between this world and Osiris's realm into ten parts traversed nightly by the Sun-god between western and eastern vestibules.

The Sun-god enters the Tuat at night, travels through its divisions, and leaves through the eastern vestibule to re-enter the day sky and rise again.
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The Literature of the Ancient Egyptians HYMN TO OSIRIS / HYMN TO SHU / CHAPTER XIII / MORAL AND PHILOSOPHICAL LITERATURE; lines 7961-8045 confidence: medium

The man tired of life decides that, since society is hopeless, death must be his deliverer.

The man explicitly treats death as his deliverer and compares it to healing, fresh air, return to one’s house, clear sky after storm, and seeing home after long imprisonment.
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The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA / CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT; lines 5517-5582 confidence: high

The narrator addresses the Lord of the gods, promises offerings, asks to be restored to Egypt and to cleanse his body in his birth land, seeks peace from God and king, and hopes to greet the Queen and her children.

The narrator asks to be restored to Egypt and later receives a royal document instructing him to return to Egypt.
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The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA / CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT; lines 5517-5582 confidence: medium

King Kheperkara sends a messenger with royal gifts, palace princes send salutations, and a document instructs the narrator to return to Egypt.

The king, whose word is described as truth, sends royal gifts, salutations through palace princes, and an official document ordering the narrator's return.
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The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA / CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT; lines 5584-5653 confidence: high

The Queen is described as stable and crowned in the Palace; Sanehat is ordered to lay aside honours and luxury, journey to Egypt, see his native land, smell the earth before the Great Gate, and associate with nobles.

The king commands Sanehat to leave foreign honours and journey to Egypt, and Sanehat rejoices that his body will end in his native land.
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The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA / CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT; lines 5655-5743 confidence: high

Sanehat denies disloyalty, asks to return to Egypt, praises the king through horizon, Sun Disk, Nile water, air, and breath imagery, and invokes Ra, Horus, Hathor, and Menthu.

Sanehat explicitly asks to enter his native land and return to Egypt, then narrates his southward journey, official reception, and arrival before the king.
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The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA / CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT; lines 5745-5803 confidence: high

The royal children ask for a boon for Sanehat, calling him a traveller and desert warrior born in Egypt who fled to a far country because of fear of the king.

Sanehat is described as having fled to a far country in fear, after which the king removes fear, grants office and rations, and Sanehat receives palace and noble-house restoration.
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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 3398-3463 confidence: high

The god sets out for Bekhten in a boat accompanied by five smaller boats, chariots, and horses; after seventeen months he is welcomed by the Prince of Bekhten and nobles with homage and joy.

The god is sent from Egypt to Bekhten by boat and escort, remains abroad, and later returns safely to his Egyptian temple with gifts.
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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 7110-7190 confidence: high

The serpent tells the narrator not to fear, says God has spared his life, says the island is filled with food and good things, and predicts that after four months a ship with familiar sailors will bring him home to die in his native town.

The serpent predicts that the narrator will remain four months, be met by known sailors, return to his country, and rejoin his household and kin.
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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 7192-7256 confidence: high

A ship arrives as the serpent predicted; the traveller climbs a high tree and recognizes its people. The serpent already knows, wishes him safe journey, promises reunion with his children, and asks that its name be held in good repute in the traveller's city.

A ship arrives, the traveller leaves the island with a cargo given by the serpent, reaches the King's country after two months, and is rewarded.
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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 2075-2147 confidence: medium

The Edfu legends describe the followers as smiths armed with iron weapons who conquered Egypt, fought many battles, pursued enemies by ship down the Red Sea, and returned in triumph to Edfu.

Horus and his followers take ship, pursue the enemy down the Red Sea, strike a final blow near Berenicê, and return across the desert in triumph to Edfu.
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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: medium

A Theban statue sent to Asia delivers a king’s daughter from a possessing demon and returns at once to Thebes; other statues nod answers or pronounce prophecies.

A Theban statue is said to deliver a king’s daughter from a possessing demon in Asia and then return to Thebes of its own accord.
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korean

Corea, the Hermit Nation CATHAY, ZIPANGU, AND THE MONGOLS. / CHAPTER XL / NEW CHO-SEN. / NEW CHO-SEN. 77; lines 3009-3092 confidence: high

Taijo says attacking the Ming with the small army is "like casting an egg against a rock," criticizes the king's haughtiness and disregard for soldiers' families, and proposes returning to the capital with responsibility on himself.

Taijo rejects the king's ordered campaign as hopeless and unjust to soldiers' families, takes responsibility, returns to the capital, and is followed by the army before deposing the king.
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Corea, the Hermit Nation CHAPTEE XV. / THE BETRBAT PROM SEOUL. / THE RETREAT PROM SEOUL. 117 / THE RETREAT FROM SEOUL. 119; lines 4536-4595 confidence: medium

The allies advance; on May 22, 1593, the Japanese evacuate Seoul and the Chinese vanguard enters. The Japanese retreat in good order, bivouacking outside, avoiding houses, maintaining sentinels and discipline, reaching coastal fortified camps. The allies later march south, and Chinese losses since crossing the Yalu River are counted at twenty thousand.

The Japanese evacuated Seoul, maintained strict discipline during retreat, reached coastal camps, and rested nearly within sight of their native land.
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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

Hideyoshi falls sick and dies; almost his last words are reported as, 'Recall all my troops from Cho-sen.'

After Hideyoshi orders recall, the soldiers are glad to hear orders to embark for home and their sufferings are said to end.
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Corea, the Hermit Nation EDUCATION AND CULTURE. 339 / EDUCATION AND CULTURE. 341 / X EDUCATION AND CULTURE. 343 / CHAPTER XXXIX.; lines 13437-13515 confidence: high

Stonewall longs toward Peking for books or a living teacher; in 1783 Senghuni, son of the third ambassador to Peking, travels there through Shing-king with a message to Bishop Alexander de Gorla.

Stonewall longs for books or a living teacher from Peking; Senghuni travels to Peking, is instructed and baptized, and returns to Seoul with materials.
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Corea, the Hermit Nation MA-HAN AND BEN-HAN. / SHIN-HAN. / SAM-HAN, OR SOUTHERN COREA. 33 / OHAPTEE V.; lines 1413-1496 confidence: high

In 670 a patriotic Buddhist priest raises an army of monks and priests, joins Fuku-shin, besieges a Chinese-held city, appeals to Japan, and asks that Hosho be given royal title and sent home.

Hosho, the late king's son and a hostage-pupil at the mikado's court, is requested, invested with royal title, escorted home by Japanese forces, and proclaimed king.
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Corea, the Hermit Nation THE DUTCHMEN IN EXILE. / THE DUTCHMEN IN EXILE. 17X / THE DUTCHMEN IN EXILE. 173 / THE DUTCHMEN IN EXILE. 175; lines 6653-6747 confidence: high

They steer southeast, reach the current off the Goto Islands, land and cook, and are approached by armed natives because the Japanese fear they may be Koreans preceding an invasion.

After escaping by boat, the Dutchmen reach Japanese territory and then proceed through Nagasaki and Batavia before stepping ashore at home in Holland.
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Corea, the Hermit Nation THE ISSACHAR OP EASTERN ASIA. 157 / THE ISSACHAR OP EASTERN ASIA. 159 / THE ISSACHAR OF EASTERN ASIA. / THE ISSACHAB OP EASTERN ASIA. 163; lines 6172-6253 confidence: medium

In 1645 Takeuchi Tosaemon, Tozo, Kunida Hisosaemon, and crews of three junks sailed from Mikuni; a storm off Sado drove them to the mountain coast of Tartary.

The narrative sequence follows a trading departure, storm displacement, attack and captivity, safe-conduct travel, and eventual return to the home province.
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Corea, the Hermit Nation THE SIEGE OF URU-SAN CASTLE. 139 / THE SIEGE OF URU-SAN CASTLE. 143 / CHAPTEE XX. / CHANGES AFTER THE INVASION.; lines 5509-5579 confidence: medium

The war ends; fugitives and farmers return; the land is desolate and impoverished; the royal city is mostly ashes from fire; peasants live on berries and roots; the ocean continues to feed the land.

Fugitives, farmers, returned Japanese warriors, and Korean prisoners are all described in relation to return after the war.
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Corea, the Hermit Nation THE YEAR OF THE TREATIES, / THE YEAR OP THE TREATIES. 435 / THE YEAR OF THE TREATIES. 437 / THE YEAR OP THE TREATIES. 439; lines 17156-17239 confidence: medium

The Japanese government orders army and naval preparations, sends Hanabusa back with military escort, and he re-enters Seoul; Chinese war-vessels and troops are present, and Tai-wen Kun professes friendship to foreigners while blaming the riot on unpaid soldiery.

After being rescued and reporting events, Hanabusa returns to Seoul under military escort and later returns again after apologies to secure agreement to demands.
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Corea, the Hermit Nation THE YEAR OP THE TREATIES. 439 / THE YEAR OP THE TREATIES. 441 / COREA IN 1888. / COEBA IN 1888. 445; lines 17374-17451 confidence: medium

Min Thai Ho recovered and resumed office; Min Yong Ik, after fleeing to the mountains, shaving his head, disguising himself as a bonze, and fleeing to Japan, returned after temporary defeat.

Min Yong Ik fled to the mountains, shaved his head, took the disguise of a bonze, fled to Japan, and later returned after temporary defeat.
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Corea, the Hermit Nation THE YEAR OP THE TREATIES. 439 / THE YEAR OP THE TREATIES. 441 / COREA IN 1888. / COEBA IN 1888. 445; lines 17374-17451 confidence: medium

In July 1882, reduced soldiers' rations during a short rice crop helped trigger revolt against the Min family; Tai Wen Kun seized the government for a few days after believing the queen and leading Mins destroyed.

Tai Wen Kun's seizure lasted only a few days, and the passage then describes the return or restoration of Min Thai Ho, Min Yong Ik, and the queen.
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Corea, the Hermit Nation THE YEAR OP THE TREATIES. 439 / THE YEAR OP THE TREATIES. 441 / COREA IN 1888. / COEBA IN 1888. 445; lines 17453-17530 confidence: medium

In June 1884, Min Yong Ik and So Kwong Pom return home after going round the world, followed by Kim Ok Kiun and Tokio students; their reception stimulates public opinion for progress.

The passage states that Min Yong Ik and So Kwong Pom returned after going round the world, followed by Kim Ok Kiun and students from Japan, and that public opinion in favor of progress was stimulated after their reception.
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Korean Folk Tales - Imps, Ghosts and Fairies CHARAN / CHARAN / CHARAN / CHARAN; lines 515-576 confidence: high

The minister recognizes the paper as his missing son's writing, says the son vanished three years earlier after going to a monastery to study, and says a funeral service and mourning followed.

The son had disappeared for three years, was mourned as dead, and is later received back to life with royal approval.
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Korean Folk Tales - Imps, Ghosts and Fairies CHARAN / CHARAN / CHARAN / CHARAN; lines 515-576 confidence: medium

The candidate bows, confesses he has left his parents and broken filial devotion, and the King says he will not condemn him if he tells all.

The King hears the son's confession, declines to condemn him, confirms his success, and directs reconciliation with the father.
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Korean Folk Tales - Imps, Ghosts and Fairies KOREAN IMPS, GHOSTS AND / FAIRIES / CHARAN / CHARAN; lines 125-190 confidence: medium

When the time of return comes, the Governor and his wife fear that separation from Charan may break their son's heart, while taking her unmarried may harm his reputation.

The Governor's household must return to Seoul; the impending return creates the separation from Charan, and after the return the son longs for her.
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Korean Folk Tales - Imps, Ghosts and Fairies TA-HONG / TA-HONG / TA-HONG / TA-HONG; lines 6665-6728 confidence: medium

Ta-hong says, in part, "Let us make a compact never to be broken," asks him not to think of her until he wins honours, says she can hide safely, and promises they will meet on that day.

The lovers separate with the stated condition that they will meet again when the narrator wins his honours; after achieving them he waits for her through the appointed period.
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Korean Folk Tales - Imps, Ghosts and Fairies TA-HONG / TA-HONG / TA-HONG / TA-HONG; lines 6731-6797 confidence: medium

The old man orders a servant to call the woman; she comes, and the narrator recognizes her as his lost Ta-hong, reacting with surprise and asking how she came there.

The narrator recognizes the called woman as his lost Ta-hong, and she frames the encounter as occurring according to their earlier parting agreement.
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Korean Folk Tales - Imps, Ghosts and Fairies TA-HONG / TA-HONG / TA-HONG / TA-HONG; lines 6865-6931 confidence: high

After her death, Ta-hong always comes to warn the narrator before serious events in his home; a few days ago she appeared in a dream saying that his time of departure had come and that they would meet again.

After death, Ta-hong repeatedly comes to warn the narrator before serious household events, and later appears in a dream to announce his coming departure.
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Korean Folk Tales - Imps, Ghosts and Fairies THE BOXED-UP GOVERNOR 99 / THE MAN WHO LOST HIS LEGS / THE MAN WHO LOST HIS LEGS 101 / THE MAN WHO LOST HIS LEGS 103; lines 3161-3179 confidence: medium

A great wind arises; the group runs onto rocks and is destroyed. Everyone is engulfed and drowned except the speaker, who holds boat-timber and lives.

After shipwreck, drowning, and attack by the fish, the speaker drifts back home.
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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: high

The scholar bows; the secretary conveys the King's statement that his former house was in Seoul and his outer coat is worn out, so his people should send him a new one.

The scholar is in the dark world with the King of Hades, receives a message for the living, leaves with guards, awakens after death, and seeks the earthly household.
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Korean Folk Tales - Imps, Ghosts and Fairies THE HOME OF THE FAIRIES 113 / THE HOME OF THE FAIRIES 115 / THE HOME OF THE FAIRIES 117 / THE HOME OF THE FAIRIES 119; lines 3634-3697 confidence: high

The man cries and says he has been thinking of becoming son-in-law of the king of the genii while his poor old mother remains at home unseen for years; he wants to see her.

The man asks to see his mother after years away, and his wife and father-in-law allow him to go.
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Korean Folk Tales - Imps, Ghosts and Fairies THE HOME OF THE FAIRIES 113 / THE HOME OF THE FAIRIES 115 / THE HOME OF THE FAIRIES 117 / THE HOME OF THE FAIRIES 119; lines 3634-3697 confidence: medium

The wife tells him to go see his mother, tells her father, and the master gives permission; she gives one little bundle, and the father-in-law says he will call for him again.

The father-in-law tells the man to go see his mother and says that he will call for him again.
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Korean Folk Tales - Imps, Ghosts and Fairies THE HOME OF THE FAIRIES 115 / THE HOME OF THE FAIRIES 117 / THE HOME OF THE FAIRIES 119 / THE HOME OF THE FAIRIES 121; lines 3700-3760 confidence: high

The genie servant says the man has been several years in the abode of the immortals but has not attained it because he has not forgotten the things of earth: anger, sorrow, fear, ambition, hate, and selfishness.

The man leaves the abode of the immortals with a genie servant, returns to the main road, and reaches his home after several years away.
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Korean Folk Tales - Imps, Ghosts and Fairies THE HOME OF THE FAIRIES 115 / THE HOME OF THE FAIRIES 117 / THE HOME OF THE FAIRIES 119 / THE HOME OF THE FAIRIES 121; lines 3700-3760 confidence: medium

At home an exorcising ceremony is underway, with witches and spirit worshippers praying; the family is aghast, calls him a ghost, then sees he is really himself.

The homecoming occurs on the anniversary of the man’s supposed death, during a prayer ceremony, and the family first identifies him as a ghost before recognizing him.
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Korean Folk Tales - Imps, Ghosts and Fairies THE HOME OF THE FAIRIES 117 / THE HOME OF THE FAIRIES 119 / THE HOME OF THE FAIRIES 121 / THE HOME OF THE FAIRIES 123; lines 3763-3805 confidence: medium

The man tells his friend that he has been to the home of the genii and has been married; the friend finds him unchanged except for strange, comfortable clothing that is seasonal, never washed, never soiled, and never worn out.

The man reports having been to the home of the genii and married there, and his friend sees him apparently unchanged except for extraordinary clothing.
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Korean Folk Tales - Imps, Ghosts and Fairies THE KING OF YOM-NA (HELL) 167 / THE KING OF YOM-NA (HELL) 169 / HONG'S EXPERIENCES IN HADES / HONG'S EXPERIENCES IN HADES 173; lines 5245-5307 confidence: medium

A smiling authority says a mistake has occurred: the visitor is not the Hong ordered arrested; he should live to eighty-three and become a Second Degree officer, but may inspect the place before leaving and tell the world what he saw.

The authority says the wrong Hong was arrested and tells the visitor to look around before he goes back.
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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 SENSES / WHO DECIDES, GOD OR THE KING? / THREE THINGS MASTERED / STRANGELY STRICKEN DEAD; lines 6385-6441 confidence: medium

Kim Tok-saing is introduced as a court-honored soldier of fortune and former generalissimo, with a beloved campaign friend; Kim had been dead more than ten years.

Kim is said to have been dead for more than ten years, yet his friend reports seeing him mounted and armed at night.
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Korean Folk Tales - Imps, Ghosts and Fairies THE STORY OF CHANG TO-RYONG 19 / THE STORY OF CHANG TO-RYONG 21 / THE STORY OF CHANG TO-RYONG 23 / THE STORY OF CHANG TO-RYONG 25; lines 813-841 confidence: medium

The master returns to the old world by a different path, plants a stake to mark the entrance, and the servant withdraws and disappears.

The master exits by a different path, marks the entrance with a stake, but the next year cannot find the citadel of the genii and sees only mountain peaks and impassable ravines.
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Korean Folk Tales - Imps, Ghosts and Fairies THE STORY OF CHANG TO-RYONG / THE STORY OF CHANG TO-RYONG 19 / THE STORY OF CHANG TO-RYONG 21 / THE STORY OF CHANG TO-RYONG 23; lines 748-810 confidence: high

Chang says he was exiled to earth for a fault, remembers the master’s kindness and pity, explains that he was not dead when his body was seen, and says his days of exile were ended and he was returning home.

Chang says the body the master thought dead was not truly dead; his days of exile were ended and he was returning home.
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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 Folk Tales - Imps, Ghosts and Fairies XXXII / A VISIT FROM THE SHADES / A VISIT FROM THE SHADES 159 / A VISIT FROM THE SHADES 161; lines 4875-4894 confidence: medium

The secretary overhears the talk from the room where he is waiting, breaks down crying, and calls in the servant for fuller inquiry.

The secretary concludes that his mother's spirit had gone that morning to share in the koot, after hearing the report and questioning the servant.
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Korean Folk Tales - Imps, Ghosts and Fairies XXXIV / THE KING OF YOM-NA (HELL) / THE KING OF YOM-NA (HELL) 167 / THE KING OF YOM-NA (HELL) 169; lines 5125-5185 confidence: medium

The scholar says he is a student from Yon-nan County, Whang-hai Province, and that on a certain day he died, went into the other world, and received a commission from the listeners' father.

The scholar says he died, went to the other world, received a commission from the father, and then delivers it to the household with proof.
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Korean Tales CHING YUH AND NY A IN 00. 69 / CHING YUH AND NY A IN 00. / K ORE A N TALES / VIII.; lines 2502-2614 confidence: medium

In the uncle’s comfortable home, Uhn Hah grows lonely, imagines her lover suffering in prison, and asks that a petition be taken to the king for soldiers to defeat rebels and liberate her husband; the request is not granted on the General’s advice.

Uhn Hah requests soldiers to free her husband, proves herself, departs in male attire with troops, and the expedition rescues You Pang Noo before she returns.
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Korean Tales DESCRIPTIVE . / THE RABBIT, AND OTHER LEGENDS. / STORIES OF BIRDS AND ANIMALS. / THE RABBIT AND OTHER LEGENDS. 29; lines 801-860 confidence: medium

A bird, thought by the narrator to be the oriole, is linked to a legend: a lady at court had a love affair with palace official Mr. Kim; the affair was discovered and she lost her life.

The court lady dies, but her spirit enters a bird and returns to the palace calling for Kim.
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Korean Tales HONG KIL TONG. / HONG KIL TONG. / HONG KIL TONG. / HONG KIL TONG.; lines 5876-5935 confidence: medium

A veiled woman pleads for mercy; Kil Tong recognizes the maiden he rescued the previous evening. She recounts capture by robbers, removal to their den, and rescue through what she calls a heavenly being’s intervention.

The maiden is captured by robbers, rescued, returned to her parents, and celebrated as the lost daughter of the chief.
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Korean Tales HONG KIL TONG. / HONG KIL TONG. / HONG KIL TONG. / HONG KIL TONG.; lines 5938-5965 confidence: high

"with handsome marble slabs for the grave and statuary to surround it, and followed by junks bearing three thousand bags of rice, he set out for the capital."

Kil Tong travels to the capital, goes to his old home, and later departs again for his own home.
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Korean Tales HYUNG BO AND NAHL BO. 9 1 / HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. 97; lines 2884-2946 confidence: high

On the ninth day of the ninth moon, the family sees the crooked-legged bird on the clothes-line; Hyung says it may be thanking them and saying goodbye because the birds are going south.

The bird departs in autumn with the migrating birds and returns in spring carrying the king’s present.
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Korean Tales HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. 1 1 3 / HYUNG BO AND NAHL BO. 1 1 5 / THE FAITHFUL DANCING- GIRL WIFE.; lines 3979-4111 confidence: high

She gives him her jade ring as a keepsake, says her love has no end, blesses his crossing of mountains and rivers, and urges him to study in Seoul, pass examinations, gain rank, and return.

The man leaves for the capital after promises of return, while Chun Yang Ye says she will watch for him and urges him to gain rank and come back.
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Korean Tales HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. 1 1 3 / HYUNG BO AND NAHL BO. 1 1 5 / THE FAITHFUL DANCING- GIRL WIFE.; lines 4237-4341 confidence: high

The narration says he seeks the Ussa office to search for his wife while doing good; the King privately appoints him and gives him the office seal.

The new Ussa starts toward his former home in the southern province while the narration states that he seeks his wife.
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Korean Tales HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. 1 1 3 / HYUNG BO AND NAHL BO. 1 1 5 / THE FAITHFUL DANCING- GIRL WIFE.; lines 4343-4461 confidence: high

Ye Toh Ryung hurries away, gathers attendants, decides to enter the city before officials can prepare, goes directly to Chun Yang Ye's house, and finds much furniture sold for the imprisoned girl's comfort.

Ye Toh Ryung returns to the city and tells Chun Yang Ye that he has come as he promised, despite appearing poor or helpless.
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Korean Tales HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. 1 1 3 / HYUNG BO AND NAHL BO. 1 1 5 / THE FAITHFUL DANCING- GIRL WIFE.; lines 4463-4583 confidence: medium

The Ussa puts on decent clothes, calmly gives orders, sends the Magistrate to the capital, investigates the office, and sends a chair for Chun Yang Ye with instructions that servants not explain what happened.

Chun Yang Ye expects death, asks for Toh Ryung, hears the Ussa's own voice, and recognizes her lover in proper guise.
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Korean Tales SIM CHUNG . / SIM CHUNG. / SIM CHUNG. / SIM CHUNG.; lines 4958-5017 confidence: high

The Sea King sends Sim Chung to fine apartments prepared for rest and recuperation before going back to earth.

Sim Chung is restored in the Sea King's realm and prepared to go back to earth.
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Korean Tales SIM CHUNG. / SIM CHUNG. / SIM CHUNG. / SIM CHUNG .; lines 5153-5185 confidence: medium

The Queen scrutinizes the man, then screams, “My father! my father!” and falls senseless at his feet; her maids go to tell the King.

The Queen recognizes the old man as her father, and he asks whether the dead can return while testing her identity by voice and touch.
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Korean Tales SIM CHUNG. / SIM CHUNG. / SIM CHUNG. / SIM CHUNG.; lines 5020-5080 confidence: medium

The flower containing Sim Chung reaches the sea surface at the place where she plunged. A merchant’s boat appears; he sees the beautiful, fragrant plant, secures it, and plans to present it to the King.

The flower containing Sim Chung reaches the surface at the sea location where she had plunged, after which it is carried to the palace.
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Korean Tales THE ENCHANTED WINE-JUG. 45 / THE ENCHANTED WINE-JUG. 47 / THE ENCHANTED WINE-JUG. / THE ENCHANTED WINE-JUG. 5 1; lines 1474-1535 confidence: medium

The recovered object is given to the dog for safe-keeping; the friendship contract is renewed; the rats depart, and the dog and cat set out to bring good news to their mourning master.

The dog and cat carry good news and a recovered object toward their mourning master after the party's friendship is renewed.
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Korean Tales THE ENCHANTED WINE-JUG. 47 / THE ENCHANTED WINE-JUG. / THE ENCHANTED WINE-JUG. 5 1 / THE ENCHANTED WINE-JUG.; lines 1538-1601 confidence: medium

The master is nearly destitute but delighted by the fish; when he cuts it open, the long-lost gem falls from the fish’s belly, and the dog rejoices.

After the lost gem is recovered, the old man stores it and takes out money and fine clothes because his fortune has returned.
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hopi

The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 4699-4793 confidence: medium

The maiden sleeps with the grandmother, offers sacred meal to the sun near the kiva entrance, grinds shelled corn for three days, and at yellow dawn is rained upon by clouds that wash her as a bride.

The maiden is prepared through offering, corn grinding, rain-washing, head-washing, and bridal dressing before being sent back to her mother's house with Pookong.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 4889-4983 confidence: medium

Pookong's wife bears a son; Pookong makes him a bow and arrows; the son shoots and kills Orafbi children, angering the Orafbi, who say Pookong should not live in the village.

Pookong's son kills Orafbi children; the Orafbi demand that Pookong leave, and Pookong returns to his own home with the child.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5274-5365 confidence: high

Katcinas come to Spider Woman's house and agree to return the maiden; Spider Woman dresses the maiden, instructs her about bahos, nakwakwosis, and revenge, and the Katcinas travel to the village with the maiden behind them.

The Katcinas agree to return the maiden to her house, escort her to the village, and present her through a dawn dance before her parents take her home.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5442-5536 confidence: high

The Kwanitaka says the chiefs were always good, shows abundant plants and blossoms, says non-wicked people have a prepared road there, instructs the young man to report this life and live accordingly, mentions eating medicine if coming there someday, and tells him his parents are waiting.

The Kwanitaka tells the young man to return quickly, tell his parents and others what he has seen, and instruct people to live accordingly.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5538-5622 confidence: high

The returning young man encounters punished figures, runs to Orafbi, enters his body, and wakes at sunrise.

The young man returns from the Skeleton House, re-enters his body, wakes, and reports what he saw among the dead.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5538-5622 confidence: medium

After the parents are homesick, a Bachro bird appears at the father’s field, speaks as his child, tells him not to be homesick, promises to return in four days, and flies away.

After the boy’s death and burial, a Bachro bird addresses the grieving parents in kinship terms, says it lives well, and promises visits.
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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 5808-5897 confidence: high

The inhabitants say the visitor's flesh is still salty and he cannot stay; they contrast the light Hopi world with their dark, poor condition and mention worn-out nakwakwosis on their foreheads.

The speaker reports returning from a dark world where Skeletons live and says he saw the place and its conditions himself.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 6280-6377 confidence: medium

C6tukvnangwuu ascends to the sky and finds the maiden taken there by Hawk; skins of Eagle Body, Kwayo, and Hawk hang in the sky house; the maiden grinds meal and prepares food for the warriors.

The maiden says she had died and was rescued by chiefs from above; she is brought from the sky to earth by Hawk, later repeatedly visits the chiefs above, and finally dies.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 6280-6377 confidence: high

Hawk carries the maiden down to earth near Oraibi; she tells her parents she had died, chiefs from above rescued her, she would return to them, and her future corpse should not be wrapped or tied.

Hawk takes the maiden on his back and swiftly descends from the sky to the earth near Oraibi.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 6379-6479 confidence: high

After the last death, the maiden descends from the sky to the village, later dies, and goes to the sky to live again with the war chiefs.

The maiden descends from the sky to the village and later, after death, goes to the sky again to live with the war chiefs.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 6379-6479 confidence: medium

Villagers watch expecting no costume; the grandmother accompanies the bride to the ladder, the bride appears dressed in an owa, the grandmother sprinkles a cornmeal road, and the bride returns to her parents with the second owa and belt.

The bride goes back to her parents in bridal attire, carrying part of the costume bundle, while the grandmother sprinkles a cornmeal road.
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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 12741-12823 confidence: medium

The killing of the padre in Oraibi is described as the signal for other villages to get rid of the padres at those mesas also.

After the killing and the absence of punishment, Spanish houses are destroyed, materials are reused for kivas, and Hopi dances and altar performances resume.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13053-13142 confidence: medium

In 'The Wanderings of the Bear Clan,' Bear people leave sipahpuvi, separate, reach the Little Colorado River, and related groups take names from a dead bear, its skin, mice, blue-birds, spider-webs, a skull vessel, and ants.

Bear people leave sipahpuvi, move through several places, arrive at Shongopavi, and bring the Blue Flute cult and Katcinas.
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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: medium

The chief closes the opening before all emerge; routes divide; Hopi bring the corn-bodied Moyingwu; the chief's son dies, a sorcerer says he is below, and the chief declares the dead return to the lower world.

The chief sees his dead son walking in the other world and says that people who die will go back to the lower world.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13307-13393 confidence: medium

While Circle Katcina is away, the mother goes away with Hototo Katcina; Circle Katcina takes the children to the Katcina house and searches for her, reaching Sifcakva, where Hahaii Wuhti feeds them and says the mother passed by.

Circle Katcina finds his wife gone, takes the children, traces her across named places, receives guidance from Hahai Wuhti figures, and brings her away after a dance.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13307-13393 confidence: high

Kokoshori, described as stealing Hopi children, pities a crying child and takes it on his back to Kishiwu, where Katcinas welcome and feed it; the child and parents become homesick.

Kokoshori takes the child to Kishiwu, Katcinas feed the child, then return the child with food during heavy rain and distribute food to the people.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13395-13487 confidence: medium

In 'The Pookonghoyas and the Cannibal Monster,' Shita devours people at Oraibi. The Pookonghoyas are swallowed, find many people inside the stomach, kill the monster by shooting its heart, and escape with the people through the nose; resettlement explains scattered small ruins.

After Shita dies, the people escape, seek old homes, and temporarily settle in various places, which explains many small ruins.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13646-13698 confidence: medium

Katcinas take the dressed maiden to the village, dance and sing; her parents come, and the maiden remains with Katcinas until her father brings offerings, after which she returns home.

Katcinas escort the maiden to the village, dance and sing, and the father must bring offerings before she returns.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13646-13698 confidence: high

The youth tells his parents how to wake him, eats medicine in the evening, dies, goes to Skeleton House, sees a trail, and descends on the north side.

The youth eats medicine, dies, journeys to Skeleton House, returns, enters his body, wakes, and reports what he saw.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13646-13698 confidence: high

The young man wants to go back, tells his parents, takes some medicine at night, sleeps, and is dead when his mother brings food.

After returning and reporting his vision, the young man wants to go back, takes more medicine, sleeps, and is found dead.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13700-13786 confidence: medium

The dead young man follows a westward path to Skeleton House, passes a figure in a stick enclosure, reaches a steep bluff, is sent down on his kilt, and meets Skeleton Woman, who explains smoke from the destruction of wicked people.

The traveler is sent over a precipice on his kilt, descends to the afterlife region, and later rises back up on the kilt with a breeze before returning home.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13788-13854 confidence: high

The warriors return, the deity ascends to the sky and finds the maiden there after Hawk has taken her; she stays for a time grinding corn-meal.

The deity ascends to the sky, the maiden is found there, Hawk brings her back to earth, she later descends from the sky to the village, and finally goes to the sky to live with war chiefs.
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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 13969-14042 confidence: medium

Frog warns the pregnant sisters at the lake to return home by a trail; Spider Woman accompanies them; clouds overtake them near the village, lightning kills the women, and a boy and girl are delivered alive.

Frog tells the sisters to go home by a trail, and they begin the return journey with Spider Woman before being overtaken.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 14142-14214 confidence: high

Wren tells Spider Woman the parents long for the young man; Spider Woman spins web around the opening through which the eagles brought him, carries him down, and he reunites with his parents.

Spider Woman carries the young man down to earth near his parents' field, after which he returns home and the family is united again.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 14142-14214 confidence: high

In 'The Hawk and the Child,' Navajo living east of Oraibi steal a Hopi boy, make him work, underfeed him, and leave him behind; Hawk pities him and carries him to a bluff.

A stolen Hopi boy is underfed by Navajo captors until Hawk carries him away, provides food and fire, and returns him to Oraibi.
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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 14216-14290 confidence: medium

The Humming-bird brings corn, finds the children’s emaciated parents, and Muyingwa ascends through kivas as rain increases; vegetation returns, the parents and others come back, and the children become chiefs and owners of Orafbi.

After rain and vegetation return, the parents and other people return to Orafbi.
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The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 10378-10441 confidence: medium

The chief calls on the Bull-snake as brave; the Bull-snake puts on a snake costume, travels through snow, becomes tired and cold, and returns.

The Bull-snake fails to reach the Locusts, but the Racer completes the journey, petitions for help, and returns with news of aid.
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The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 8741-8822 confidence: medium

The little Turtle recounts that Coyote demanded a song, threatened to throw it in water, and did so after the turtle said it would drown; the turtle laughed in the water, survived, returned untired, and the mother was happy.

Coyote throws the little Turtle into water intending harm, but the turtle laughs, says it is living, and returns without becoming tired; the mother thanks that Coyote brought the child there.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 3457-3562 confidence: medium

The three Circle Katcinas perform at Kfshiwuu after Hahaii Wuhti says their mother is there; they dance on the plaza, their mother recognizes them, and they take her back.

The three Circle Katcinas dance at Kfshiwuu after being told their mother is there; she recognizes them and returns with them.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 3564-3689 confidence: high

Kokoshori looks after the child’s parents and reports that they are very homesick and weakened; the chief tells the girl to dress herself before being fetched.

After the child and her parents become homesick, the Katcinas return her with food; her parents recognize her, embrace her, and revive.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 3691-3793 confidence: medium

After the food has been eaten, the maiden becomes homesick for Kfshiwu, becomes sick, dies, and is said to go to Kfshiwu and live there.

The maiden becomes homesick for Kfshiwu, becomes sick, dies, and is said to go to Kfshiwu and live there.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 6937-7033 confidence: medium

At the lake where the sisters get water, the Frog tells the younger sister to go home that night, leave the water jars, follow a road home, and tell her sister.

The Frog gives the sisters a road home, and Spider Woman waits beside the trail and accompanies them during the flight.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 7322-7422 confidence: high

The restored men follow the tracks of the fled villagers, find them north of the village, tell them the village is safe, lead them back, and the narrator says this is why Oraibi is inhabited again.

The two restored men locate the fled inhabitants and lead them back to the village.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 7937-8016 confidence: high

Spider Woman sends the helpers home, takes her grandchild with her, reassures him, and later hears from Wren that his parents on earth are longing for him.

Spider Woman learns that the young man's parents long for him, spins web over the opening, descends with him on her back, and he returns home to be recognized by his family.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 8019-8110 confidence: high

An emaciated orphan is left at a Navaho camp; a large Hawk from a high bluff pities him, reassures him, and carries him on its back to the Hawk’s home.

A Hawk carries an abandoned orphan to its home, cares for him, and later returns him to Oraibi.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 8112-8207 confidence: high

Muyingwa decides to go up into the world; he ascends through kivas in four-day stages, rain falls increasingly around Oraibi, and grasses and herbs grow well after he emerges.

Muyingwa ascends through kivas over four-day periods; with each stage rain falls, and after he emerges grasses and herbs grow well.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1309-1400 confidence: medium

The chief and his elder brother agree that the elder brother will go ahead toward the sunrise, touch the sun with his forehead, remain where the sun rises, and look back toward the Hopi settlement.

The elder brother goes to the sunrise and is to come back if the Hopi again fall into trouble caused by Powakas.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1403-1499 confidence: low

The Bear clan meets Skeleton, asks for land and for him to be chief; Skeleton refuses, says they shall be chief, refers to their old life in the under-world, and predicts the White Man elder brother’s return against the bad ones.

Skeleton says the White Man, the Bear people's elder brother, will come back and cut off the heads of the bad ones.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2828-2917 confidence: medium

The serpent tells the children to follow their parents, says he will look after them, and instructs them to cut a piece from his back to give to the chiefs for rain-making use with b£hos paint.

The children set out after their parents and people, carrying food, but become thirsty, hungry, exhausted, and fall asleep under a pine tree.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2919-3018 confidence: high

The brothers eat, set out, arrive at Homolovi, find their people in two little villages, locate their mother in the northern smaller village, and the older brother carries the tired younger one.

The brothers survive being left behind, follow their people, find their mother, and are recognized after she had thought they had perished.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 3021-3111 confidence: high

The brothers go to the larger village, are received with shouts, and the people snatch, swing, and throw the trophies, a stated custom for discharming bad influence when Hopi warriors returned from expeditions.

The brothers return singing war songs; villagers handle trophies to discharm bad influence, and the returned scalp becomes part of appointing and ritually installing a war chief.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 3113-3193 confidence: medium

At Nishiwamu the sun's upper part was rising, giving the group the Forehead clan name; Shong6pavi chiefs refused entry, calling them dangerous or bad, and the group planned to return to Hom61ovi.

After being refused entry at Shong6pavi, the group decides in the third year to return to Hom61ovi.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 3196-3312 confidence: medium

The villagers decide to kill the dancers. The Katcinas flee and jump into a large crack west of the village, where their pursuers set fire to them; the Katcina Uncle, a Hot6to Katcina, survives and emerges.

The Hot6to Katcina survives the fire in the crack, emerges, returns to the mountain, and reports the killing of the others.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 694-776 confidence: high

The Sun is put through a floor opening with a vessel of birds, travels under the earth to the east, turns water-covered land into world land, observes beings emerging from water, identifies them, and pours birds from a jar.

The Sun returns under the earth to the east and thereafter regularly goes west, enters Huruing Wuhti's house, passes below, and returns east.
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taoist

Chuang Tzŭ: Mystic, Moralist, and Social Reformer B.C. 1766. / B 2 / CHAPTER II. / CHAPTER III.; lines 2653-2666 confidence: high

According to Chuang Tzu, the soul, if duly nourished and not worn out with the body in mortal pursuits, may become immortal and return beatified to the Great Unknown from which it came.

The soul may become immortal and return beatified to the Great Unknown from which it came.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER IX. / CHAPTER X. / B.C. 481. / CHAPTER XL; lines 6408-6457 confidence: high

“To the root, to that natural state in which by inaction all things are accomplished.”

The passage explicitly directs a return to the root and says all things should revert to their original constitution, where simple purity is retained without knowledge.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 3851-4015 confidence: medium

“Not until death lifts the veil” can one know life is bounded by immortality “to which the soul finally reverts.”

The soul is said to revert to immortality, and pure men remember whence they sprang without hastening their return.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIII. / M 2 / CHAPTER XIV. / CHAPTER XV.; lines 8974-9008 confidence: high

“Returning after its brief career on earth, to the eternity whence it came.”

The passage explicitly states that after earthly life the spirit returns to the eternity from which it came.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL / CHAPTER XXII.; lines 12484-12655 confidence: medium

Yeh Ch'iieh falls asleep while P'i I speaks; P'i I rejoices and sings of body like dry bone and mind like dead ashes as true knowledge; the passage says Yeh’s mortal trammels fell off through absorption into Tao.

Yeh’s mortal trammels fall off by absorption into Tao, and the men of the Middle Kingdom act their mortal part and return to the Cause.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XX. / CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII.; lines 13390-13553 confidence: medium

"Birth is not a beginning; death is not an end"; the Portal of God is Non-Existence; all things sprang from Non-Existence; Non-Existence and Nothing are One.

Death is said not to be an end, and one doctrinal class is said to treat death as a return home.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIV. / CHAPTER XV. / CHAPTER XVI. / O 2; lines 9042-9189 confidence: high

Retired scholars did not merely hide body, words, or wisdom; in a suitable age they effaced themselves in unity, and in an unsuitable age they waited.

Retired scholars and preservers of self avoid display of knowledge, keep to their own spheres, revert to natural instincts, and rely on self-reformation rather than external office.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XL / K 2 / CHAPTER XII. / CAP. XII; lines 7153-7308 confidence: high

The divine man rides upon the glory of the sky until his form can no longer be discerned, called absorption into light; he fulfills destiny, acts with nature, is at one with God and man, affairs cease, all things revert to their original state, called envelopment in darkness.

The divine man rides upon the glory of the sky, his form becomes indiscernible, he is absorbed into light, is at one with God and man, and is linked with things reverting to their original state and envelopment in darkness.
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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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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XV. / CHAPTER XVI. / O 2 / CHAPTER XVII.; lines 10275-10374 confidence: medium

A long catalogue describes transformations from germs into duckweed, lichen, plants, grubs, butterflies, insects, a bird, other creatures, leopard, horse, and man.

A sequence of transformations culminates in man, after which man returns to the great Scheme from which all things come and to which all return.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XV. / CHAPTER XVI. / O 2 / CHAPTER XVII.; lines 9640-9810 confidence: medium

The natural is said to abide within, the artificial without; virtue abides in the natural, and motion or rest returns to the essential and ultimate.

The passage speaks of reversion to the essential and ultimate and says that observing the precepts leads one to revert to the divine.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer H 2 / CHAPTER IX. / CHAPTER X. / B.C. 481.; lines 5773-5915 confidence: medium

The opening urges removing wisdom and knowledge, destroying valuables, tallies, signets, measures, and scales, and abolishing Sage restrictions so theft, fighting, and loss of natural integrity cease.

The passage says people will revert to natural integrity when tallies and signets are destroyed, and it repeatedly contrasts artificial knowledge with simple, tranquil inaction.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer M 2 / CHAPTER XIV. / CHAPTER XV. / CHAPTER XVI.; lines 9011-9040 confidence: low

Those using worldly studies to revert to an original condition, or mundane thoughts to reach enlightenment, are called dullards of the earth.

The criticized group hopes to revert to an original condition through worldly studies, but the passage marks this route as misguided.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) BK. VIII. BRIEF NOTICES OF THE DIFFERENT BOOKS. 139 / Book IX. MA Tui. / BK. X. BRIEF NOTICES OF THE DIFFERENT BOOKS. I4I / Book X. AAU KAIEH.; lines 7796-7826 confidence: medium

The passage identifies as especially interesting the statements in this Book and the last about the happy state of men when the Tao maintained undisputed sway, and the names of many early Taoistic sovereigns.

The passage explicitly asks what would be gained by a return to primitive innocence and simplicity, in connection with a happy state under the Tao's undisputed sway.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Book IV. ZAN KIEN SHIH. / Book V. TEH KauUNG FO. / Book VI. TA 3unG SHIH. / BK.VI. BRIEF NOTICES OF THE DIFFERENT BOOKS. 135; lines 7489-7563 confidence: high

The course of conformity to the Tao is sealed after earthly existence when the person “returns to the state of non-existence, from which the Tao called him to be born as a man”; meanwhile he may attain to be the True Man with True knowledge.

The passage describes a person born from non-existence by the Tao and returning to that state after completing earthly existence.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Book XV. Kuo f. / BK. XVI. BRIEF NOTICES OF THE DIFFERENT BOOKS, 147 / Book XVI. SHAN HSING. / Book XVII. Xat1t SHUI.; lines 8122-8160 confidence: medium

The Ho and the Sea illustrate the Tao; the Five Tis and Kings show it only in small degree; the greater Tao cannot be captured in outward form or words; by doing nothing the human may unite with the Heavenly and restore the True condition; conversations between the Ho’s guardian spirit and Zo, god of the Sea, treat the topic.

The passage states that by doing nothing the human may be united with the Heavenly and people may bring back their True condition.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, II1. INTRODUCTION. 19 / CH. III. INTRODUCTION. 27 / CH. TH. INTRODUCTION. I / COAPTER IV.; lines 2720-2842 confidence: medium

When Kwang-3ze is about to die, his disciples want a grand burial; he answers that heaven and earth will be his coffin and shell, the sun and moon his jade symbols, and the stars and constellations his pearls and jewels.

Kwang-3ze names heaven, earth, sun, moon, stars, and constellations as sufficient burial provisions and accepts consumption of his body by creatures above or below.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, LI. THE TAO TEH KING. 93 / CH. LI. THE TAO TEH KING. 95 / CH. LIV. THE TAO TEH KING. 97 / CH. LY. THE TAO TEH KING. 99; lines 5944-5965 confidence: medium

The verse states that moderation effects an early return to the normal state, and that this early return is called repeated accumulation of the attributes of the Tao.

The verse says moderation effects an early return to the normal state and calls that return the repeated accumulation of the attributes of the Tao.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, LXVI. THE TAO TEH KING. 109 / CH. LXVIII. THE TAO TEH KING. III / CH. LXXII. THE TAO TEH KING. T15 / CH, LXXVII. THE TAO TEH KING, 119; lines 6807-6999 confidence: high

A little state with a small population is ordered so that exceptional abilities are unused, people do not migrate to avoid death, boats and carriages are not ridden, armor and weapons are not used, and people return to knotted cords instead of writing.

The imagined little state avoids reliance on exceptional abilities, travel, military equipment, and writing, returning instead to knotted cords.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. KLIV. THE TAO TEH KING. 87 / CH, XLVII. THE TAO TEH KING. 89 / CH, LI. THE TAO TEH KING. 93 / CH. LI. THE TAO TEH KING. 95; lines 5556-5658 confidence: high

One who uses light well and reverts to its bright source wards blight from the body and hides the unchanging from sight.

The verse describes using light well and reverting to its bright source, and the commentary titles the chapter 'Returning to the Source.'
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. XVI. THE TAO TEH KING. 59 / CH. XVIII. THE TAO TEH KING. 61 / CH. XXIII. THE TAO TEH KING. 65 / CH. XXV. THE TAO TEH KING. 67; lines 4159-4247 confidence: medium

The Great passes on, becomes remote, and returns; Tao, Heaven, Earth, and the sage king are named as four greats.

The Great is said to pass on, become remote, and then return.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. XVIII. THE TAO TEH KING. 61 / CH. XXIII. THE TAO TEH KING. 65 / CH. XXV. THE TAO TEH KING. 67 / CH. XXVI. THE TAO TEH KING, 69; lines 4250-4425 confidence: high

One who knows manhood’s strength while maintaining female feebleness receives all beneath the sky as drains flow to one channel and becomes a simple child again.

Chapter 28 and its commentary use the simple child, first state, infant man, and the heading ‘Returning to Simplicity.’
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. XXIII. THE TAO TEH KING. 65 / CH. XXV. THE TAO TEH KING. 67 / CH. XXVI. THE TAO TEH KING, 69 / CH. XXXII. THE TAO TEH KING. 75; lines 4557-4670 confidence: high

The Great Tao is all-pervading, found left and right; all things depend on it for production; it claims no completed work, clothes all things without lordship, and presides over their return to root.

All things are said to return to their root and disappear under Tao's hidden presiding action.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PREFACE : : : : : / INTRODUCTION. / CHAP. / V. ON THE TRACTATE OF ACTIONS AND THEIR RETRIBUTIONS; lines 253-325 confidence: medium

The listed Part I headings include “Returning to the Root,” “The Empty Heart,” “Absolute Vacancy,” “Returning to the Unadulterated Influence,” “Repression of the Desires,” and “Taking no Action.”

The contents list repeatedly uses return language in chapter titles, including returning to the root, returning to the unadulterated influence, returning to simplicity, and returning to the source.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT, I. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 305 / PT. II. SECT. V. THE WRITINGS OF KWANG-38ZE. UY / PT. II, SECT. V. THE WRITINGS OF KWANG-38ZE, 313 / PT. II. SECT. V. THE WRITINGS OF KWANG-8ZE, 315; lines 15440-15537 confidence: high

Cultivated Nature returns to its proper character and to the Beginning; that sameness is pure vacancy, compared to a bird’s closed beak and silenced song and to the union of heaven and earth.

Cultivated Nature returns to its proper character and to the same condition as the Beginning, described as pure vacancy and likened to the union of heaven and earth.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT, I. SECT.V. THE WRITINGS OF KWANG-8ZE. 225 / PT. 1, SECT. V. THE WRITINGS OF KWANG-8ZE. 229 / PT.I,SECT.V. THE WRITINGS OF KWANG-8ZE. 235 / PT.I, SECT. VI. THE WRITINGS OF KWANG-38ZE. 237,; lines 12025-12122 confidence: medium

The True men do not love life or hate death; life brings no joy, death no resistance; they accept life, forget fear of death, return to the state before life, and do not resist the Tao or use the Human to assist the Heavenly.

The True men accept life, forget fear of death, and return to their state before life.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT, II, SECT. 111. THE WRITINGS OF KWANG-8ZE. 287 / PT. 11. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 291 / PT, II. SECT.IV. THE WRITINGS OF KWANG-8ZE. 295 / PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 301; lines 14816-14898 confidence: high

Hung Mung says Yiin Kiang’s mind needs nourishment; he tells him to do nothing so things transform themselves, neglect the body, cast out hearing and sight, forget commonality with things, cultivate similarity with the chaos of the plastic ether, unloose the mind, set the spirit free, and be still as if without a soul.

The passage explicitly names the chaos of the plastic ether, says all things are in a state of chaos, and says every thing returns to its root unknowingly.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. 11. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 291 / PT, II. SECT.IV. THE WRITINGS OF KWANG-8ZE. 295 / PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 301 / PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 303; lines 14901-14983 confidence: medium

The great man conducts everyone to a proper goal and back; his movements leave no trace, his departures and returns have no deviation, and his course is like the sun without beginning or ending.

The passage mentions returning to the root and later describes the great man conducting everyone to a proper goal and bringing them back to it.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. 11. SECT. VIII. THE WRITINGS OF KWANG-3ZE. 365 / PT. 11, SECT, VIII. THE WRITINGS OF KWANG-3ZE., 367 / BOOK XVI. / Part II. Sxctrion IX.; lines 17777-17919 confidence: medium

After leaving the Tao for the Good and haphazard virtue, people followed their minds, associated knowledge, multiplied elegant forms, extinguished primal simplicity, and became perplexed, disordered, and unable to return to true nature.

The people become perplexed and disordered and have no way to return to their true nature or bring back their original condition.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. 1II.SECT.VI. THE WRITINGS OF KWANG-8ZE. 333 / PT. U.SECT.VI. THE WRITINGS OF KWANG-8ZE., 341 / PT.IL,SECT.VII. THE WRITINGS OF KWANG-8ZE. 345 / PT, I. SECT. VII. THE WRITINGS OF KWANG-8ZE. 347; lines 16860-16994 confidence: medium

The Perfect Music responds in human affairs, conforms to Heaven, indicates five virtues, corresponds to natural spontaneity, shows the four seasons and the harmony of all things, and alternates swelling/dying, peaceful/military, clear/rough, and contraction/expansion.

The music is said to swell and die away, seem to die away and burst into life, come to a close and rise again, and continue without pause.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. I, SECT. 11. THE WRITINGS OF KWANG-8ZE. 187 / PT. I. SECT. 11. THE WRITINGS OF KWANG-8ZE. 189 / PT. I. SECT... THE WRITINGS OF KWANG-38ZE, IQI / PT. 1.SECT. 11. THE WRITINGS OF KWANG-8ZE. 193; lines 10122-10218 confidence: medium

Khang-wt 3ze asks whether love of life is a delusion and dislike of death is like being lost while really going home; Li Ai weeps when taken by the ruler of Jin, then later regrets weeping after sharing royal comforts, and the dead are imagined as possibly regretting their craving for life.

The passage asks whether dislike of death resembles a young person losing the way while really going home, and whether the dead may repent of craving for life; Li Ai’s changed feelings supply a parallel reversal.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. U.SECT.X. THE WRITINGS OF KWANG-8ZE. 375 / PT, I, SECT. X. THE WRITINGS OF KWANG-8ZE. 379 / PT. II. SECT.X. THE WRITINGS OF KWANG-3ZE. 3281 / PT, 1. SECT. X. THE WRITINGS OF KWANG-8ZE. 3283; lines 18401-18488 confidence: medium

Zo defines oxen and horses having four feet as Heavenly constitution, and haltered horses' heads and pierced oxen's noses as Human doing; he says not to extinguish the Heavenly and calls this reverting to True Nature.

Zo says not to extinguish the Heavenly constitution or Heaven's appointment through Human doing, and identifies guarding the Way in this manner as reverting to True Nature.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BK. XI. ANALYSES OF BOOKS OF ZWANG-3ZE. 287 / Book XX. / BK. XX. ANALYSES OF BOOKS OF X-WANG-3ZE. 289 / Book XXII.; lines 12010-12108 confidence: high

The Tao made its appearance before Heaven and Earth, made things what they are, was no thing, and is called their Root and Origin; it is not fully expressed by existence or non-existence.

The passage repeatedly pairs Do Nothing with Returning to the Root and says a person returns to the original source.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BK. XI. ANALYSES OF BOOKS OF ZWANG-3ZE. 287 / Book XX. / BK. XX. ANALYSES OF BOOKS OF X-WANG-3ZE. 289 / Book XXII.; lines 12110-12151 confidence: medium

Those who do not know or are unequal to something let it alone; this is called “Doing nothing, and turning in everything to the Root”; Zan KMu and Yen-jze apply to Kung-ni for judgment, ending the consideration.

The passage glosses the practice as “Doing nothing, and turning in everything to the Root.”
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book VI. / Book IX. / Book XI. / BK. XI. ANALYSES OF BOOKS OF ZWANG-3ZE. 287; lines 11835-11901 confidence: medium

Kiang counsels agreement with the primal ether, says things return to their root, says alarming natural events need not cause anxiety, and advises doing nothing and not interfering with men's minds.

The quoted counsel says things return to their root and links this with agreement with the primal ether.
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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 XXXI. / Book XXXII. / Book XXXIII. / APPENDIX VII.; lines 13112-13204 confidence: high

Hsuan Ni sees Master Lao and calls him 'the Dragon'; Yin Hsi, keeper of the frontier gate, recognizes the True Man as he retires and has him write a Book in two Parts to lead human nature back to the Tao and praise doing nothing.

Master Lao’s two-part book is said to lead human nature back to the Tao, praise doing nothing, regulate the person, and make the people return to simplicity.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49 / BOOK XXII. / Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59; lines 2552-2676 confidence: medium

The passage says that when Tao was lost, Characteristics, Benevolence, Righteousness, and Ceremonies appeared, and that practising Tao means daily diminishing doing until non-action.

The passage joins diminishing doing into non-action with the image of returning a fashioned utensil to its original materials.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49 / BOOK XXII. / Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59; lines 2679-2813 confidence: high

A man in the middle states dwells between heaven and earth, is temporarily a man, will return to his original source, begins as gelatinous substance with breath collecting, and has a brief life span.

The illustrative human is described as only temporarily a man who will return to his original source.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49 / BOOK XXII. / Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59; lines 2815-2937 confidence: high

"Men's life between heaven and earth is like a white colt's passing a crevice"; life and death are transformations, and the departure of souls and body is called "the Great Returning home."

The passage describes life and death as transformations, portrays the souls and body departing, calls death the Great Returning home, and says the bodily frame returns to incorporeity.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59 / BOOK XXIII. / Part III. Section I. / G 2; lines 3614-3694 confidence: medium

Man comes forth and returns to previous non-existence; this return is called death. He is said to be extinguished yet real, and to come forth from no root and re-enter by no aperture.

The passage says that when a person comes forth and returns to previous non-existence he dies, and reports an ancient view of death as returning to the original state.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. II. THE WRITINGS OF ATWANG-SZE. IO3 / PT. III. SECT. III. THE WRITINGS OF X-WANG-3ZE. 121 / PT. III. SECT. III. THE WRITINGS OF ZWANG-3ZE. 1 23 / PT. III. SECT. IV. THE WRITINGS OF ATWANG-BZE. 1 35; lines 6028-6149 confidence: medium

Hui-jze says Confucius earnestly pursued knowledge; A^wang-jze replies that Confucius disowned that course and says humans receive powers from the Great Source and should restore them to original intelligence.

An attributed saying says humans receive powers from the Great Source and should restore them to their original intelligence; the translator's note marks the Great Source as difficult to interpret.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. II. THE WRITINGS OF X-WANG-3ZE. 9 1 / PT. III. SECT. II. THE WRITINGS OF XWANG-3ZE. 99 / H 2 / PT. III. SECT. II. THE WRITINGS OF ATWANG-SZE. IO3; lines 4826-4939 confidence: medium

A person seeing his old country and city at a distance feels joy even if the place is mounded, overgrown with trees and grass, and mostly gone; seeing and hearing former sights and sounds is compared to a tower eighty cubits high visible to all.

The passage describes joy at seeing one's old country and city, even when overgrown and mostly ruined, and greater joy when old sights and sounds are recognized.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. VII. THE WRITINGS OF KWANG-3ZE. 1 83 / PT. III. SECT. IX. THE WRITINGS OF A'WANG-3ZE. 1 93 / PT. III. SECT. IX. THE WRITINGS OF A'WANG-SZE. 1 99 / PT. III. SECT. IX. THE WRITINGS OF X-WANG-3ZE. 20I; lines 8334-8460 confidence: medium

Lieh Yu-khau starts for Khi, returns halfway, says he was frightened, and explains that in ten soup-shops, five served him before payment; he treats this as a troubling outward display that overawes others.

Lieh begins a journey to Khi, returns halfway, and explains that honors at soup-shops made him fear greater political entanglement with a ruler.
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zulu

Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words I2ISGANEKWANE. / THE WISE SON OF THE KING. / IZINCANEKWANE. / TI1E WISE SON OF THE KING.; lines 18440-18543 confidence: high

A speaker says there is a beast inside the pregnant girl and that she should go away to give birth at a distance, even if she dies.

The daughter leaves home under pressure, wanders while pregnant, gives birth elsewhere, and returns home after being found.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words ISITWALANGCENGCE. / ISITWALANGCENGCE. / ISITWALANGCENGCE. / ISITSHAKAMANA.; lines 18973-19003 confidence: high

"Udhlokweni had fled, and had already returned to her people, who were mourning for her."

The passage states that Udhlokweni fled and had already returned to her people, who were mourning for her.
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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 sends men to his father; the father doubts the report, and a few cattle including a peculiar-coloured bullock from his village are selected as proof he is alive.

Ubongopa-kamagadhlela sends messengers to his father, provides a distinctive bullock as proof he is alive, and is announced by his father as the chief who is coming back.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINGANEKWANJE. / USITUNGUSOBENHLE NAMAJUBATENTE. / USITUNGUSOBENHLE NAMAJUBATENTE. / ULUHLAZASE.; lines 5068-5092 confidence: high

After the sheep, all other things come out; men build houses again, are happy again, and all things return to their former condition.

After all other things come out, men rebuild houses, happiness resumes, and all things return to their former condition.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZIXGANEKWANE. / SYMPATHY BY THE NAVEL. / IZINGANHEKWANE. / SYMPATHY BY THE NAVEL.; lines 15884-15971 confidence: medium

Those who had taken charge of the woman try to conceal her when her brother claims her, but cannot because the children know each other and the names of their people.

After the caretakers cannot conceal the woman, they demand repayment for bringing her up; the brother pays and the sister returns to him.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZIXGAXEKWAXE. / UZEMBENI. / UZEMBENI. / IZINGAXEKWANE.; lines 3254-3316 confidence: high

“So Uzembeni died”; Usikulumi comes home, the people make a funeral lamentation, kill oxen, rejoice, ask about the beautiful damsel, and say, “We thought you were dead.”

Usikulumi returns home; his people say they thought he was no longer living and thought he was dead.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZIXGAXEKWAXE. / UZEMBENI. / UZEMBENI. / IZINGAXEKWANE.; lines 3254-3316 confidence: high

“So Uzembeni died”; Usikulumi comes home, the people make a funeral lamentation, kill oxen, rejoice, ask about the beautiful damsel, and say, “We thought you were dead.”

The narrative says Usikulumi’s people make a funeral lamentation, kill oxen, and rejoice; the footnote states this is the custom when a presumed-dead person unexpectedly returns.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words NESELESELE. 237 / UMDHLUBU78 NESELESELE. / UMDHLUBU NESELESELE. / UMDHLUBU NESELESELE.; lines 13450-13559 confidence: high

The heading states that she quits her adopted home and sets out in search of her own people. Umdhlubu is crying; she tells a great frog that she is troubled because she is to become her brother's wife. The frog tells her to bring the beautiful things she loves.

The heading says Umdhlubu quits her adopted home to search for her own people, and the frog says he is taking her to her own country.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / APPENDIX. / THE HEAVEN-COUNTRY. / THE HEAVEN-COUNTRY.; lines 8562-8630 confidence: medium

Osseo, who had descended from the evening star, is raised back to the evening star by magic and descends again when the spell is broken.

Osseo descends from the evening star, is raised back to it by magic, and descends again when the spell breaks.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / APPENDIX. / THE HEAVEN-COUNTRY. / THE HEAVEN-COUNTRY.; lines 8562-8630 confidence: medium

In a Dayak tale, Si Jura ascends by a large fruit tree whose root is in the sky and branches touch the waters; he reaches the Pleiades country, obtains three kinds of rice seed, and returns to benefit mankind.

Si Jura reaches the Pleiades country, obtains three kinds of rice seed, and returns with them as a blessing to mankind.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE HERITAGE IN POLYGAMIC HOUSEHOLDS. / THE HERITAGE IN POLYGAMIC HOUSEHOLDS. / UXTHLANGUNTHLANGU. / UNTHLANGUNTHLANGU.24; lines 14859-15046 confidence: medium

The king orders the people to flee to another country but says the mother of the snake must remain because she has given birth to a monster; the people build houses and later generations marry.

The king leaves the mother behind because of the snake birth; after many years she follows him to his new village and is summoned to his presence.
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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: medium

Unthlatu-yesiziba tells Ntombintombi that they are brother and sister; the children remain in the pool, then go out of the water, up to land, and toward home. The children number ten, five boys and five girls.

The children leave the pool or water, go up to land, and move toward home.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE ROCK OF TWO-IIOLES. / THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS.; lines 8257-8296 confidence: medium

The brother tells his sister to come down; she returns home with him to her mother, who makes a great feast, slaughters many oxen, and all eat together with the daughter.

After the sister is rescued, she returns home with her brother and is welcomed by her mother with a great feast.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE TWO BROTHERS. / IZELAMANI. / THE TWO BROTHERS. / IZING.A NEK WANE.; lines 12179-12230 confidence: medium

“He left me in the water, for he was afraid to stab me.”

The younger is abandoned in water or at a precipice, asks for another rope, is drawn up, recounts the journey, and returns home with the others.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words TZINGANEKWANE. / UHLAKANYANA. / UHLAKANYANA. / UIILAKANYANA.; lines 2396-2504 confidence: high

Uthlakanyana returns to the cannibal’s place, finds the cannibal absent and the house burnt, then lives in the open air, is troubled, leaves, and becomes a wanderer.

After the burnt house leaves him troubled and wandering, Uthlakanyana decides to return to his mother, and she rejoices at his arrival.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UGUNGQU-KUBANTWANA. / U GUN G QU-KU BAN T W ANA. / UGUNGQU-KUBANTWANA. / U GUN G QU-KUBAN T WAN A.; lines 9780-9836 confidence: medium

The izingogo see fire and halt; the male fugitive runs, later sees them again on the third day, is pursued, and nears villages, where they turn back.

The fleeing male runs from the izingogo and reaches the area near his own people or villages, where the pursuers turn back.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UHL AK AN YANA. / USIKULUMI. / USIKULUMI KAHLOKOHLOKO.40 / USIKULUMI.; lines 2789-2894 confidence: high

The many-headed monster comes out of the water, takes the young man without killing him, feeds him until he becomes great, and gives him food, men, and a large subject nation.

After being abandoned and aided by the monster, Usikulumi has a large nation subject to him and travels as a king to visit his father or kin.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UHLAKANYANA. / UHLAKANYANA. / UIILAKANYANA. / UIILAKANYANA.; lines 2506-2553 confidence: low

Uthlakanyana conceals his trouble and faults; he makes much of the claim that he returned for love of his mother so she will not later drive him away, curse him, or treat him badly.

The returning figure says he came back because of love for his mother, though the narration states he is concealing trouble.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UKCOMBEKCANSINI. / IZIXGANEKWANE. / UKCOMBEKCAKSINT. / UKCOMBEKCANS IN I.; lines 7206-7311 confidence: medium

Ukcombekcansini says Ukakaka “took me from my father’s kraal, and left me on the high lands, and went away with an Imbulu.”

Ukcombekcansini states that Ukakaka left her on the high lands and went away with an Imbulu; Ukakaka then tells his father that the damsel lost to him on the high lands has returned.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words ULANGALASENHLA NOLANGALASENZANTSI. / UBABUZE.26 / UBABUZE. / UMUNTU NENYONI.; lines 5788-5890 confidence: medium

The party travels prosperously and reaches home. People lament when they see the king return. Many oxen are killed for the marriage party and the king’s child; the couple marry, she becomes queen, and her brothers stay.

Ubabuze reaches home with the bride, oxen are killed for the marriage party and the king’s child, and the bride becomes queen.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words ULANGALASENIILA NOLANGALASENZANTSI.19 / TJLAXGALASENHLA N OL AN GALAS EN ZAN TS I. / IZIXGANEKWAXE. / ULANGALASENHLA NOLANGALASENZANTSI.; lines 5475-5580 confidence: medium

Ulangalasenzantsi and his children rejoice; he says those who came to kill them have ended, then tells the group to take up their loads and go to their people.

After the pursuers are destroyed, Ulangalasenzantsi tells the group to take up their loads and go to their people; survivors later reach the country of their people.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words ULUHLAZASE. / ULANGALASENIILA NOLANGALASENZANTSI. / ULANGALASENIILA NOLANGALASENZANTSI.19 / TJLAXGALASENHLA N OL AN GALAS EN ZAN TS I.; lines 5376-5423 confidence: medium

Ulangalasenzantsi comes to a spring where the village water is fetched, finds many little children, and notices resemblance in one child.

Ulangalasenzantsi arrives at the spring, recognizes resemblance in a child, learns the child's mother is his daughter, and later reveals himself to her.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words ULUHLAZASE. / ULUHLAZASE. / ULUHLAZASE. / ULANGALASENIILA NOLANGALASENZANTSI.; lines 5267-5296 confidence: medium

“Then her father slaughtered cattle to make his child glad, because she had been carried away by the Isikyukgumadevu.”

Uluthlazase's father slaughters cattle to gladden her because she had been carried away by the Isikyukgumadevu.
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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 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 rival queens fear that the restored child ends their children’s supremacy, and the passage says Umdhlubu returns to her royal position.
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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: medium

The father asks how Umdhlubu came; she replies that she was brought by a frog and says the frog is yonder.

Umdhlubu states that she was brought by a frog after being believed dead.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMDHLUBU78 NESELESELE. / UMDHLUBU NESELESELE. / UMDHLUBU NESELESELE. / UMDHLUBU NESELESELE.; lines 13561-13684 confidence: high

The frog says: “I am but a frog; I will not be killed. I am taking Umdhlubu to her own country.”

Umdhlubu is escorted to her own country, enters her mother’s house, and is recognized as the mother’s lost child.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMKATSHANA. / UMKATSHANA. / IZINOANEKWANE. / USTCAMA-NGAMANZI-EGUDU.; lines 17513-17612 confidence: high

On his way back, he crosses the same river, passes the pool, and exits the hole.

He exits the hole, returns home, and finds that his wife had treated him as dead by disposing of his belongings.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMKXAK AZ A-WAKOGIN G Q WAY 0. / LZIN GANEKWANE. / IZINCANEKWANE. / THE TWO BROTHERS.; lines 12022-12052 confidence: medium

"Beer was made; the king danced; he loved Umkccakaza very much. His sister said" and asks why he ordered her sent away.

The sister refers to the king's earlier direction that the woman be sent away, and the passage later says she returns to her father's place with bridewealth cattle.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMKXAKAZA WAKOGING QWAYO. / IZINGANEXWANE. / UMKXAK AZ A-WAKOGIN G Q WAY 0. / LZIN GANEKWANE.; lines 11443-11616 confidence: medium

The Amadhlungundhlebe heat a sherd and plan to put Umkxakaza on it so she cannot sing. At the gateway she looks up and addresses heaven. Clouds appear; rain and thunder follow and kill the chief and many Amadhlungundhlebe.

Umkxakaza survives attempted burning and starvation, escapes with a basket, wanders hungry, and reaches the town identified as her father’s.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMKXAKAZA WAKOGING QWAYO. / IZINGANEXWANE. / UMKXAK AZ A-WAKOGIN G Q WAY 0. / LZIN GANEKWANE.; lines 11618-11751 confidence: medium

The father sends men to summon all the people and to tell them to make beer throughout the land because Umkxakaza-wakoginggwayo has arrived.

Umkxakaza is said to have returned home after being carried off by a beast, and her father summons the nation to celebrate with beer, cattle, and rejoicing.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMKXAKAZA WAKOGING QWAYO. / IZINGANEXWANE. / UMKXAK AZ A-WAKOGIN G Q WAY 0. / LZIN GANEKWANE.; lines 11618-11751 confidence: medium

News spreads that the princess has returned and is very beautiful; chiefs ask her father for her as a wife, but he refuses because she has just come home and had been carried off by the beast.

Many chiefs ask for Umkxakaza as a wife, but her father refuses because she has only just come home after being carried off.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNANANA-BOSELE. / UNANANA-BOSELE. / I2ISGANEKWANE. / THE WISE SON OF THE KING.; lines 18327-18384 confidence: high

The people give the woman presents, including cattle, goats, and sheep; she leaves with her children, rich and rejoicing, and finds her little girl at home.

After the emergence, the woman receives livestock, sets out with her children, and returns home rejoicing.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOM13IND3. / IZIXG ANEXWANE. / UNTOMBINDE. / UNTOMBINDE.; lines 3995-4085 confidence: high

The note compares the tale to a common pattern: a younger brother is jealousy's object, is persecuted, an attempt is made on his life, he escapes, and he becomes great and superior; the note names Joseph, Waikelenuiaiku, Hatupatu, The Brown Bear of the Green Glen, The Golden Bird, and The Three Feathers.

The editorial note describes a common tale pattern in which a younger brother is jealousy's object, is persecuted, survives an attempt on his life, and becomes superior to all.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOM13IND3. / IZIXG ANEXWANE. / UNTOMBINDE. / UNTOMBINDE.; lines 3995-4085 confidence: high

Unthlatu tells the girl to call her afflicted mother; the mother comes with the girl, weeps secretly, and says he is her lost child with the smooth body.

The mother recognizes Unthlatu as her lost child, the nation is assembled, his exceptional appearance is witnessed publicly, and he is restored as king.
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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: high

The people beneath speak about the dog and recognize a man; Umkatshana meets his own friends, who tell him to go home and not stay, and he returns.

Umkatshana is told to go home by friends beneath, returns after the expected time has passed, and finds people had thought him dead.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / APPENDIX.; lines 17381-17410 confidence: medium

Several Zulu tales allude to persons descending into water, staying there, and returning; water is not destructive to them.

The passage explicitly says persons descend into water, remain there, and return, and that water is not destructive to them.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / APPENDIX.; lines 17381-17410 confidence: high

The two following tales are said to recount men descending to the lower regions and returning to relate what they had seen, with an authorial contrast to Virgil or Dante.

The passage describes tales of men descending to lower regions and returning to relate what they had seen.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI.; lines 17303-17379 confidence: medium

After dark Udalana and Untombi-yapansi return; the chief brings Untombi-yapansi to her sister; the sister recalls wondering why her body did not glisten; Untombi-yapansi says the thing was an imbulu and gives an account of its deeds.

Untombi-yapansi returns, is reunited with her sister, and the passage closes with dancing, a marriage company, cattle slaughter, eating, and happiness.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words USIKULUMI. / USIKULUMI KAHLOKOHLOKO.40 / USIKULUMI. / USIKULUMI.; lines 2896-2996 confidence: high

Usikulumi's uncle recognizes him, joyfully announces his arrival, gathers the tribe, gives him oxen, and a feast is held because they had not expected to see him again.

Usikulumi, previously cast away in the great forest, returns to his kin and then to his father's kingdom.
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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: high

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.

After the sea episode she arrives at the country of her people and finds no one left because they have been eaten by the Isikgukgumadevu.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UXTIILANGUNTHLANGU. / UNTHLANGUNTHLANGU. / IZIXGAXEKWAXE. / UNTHLANGUNTHLANGU.; lines 15266-15315 confidence: medium

The children are directed onward; people ask whose children they are, and they answer that they are Unthlangunthlangu’s.

The children travel with their mother’s mother, repeatedly answer questions about their identity, are directed to Unthlangunthlangu’s village, and reach home.
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celtic welsh

The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 2930-3016 confidence: high

Gwenhwyvar counsels Arthur not to give away the stag's head until Geraint returns from his errand, and Arthur agrees.

Gwenhwyvar counsels that the stag's head not be awarded until Geraint returns from his errand, and a watch is set for his coming.
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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 2930-3016 confidence: medium

The household and knights dispute over which beloved lady should receive the stag's head; Gwenhwyvar advises delaying the award until Geraint returns, and Arthur agrees.

Gwenhwyvar advises that the stag's head not be awarded until Geraint returns from his errand, and a watch is set for his coming.
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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 3018-3109 confidence: medium

The next day a watchman sees Geraint approaching on horseback with the maiden, who appears in white linen-like clothing; Gwenhwyvar gathers women to meet and welcome them.

The next day Geraint returns to the Court with the maiden and is publicly welcomed and praised for successful retribution.
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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 3111-3183 confidence: medium

The ambassadors say Erbin is Arthur's uncle and vassal, is old and feeble, and that neighboring chiefs covet his land; he asks that Geraint return to protect possessions and boundaries rather than spend his youth only in tournaments.

Erbin asks Arthur to permit Geraint to return from tournaments to protect land, possessions, and boundaries, and Arthur counsels Geraint to dwell in his own dominions.
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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 3185-3261 confidence: high

The court and country rejoice over Geraint because of love for him, his fame, and his coming to take possession of his dominions and preserve his boundaries.

Geraint returns to his dominions, is received with public rejoicing, is urged by Erbin to assume authority, receives homage, and inspects the territorial limits.
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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 3185-3261 confidence: high

Geraint's host journeys toward the Severn; on the other side Erbin's nobles welcome him, women receive Enid, and the court and country rejoice because Geraint has come to take possession of his dominions and preserve his boundaries.

Geraint is welcomed with joy because he has come to take possession of his dominions and preserve his boundaries, and he later receives homage and inspects the territory.
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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

At the sound of Enid’s cry, Geraint revives from his swoon, sits up on the bier, finds his sword in the hollow of his shield, and kills the Earl with a blow to the head.

After being treated as dead and laid on a bier, Geraint rises, takes his sword, kills the Earl, and terrifies the court as if 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 3930-4021 confidence: medium

The defeated knight asks mercy; Geraint asks that the game, hedge of mist, magic, and enchantment cease. The knight says the horn must be blown by his vanquisher; Geraint sounds it and the mist vanishes.

After the horn blast dispels the mist, the hosts reconcile, and Geraint later returns to his dominions and reigns prosperously.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4868-4965 confidence: high

Kai asks for the scabbard, stands as if to put the sword into it, beheads Gwrnach with one blow, after which the party despoils the castle and returns to Arthur’s court with Gwrnach’s sword.

After killing Gwrnach and despoiling the castle, the company returns the same day to Arthur’s court bearing Gwrnach’s sword.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4967-5059 confidence: medium

The envoys report Mabon's prison to Arthur; Arthur summons warriors to Gloucester, the castle is attacked, Kai breaks into the dungeon and carries Mabon away, and Arthur returns home with Mabon at liberty.

Arthur's warriors attack the castle; Kai breaks through the dungeon wall and brings Mabon out, after which Arthur returns home with Mabon free.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5165-5254 confidence: medium

Arthur asks Odgar for Diwrnach Wyddel's cauldron; Odgar commands Diwrnach to give it, but Diwrnach refuses, and Arthur travels to Ireland in Prydwen.

Arthur travels by ship to Ireland and later pursues Twrch Trwyth and the young pigs as they cross the sea toward Wales.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 1086-1177 confidence: medium

Owain cooks a roebuck by the fire, gives the rest to the lion, hears sighs, and learns that Luned, handmaiden of the Countess of the Fountain, is imprisoned in a stone vault and condemned unless Owain son of Urien rescues her.

Luned says the knight from Arthur's court married the Countess, departed for Arthur's court, did not return, and that Luned is condemned unless he returns to deliver her.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 1179-1240 confidence: high

Owain returns with Luned to the Countess of the Fountain's dominions, takes the Countess to Arthur's court, and she remains his wife as long as she lives.

Owain brings the Countess and later the twenty-four ladies to Arthur's court, where Arthur rejoices and Owain eventually dwells.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 1179-1240 confidence: high

Owain returns with Luned to the Countess of the Fountain's dominions and then takes the Countess to Arthur's Court as his wife.

Owain returns to Arthur's Court with the Countess and later with the twenty-four ladies and their restored possessions; Arthur rejoices at the later return.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 799-896 confidence: high

Arthur is sorrowful over Owain’s three-year absence; Gwalchmai advises taking the household to avenge, free, or recover Owain; Arthur departs with three thousand men and Kynon as guide.

Arthur grieves Owain’s absence and sets out with his household, guided by Kynon, to determine whether Owain is dead, imprisoned, or alive and to bring him back if possible.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 799-896 confidence: high

Arthur is sorrowful over losing Owain for three years; Gwalchmai advises that Arthur and his household can avenge, free, or bring Owain back, and Arthur accepts this plan.

Arthur grieves over Owain’s long absence and sets out with his household, guided by Kynon, to avenge, free, or bring Owain back.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 898-994 confidence: high

Owain asks Arthur to stay for a banquet prepared for three years; the banquet is consumed in three months. The Countess of the Fountain permits Owain to go with Arthur for three months, but he remains in Britain for three years.

Owain is allowed to return with Arthur for three months but remains with his kindred and friends for three years.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 898-994 confidence: high

Arthur sends to the Countess to request that Owain accompany him for three months; the Countess consents despite pain, but Owain remains with kindred and friends in Britain for three years.

Arthur asks leave for Owain to go for three months, but Owain remains in Britain for three years, after which the damsel removes his ring and rebukes him.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8240-8329 confidence: high

The emperor tells the wise men of Rome that he saw a maiden in a dream and has no life, spirit, or existence because of her; they advise sending messengers for three years to the three parts of the world to seek the dream.

Counsellors advise sending messengers throughout the world; the messengers depart, search, find the maiden, and return to guide the emperor.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8331-8429 confidence: medium

Maxen stays in Britain seven years; Roman custom says an emperor who remains abroad more than seven years does so to his overthrow and will not return to Rome.

Roman custom says an emperor who stays in other lands more than seven years remains to his overthrow and will not return to Rome; Maxen then faces a rival emperor and marches back.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1348-1429 confidence: medium

Peredur refuses to return, tells Owain to take the goblet to Gwenhwyvar, declares he will be Arthur's vassal wherever he is, and says he will not come to court until he has encountered Kai to avenge the dwarf and dwarfess.

Peredur sends word of service to Arthur but refuses to come to court until he has avenged Kai's injury to the dwarf and dwarfess.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1431-1452 confidence: medium

Peredur and the knight fight; Peredur overthrows him. The knight asks mercy. Peredur grants it if he swears to go to Arthur's court, report that Peredur overthrew him for the honour of Arthur's service, and say that Peredur will not come to court until he has avenged the insult to the dwarf and dwarfess. The knight pledges and carries the message and threat to Kai.

Peredur states that he will never come to Arthur's court until he has avenged the insult offered to the dwarf and dwarfess.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1531-1610 confidence: medium

The woman calls Peredur accursed, says his mother died from anguish after he rode forth against her will, identifies the dwarf and dwarfess as his parents' dwarfs, calls herself his foster-sister, names the corpse as her husband, and says he was slain by the knight in the glade.

The foster-sister says Peredur's mother died after he rode forth against her will, and Peredur sends word that he will not return to Arthur's Court until he has avenged the insult to the dwarf and dwarfess.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1943-2000 confidence: medium

Peredur is called the Dumb Youth. Angharad Law Eurawc says she loves him despite his inability to speak; Peredur answers that he loves her too. He is then known to be Peredur and remains in Arthur's court in fellowship with Gwalchmai, Owain son of Urien, and the household.

Peredur, known as the Dumb Youth, speaks in response to Angharad's declaration of love and is then recognized as Peredur at Arthur's court.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1943-2000 confidence: high

Peredur goes a long time without speaking to any Christian and loses colour and aspect from longing for Arthur's Court, his beloved lady, and his companions.

Peredur longs for Arthur's Court and his companions, returns in altered appearance, recognizes Arthur's household, but is not recognized until later.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1943-2000 confidence: medium

Peredur is known as the Dumb Youth. Angharad Law Eurawc declares love for him despite his inability to speak; Peredur answers her, declares his love, is recognized as Peredur, and remains in fellowship at Arthur's Court.

Angharad Law Eurawc declares love for the Dumb Youth; Peredur replies, his identity becomes known, and he rejoins fellowship at Arthur's Court.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2359-2434 confidence: medium

A hoary-headed man rebukes the maiden, sixty armed men ascend the tower, Gwalchmai blocks the door with a chessboard, and the old man accuses him before the Earl of slaying the Earl's father; the Earl grants him a year's delay to complete Arthur's embassy and return.

Gwalchmai requests a year's space to complete Arthur's embassy and promises to return to acknowledge or deny the charge; the Earl grants the time.
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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 6161-6214 confidence: low

Rhiannon tells Pwyll to return after a year with the bag, station his hundred knights in the orchard, enter alone in ragged garments, ask for a bagful of food, and rely on the bag not becoming full even with the meat and liquor of the seven Cantrevs.

Rhiannon arranges that Pwyll should return after a year with the bag and that Gwawl receive a banquet one year later.
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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 6161-6214 confidence: medium

Rhiannon says she will give Pwyll a small bag, tells him to keep it, explains the feast cannot be given away, promises to become Gwawl's bride in one year, and instructs Pwyll to return with the bag, hide his hundred knights in the orchard, enter in ragged garments, and ask only for a bagful of food; the bag will not become fuller even if filled with all the meat and liquor of the seven Cantrevs.

Rhiannon instructs Pwyll to come back after a year, enter alone in ragged garments during joy and feasting, and make a limited request.
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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 6394-6481 confidence: high

Teirnyon hears of Rhiannon's punishment, sees the boy's likeness to Pwyll, feels wrong in keeping another man's son, and with his wife decides to send him to Pwyll.

A boy raised by foster-parents is recognized by resemblance to his father and publicly restored to Pwyll and Rhiannon.
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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 6394-6481 confidence: high

Teirnyon brings the boy to his wife, says the child wears a satin mantle, and the household has him baptized and named Gwri Wallt Euryn because his hair is yellow as gold.

The boy is treated as of gentle lineage, raised by foster-parents, recognized by resemblance to Pwyll, and returned to Rhiannon and Pwyll.
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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 7208-7299 confidence: medium

Manawyddan says they should not remain because they have lost their dogs and cannot get food; he and Kicva go to Lloegyr, where he chooses shoemaking as his craft.

Manawyddan and Kicva leave for Lloegyr because of loss and lack of food, then return to Dyved after the plot against him.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7379-7482 confidence: medium

The captor says he will release the mouse only if Rhiannon and Pryderi are freed and the charm and illusion are removed from the seven Cantrevs of Dyved.

The charm and illusion over Dyved are lifted, and the land is seen restored, tilled, peopled, and full of herds and dwellings.
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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 7379-7482 confidence: high

The captor refuses release until he sees Pryderi and Rhiannon free; they arrive, he greets them, and he releases the mouse.

Pryderi and Rhiannon return, and the land of Dyved is again seen tilled, peopled, and full of herds and dwellings after the charm is removed.
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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 8058-8139 confidence: high

The eagle descends in the oak as Gwydion sings verses naming the oak and saying that it bears Llew Llaw Gyffes.

Llew appears as an eagle in a tree and is restored to his own form when Gwydion strikes him with a magic wand.
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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 8058-8139 confidence: medium

Llew asks Math for retribution for his woe; Math says the offender cannot keep possession of what is Llew's right.

Math frames the possession as Llew's right; after Gronw is slain, Llew takes possession again and becomes lord over Gwynedd.
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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 8058-8139 confidence: high

Llew goes to Caer Dathyl, physicians of Gwynedd are brought to him, and before the year’s end he is healed.

Llew is healed, seeks the recovery of what is called his right, then takes possession of the land a second time and governs Gwynedd.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9042-9221 confidence: medium

Taliesin sings that Elphin is troubled in Teganwy, secured by thirteen locks, chains, fetters, and a golden fetter, and that Taliesin will loosen him.

Taliesin repeatedly says he will loosen or liberate Elphin from locks, fetters, a golden fetter, and a stony tower.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9358-9546 confidence: high

The poem prophesies misery for Troia's race; a proud, merciless coiling serpent with golden wings comes from Germany and overruns England and Scotland; the Brython are swayed by strangers from Saxony and lose land except Walia.

The prophecy says the Brython lose their land under strangers and later regain their land and crown while the stranger swarm disappears.
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The Mabinogion Pwyll Prince of Dyved; encounter with Arawn and year in Annwvyn confidence: medium

Arawn restores Pwyll's form, Pwyll returns to Dyved, friendship is strengthened, and Pwyll is called Chief of Annwvyn.

Pwyll returns from Annwvyn after ruling and gains the title Chief of Annwvyn.
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The Mabinogion THE MABINOGION / TRANSLATED BY LADY CHARLOTTE GUEST / CONTENTS / INTRODUCTION; lines 173-243 confidence: low

Both classes are said to be Welsh-rooted, but the later class probably migrated from Wales, returned, and was re-translated after centuries with Norman additions.

The later Mabinogion class is described as probably migrating from Wales, being brought back, and being re-translated with Norman additions.
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mongol

Gessar Khan AO WM / IV. THE VALLEY OF PLEASANT WINDS / V. THE TWELVE-HEADED GIANT / VI. THE THREE SHIRAIGOL KHANS; lines 3766-3900 confidence: medium

Shikeer praises Nantsong, compares the enemy to boiling milk and flame, orders the forces divided into three, assigns leaders against Tsagan, Sheera, and Chara Khan, names the trophies, and plans a return to the Mountain of Sand.

After their attacks, the heroes drive captured steeds toward or back to the Mountain of Sand.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 533-676 confidence: medium

Two riders arrive; Sanglun recognizes them as his sons Shikeer and Rongsa, who say they escaped from Chotong’s bondage and sought him.

Shikeer and Rongsa arrive, say they escaped from Chotong’s bondage, are welcomed by Sanglun, and join Yoro in tending the herds.
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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

Sanglun offers to arm himself and fight beside Shikeer, but Shikeer describes him as aged and tells him to stay to welcome Gessar's return; Sanglun accepts.

Sanglun is told to await Gessar's return, and Rogmo instructs Shikeer to seek Gessar as the one who can reverse the disaster.
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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 5195-5342 confidence: high

Gessar and Lady Rogmo enter Tibet on the brown wonder-steed; Gessar transforms himself into a merchant, the steed into a lowly ass, and Rogmo into a servingman.

Gessar returns into Tibet but conceals himself, while Chotong is reported to be occupying Gessar's throne.
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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 5344-5474 confidence: high

Gessar says, “Gessar is not dead, but lives,” promises to return to avenge wrongs, commands Sanglun to keep silent, and gives a sheep carcass for Sanglun’s wife.

Gessar says he lives and will return to avenge wrongs, then confronts Chotong as the one come to mete out justice.
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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

"Shikeer, with the head of a man and the body and tail of a hawk, flew down from the heavens and alighted on Gessar's hand."

Shikeer appears in hawk-human form, is offered restoration to mortal form, refuses earthly dwelling, and ascends to the abode of the high gods.
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Gessar Khan VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND / AO WM; lines 1998-2148 confidence: high

After three years in China with Aralgo, Gessar says he longs for his people and Lady Rogmo, plans to return, and promises Aralgo goods, flocks, vassals, and dwelling in the Valley of Pleasant Winds if she pledges constant faith; she does, and they depart.

After three years in China, Gessar says his heart hungers for his own people and Lady Rogmo, and he sets out with Aralgo.
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Gessar Khan VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND / AO WM; lines 2150-2243 confidence: high

Gessar sends a dream to Lady Rogmo as she sleeps beneath a sable skin in her yurta; the dream tells her that Gessar Khan is close at hand.

Gessar sends a dream to Rogmo, and the dream explicitly tells her that Gessar Khan is close at hand.
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Gessar Khan VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND / AO WM; lines 2150-2243 confidence: high

Arigon rebukes the plan of offering only tea and instructs that couriers summon Sanglun, Amurtsheela, Shikeer, the thirty heroes, and the three hundred chieftains, with gifts, feast, cymbals, and kettledrums.

Kin, heroes, and chieftains are summoned with gifts and a feast; Gessar arrives, is embraced, receives gifts, and later remains to rule his people.
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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 7410-7521 confidence: high

Vikramâditja says he and Schalû will go to Gandharva's capital to learn the people's fate and recover the inheritance; his mother warns of dangers, and he answers that he will overcome distance and enemies.

Vikramâditja leaves with Schalû for Gandharva's capital to learn the fate of the people and recover the inheritance, then declares himself before Galischa as Gandharva's son returned from infancy in exile.
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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 DEDICATION. / TALE I. / THE WOMAN WHO SOUGHT HER HUSBAND IN THE PALACE OF ERLIK KHAN. / TALE II.; lines 871-906 confidence: medium

The Khan, having missed the object of his journey, sets out again without returning to Nâgârg'una, eats from a cake that never diminishes, and reaches the cool grove where the child-dead and the Siddhî-kür are found.

The Khan realizes he has missed the object of his journey and immediately sets out again, eventually reaching the place where the Siddhî-kür is found.
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Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 8670-8753 confidence: medium

Disciples increase, live by alms as Bhixu, sixty are made Arhats and sent to spread teaching, and Shâkjamuni wanders for nineteen years teaching and making converts.

The passage refers to Shâkjamuni’s earlier departure, describes his wandering as a teacher, and records his return home in the twelfth year before renewed travel.
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Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 8924-9006 confidence: medium

The Abgarus tradition is reported: the king asks the Lord in Judaea to visit and heal him; the Lord says he must do his sender’s work, return above, and after his Ascension send an apostle. St. Thomas and Thaddæus are said to have preached east of Syria, with successors travelling farther east.

In the Abgarus tradition, the Lord says he must return above and that after his Ascension he will send an apostle.
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Sagas from the Far East HOW THE SCHIMNU-KHAN WAS SLAIN. / TALE IV. / THE PIG'S HEAD SOOTHSAYER. / TALE V.; lines 2282-2298 confidence: medium

The Khan finds he has again missed the end and object of his journey and immediately returns to the cool grove, summoning the Siddhî-kür.

The Khan has again missed the end and object of his journey and once more returns to the grove.
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Sagas from the Far East TALE II. / THE GOLD-SPITTING PRINCE. / TALE III. / HOW THE SCHIMNU-KHAN WAS SLAIN.; lines 1610-1725 confidence: medium

In the cave Massang finds three cherry-stones, plants them with a conditional wish, sleeps many years with the Schimnu corpse as a pillow, wakes to three cherry-trees reaching the top, and climbs out.

Massang sleeps for many years with the Schimnu's corpse as a pillow and afterward emerges from the cave back to the earth.
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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 2393-2501 confidence: medium

Sunshine tells the princess he must first return to the Hermitage to visit his grieving adopted father, then return to her; she praises his filial love.

After being freed, Sunshine postpones reunion with the princess to return to his adopted father, console him, and wash him with milk and water.
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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 2503-2545 confidence: high

Sunshine replies that he is a mighty Khan's son; his stepmother tried to divide him from his brother and kill him; the brothers fled and were taken in by the Hermit.

Sunshine and Moonshine fled from danger, identify themselves as the Khan's two sons, announce their return, and are brought home in honor.
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Sagas from the Far East TALE V. / HOW THE SERPENT-GODS WERE PROPITIATED. / TALE VI. / THE TURBULENT SUBJECT.; lines 2562-2678 confidence: high

In Brschiss, a haughty turbulent man obeys no laws; the Khan tells him to leave the country or submit, and he chooses exile.

The banished man returns despite the Khan's prohibition and erects a fortified iron structure behind the palace.
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Sagas from the Far East TALE VI. / THE TURBULENT SUBJECT. / TALE VII. / THE WHITE BIRD AND HIS WIFE.; lines 2801-2876 confidence: high

The wife asks how to deliver him from bondage; he says she must return home, build another cage like the burned one, and woo his soul back into it, after which he must come back.

The husband says that once his soul is wooed back into a new cage, he must return and cannot be withheld by gods or dæmons; the wife does this and he comes back.
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Sagas from the Far East TALE X. / THE BITING CORPSE. / TALE XI. / THE PRAYER MAKING SUDDENLY RICH.; lines 3557-3665 confidence: medium

Hearing the accusations, the Khanin fears her sons may be taken and killed to prevent their reign, so on the fifteenth of the month, by moonlight, she leaves with them for her parents’ home.

The Khanin leaves with her sons because she fears for their lives, then returns after the divine transformation satisfies the royal observers and silences gossip.
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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 TALE XXI. / HOW THE WIDOW SAVED HER SON'S LIFE (1). / TALE XXII. / THE WHITE SERPENT-KING.; lines 5666-5787 confidence: medium

The Khan banishes the keeper with stone shoes, three guards, and a goat; after the guards leave, the keeper soaks and rubs the shoes until they have holes, returns, and lives on roots dug by the goat.

The banished keeper is forbidden to return until stone shoes wear through, then makes holes in them by soaking and rubbing them with stone and returns.
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Sagas from the Far East TALE XXI. / TALE XXII. / TALE XXIII. / THE BOY-KING.; lines 11289-11372 confidence: high

A hermit punished by Bhoga learns to transfer souls, forces Bhoga's soul into a parrot and his own into the king's body, orders parrots killed, but the royal parrot escapes to Kandrasena's court, reveals the transformation to the princess, and through her intrigue the hermit-king is killed so Bhoga regains his form and kingdom.

A hermit transfers Bhoga's soul into a parrot and inhabits the king's body; after the parrot's escape and the princess's plot, the hermit-king is killed and Bhoga regains his original form and kingdom.
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Sagas from the Far East THE PRAYER MAKING SUDDENLY RICH. / TALE XII. / TALE XIII. / THE FORTUNES OF SHRIKANTHA.; lines 3977-4041 confidence: high

The water inhabitants hand up pebbles; a frog brings the talisman; the mouse takes it to the ape, and the mouse, ape, and bear bring it safely to Shrikantha.

Once the talisman is returned to Shrikantha, his former magnificence returns at a word, including city, palace, fruit trees, and birds.
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Sagas from the Far East THE SAGA OF THE WELL-AND-WISE-WALKING KHAN. / DEDICATION. / TALE I. / THE WOMAN WHO SOUGHT HER HUSBAND IN THE PALACE OF ERLIK KHAN.; lines 704-799 confidence: high

Near the palace, shouting and music are explained as burial rites; the Khan says he is dead and on his way to the deva's kingdom.

The Khan says he is dead, later visits his wife monthly at night, and disappears with morning light.
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Sagas from the Far East THE SAGA OF THE WELL-AND-WISE-WALKING KHAN. / DEDICATION. / TALE I. / THE WOMAN WHO SOUGHT HER HUSBAND IN THE PALACE OF ERLIK KHAN.; lines 801-868 confidence: medium

The woman reaches the palace; the Khan comes forward in beauty, might, and tenfold glory, never to leave her again, and they embrace.

The woman brings back her husband from Erlik-Khan's palace and is reunited with him after completing the heart retrieval.
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Sagas from the Far East THE TURBULENT SUBJECT. / TALE VII. / THE WHITE BIRD AND HIS WIFE. / TALE VIII.; lines 2998-3070 confidence: high

The Wood-carver remains at home for a month, seen only by his wife; he washes with milk, stays out of sunlight, receives a white gauze garment from his wife, writes a feigned letter, and goes to All-protecting the Khan.

Ânanda presents himself as returned from the gods' kingdom, uses altered appearance and a forged letter, and the Khan believes the letter.
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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 wood-carver's son hews a Garuda-bird from a log and fits it with springs so a seated man can direct it; the painter's son adorns it with colors, making a beautiful bird.

The rich youth uses a wooden Garuda-bird to reach the palace, reveal himself to his wife, and fly away with her.
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Sagas from the Far East THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG. / CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN.; lines 6509-6592 confidence: high

The passage reports a fabled promise by Vishnu and Shiva that Vikramâditja would return to earth in later times to deliver his people, and compares this with Mongol expectations about Ghengis Khan and Timour and European traditions about Arthur, Charlemagne, and Frederick Barbarossa.

Vishnu and Shiva are said to promise that Vikramâditja will come back to earth in later times to deliver his people from oppression.
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The Mongols - A History CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER / CHAPTER m / WANG KHAN OF THE KERAITS; lines 1836-1920 confidence: high

Togrul succeeds Kurja Kuz by killing uncles and cousins; Gurkhan gains Naiman aid, drives Togrul out, and becomes ruler; Togrul seeks Yessugai, who reinstates him.

Togrul is driven out, seeks Yessugai's aid, and is reinstated; later he is expelled again and receives aid from Temudjin.
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The Mongols - A History CHAPTER XV / DESTRUCTION OF THE KIN EMPIRE / CHAPTER XVI / EXPEDITION AGAINST CHINA AND DEATH OF OGOTAI; lines 14423-14512 confidence: medium

Mangu moves toward Chung king, dies twelve days later at Tiao yu mountain near Ho chiu, and the chiefs raise the siege and retire north with the sovereign's body. Assutai conducts the corpse to Mongolia, where it is buried near the graves of Jinghis and Tului.

After Mangu dies, the army withdraws north with the body, and Assutai conducts the corpse to Mongolia for burial near the graves of Jinghis and Tului.
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The Mongols - A History CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR; lines 5796-5886 confidence: medium

The guards see a deer-like, horse-headed, one-horned, green-haired creature which says, "It is time for your master to return to his own land."

A strange creature tells the guards that Jinghis should return to his own land, and Ye liu chu t'ai interprets the appearance as Heaven's warning that bloodshed is needless.
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The Mongols - A History CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR; lines 5976-6065 confidence: medium

In February 1225 Jinghis returns to his homeland between the rivers.

Jinghis returns to his homeland and later leaves headquarters to make war on Tangut amid renewed opposition.
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The Mongols - A History CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR; lines 6162-6277 confidence: high

Kiluken leads a chant addressing the dead khan as lion of the Tengeri, asking whether he will leave wife and nation in the quagmire, listing homeland, rivers, subjects, birthplace, standards, Kerulon fields, wife, friends, and mansion as awaiting him, and asking to bear his jade-like remains to their last home.

The chant asks to bear the remains to their last home and resting place, and the car reaches the home of the dead ruler.
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The Mongols - A History CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX / CHAPTER X; lines 8061-8148 confidence: medium

In 1255 Baidju, angered by delayed tribute, enters Rum, marches against Konia, defeats Yzz ud din's forces, and Yzz ud din flees to Anthalia.

Yzz ud din flees after defeat, later takes refuge with the Byzantine Emperor, returns on advice, and submits to Hulagu.
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The Mongols - A History FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX; lines 6418-6517 confidence: high

Mohammed's sons are listed: Jelal ud din sought refuge at Delhi, Rokn ud din was slain by the Mongols, and Ghiath ud din retired to Karun and saved himself.

Jelal ud din, eldest son of Shah Mohammed, decides to leave India and go to Persia in hope of regaining his father's dominion.
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The Mongols - A History FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX; lines 6880-6974 confidence: high

No one knows where the Sultan has vanished; Ispahan debates succession, and the cadi arranges to wait until the Bairam prayer before choosing Togan Taissi if Jelal is absent.

During Jelal's disappearance the city plans to choose another ruler if he fails to come to the Bairam prayer; his appearance at the prayer produces rejoicing and maintains his position.
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The Mongols - A History FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX; lines 7526-7619 confidence: medium

Later reports say Jelal was seen in Iran; an Ispidar impostor is exposed and killed; twenty-two years later a poor fakir-like man crossing the Oxus claims he is Jelal, says the equerry was killed instead, and dies under torture insisting on the claim.

Later reports say Jelal had been seen in Iran; one impostor and another claimant assert or imply that he survived the mountain killing.
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The Mongols - A History The Mongols - A History / CHAPTER I / CLASSIFICATION, MYTH AND REALITY; lines 645-733 confidence: high

Kutula's attendants report him dead; Yessugai makes a funeral feast and tells Kutula's wife, who rejects the report and says Kutula's voice is like thunder in the mountains reaching high heaven.

Kutula is reported dead and mourned with a funeral feast, but he returns alive and the community's grief becomes triumph.
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The Mongols - A History WANG KHAN OF THE KERAITS / CHAPTER IV / TEMUDJIN TAKES THE TITLE OF JINGHIS AND REWARDS HIS / EMPIRE BUILDERS; lines 3208-3299 confidence: medium

Jinghis recalls that Sorgan Shira, his son, and daughter Kadan hid and served him after his capture and gave him freedom; he grants them a camp in Merkit land, hereditary bow-and-arrow privileges, wine in the Khan's camp, and forgiveness for nine death offenses.

Sorgan Shira's household hid young Jinghis after capture and helped him gain freedom; Jinghis later remembers the act and grants land, privilege, and pardons.
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shinto

Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D, 434. / XIII. 15. / AD. 435: / INGIO. 325; lines 18666-18774 confidence: high

Karu no Iratsume is banished to Iyo; the Heir Apparent sings of island exile, return, bed and spouse, and then of the maiden of Karu's suppressed weeping like doves of Mount Hasa.

The song voice says it is banished to an island and will certainly come back.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 270; / A.D. 277, / A.D. 278. / C276.; lines 14822-14873 confidence: medium

Maneko throws himself on his sword and dies; Takechi grieves, secretly leaves Tsukushi, travels by sea around the Southern Ocean, anchors in Ki, reaches the Court, and explains his innocence.

Takechi secretly leaves Tsukushi, travels by sea, reaches the Court, and explains his innocence.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 325. / A.D. 329. / A.D. 334. / NINTOKU. 285; lines 16407-16538 confidence: medium

The next day the Emperor sends an attendant named Toriyama to bring the Empress back and sings for him to overtake and join the Emperor's beloved spouse.

The Emperor sends Toriyama to bring the Empress back and sings for him to overtake his beloved spouse, but the Empress refuses to return.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 397 / A.D. 405. / A.D. 288. / A.D. 289.; lines 15237-15318 confidence: medium

Yehime, the Emperor’s concubine, looked toward the west and lamented loudly; the Emperor asked why she lamented so bitterly.

Yehime laments while looking west, explains her longing for her father and mother, and asks to return temporarily to see them; the Emperor endorses the wish.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 74. / VII. 6, / KEIKO. 193 / K EIKO. 197; lines 11448-11569 confidence: medium

The poem describes clouds from home, Yamato behind Mount Awo-gaki, and white evergreen oak branches of Mount Heguri; it is called “a song of longing for one’s country.”

The song is explicitly called a song of longing for one’s country and occurs immediately before the Emperor turns toward the capital.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 2000-2154 confidence: high

Izanami says Izanagi did not observe her charge and that she has been put to shame; she sends the eight Ugly Females of Yomi to pursue and stay him.

Izanagi flees from Yomi; his head-dress becomes grapes and his comb becomes bamboo-shoots that the pursuers stop to eat before resuming pursuit.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 BC, 2. / SUININ. 183 / A.D. 10. / VIL. 24.; lines 10750-10908 confidence: high

The Emperor commands Tajima Mori to go to the Eternal Land and obtain the fragrant fruit that grows out of season, later called Tachibana; the Emperor dies later that year.

Tajima Mori is commanded to go to the Eternal Land to obtain fragrant fruit that grows out of season and later returns with eight sticks and eight bundles.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 BES (20; / II. 26. / II. 28. / ES 308; lines 5932-6034 confidence: high

A summoned being has the fish-hook in its mouth; the hook is delivered to Hiko-hoho-demi with an imprecation formula for the elder brother, a threat of sea storms, and transport home on a great sea-monster.

Hoho-demi is placed on the back of a great sea-monster and sent back to his own country.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ENS ELO / WX 21, / TX 223. / IX. 24.; lines 13932-14040 confidence: high

Silla envoys Mo-ma-ri Cheul-chi and others secretly provide a separate ship and sailors, place Mi-cheul Han-ki aboard, and make him escape to Silla.

Mi-cheul is made to escape to Silla by ship, and Misaheun, the Silla king's younger brother, escapes back to his country.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2185-2328 confidence: high

The Even Pass of Yomi is explained by some as the moment when breath fails near death; the rock blocking it is called Yomi-do ni fusagaru Oho-kami and also Chi-gayeshi no Oho-kami.

The Even Pass of Yomi is described and a rock is said to block it after Izanagi’s return from a filthy underworld place.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2185-2328 confidence: high

Izanagi returns from a hideous, filthy place, says he should cleanse his body of pollution, goes to Ahagi at Tachibana, and chooses the middle stream for washing.

Izanagi says he must cleanse pollution acquired in a hideous filthy place and performs ablutions in stream and sea water.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2330-2462 confidence: medium

Izanagi goes to see Izanami at the temporary burial-place. She asks him not to look; he lights a single light and sees her swollen and festering with eight Thunder-Gods on her, then flees as they pursue him.

After seeing Izanami’s condition, Izanagi flees and is pursued by the Thunder-Gods before driving them off.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2464-2606 confidence: medium

Izanagi, polluted by visiting Yomi, seeks ablution; strong tides block two gates; at Wodo in Tachibana he enters and exits water, blows out or forth, and produces deities.

The passage states that Izanagi has visited the Land of Yomi, has brought ill-luck or defilement on himself, and then seeks ablution.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3152-3293 confidence: high

Ama no Uzume stands before the Rock-cave door, performs a mimic dance, uses Sakaki, club-moss, fires, an overturned tub, and gives inspired utterance.

Uzume’s performance before the Rock-cave leads Ama-terasu to open the door and peep out, after which Ta-jikara-wo leads her out.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3152-3293 confidence: medium

Ama-terasu opens the Rock-door slightly and peeps out; Ta-jikara-wo leads her out; Nakatomi and Imibe draw a bottom-tied rope limit and ask her not to return.

After Ama-terasu is led out, Nakatomi and Imibe draw a rope limit and ask her not to return into the cave.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3295-3429 confidence: high

At the first-fruits feast, Sosa no wo secretly defiles the Sun-Goddess’s seat in the New Palace; she sits there, is sickened, becomes enraged, and closes herself in the Rock-cave of Heaven.

The Sun-Goddess withdraws into the Rock-cave of Heaven, closes the Rock-door, and later emerges or is drawn out so that her radiance fills the universe.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3295-3429 confidence: medium

All the gods grieve and arrange for a mirror, offerings, jewels, sakaki-tree combs, and suzuki-grass combs to be made or procured.

The gods assemble ritual objects and recite liturgies to induce the Sun-Goddess to open the cave, after which light returns through her radiance.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5664-5783 confidence: high

The elder brother demands his old fish-hook; the younger brother has lost it and offers new hooks, including many made from his cross-sword, but the elder brother refuses them.

The younger brother loses the fish-hook, is sent into the sea, reaches the Sea-God's palace, obtains the lost hook, and returns.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5786-5929 confidence: high

After three years Hoho-demi wishes to return to the upper country; the Sea God assembles all the fishes to ask about the fish-hook, and a fish suspects the Red-woman, or Red Tai, has swallowed it because of a mouth ailment.

After three years in the Sea God's palace, Hiko-hoho-demi wishes to return to the upper country.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 JINGO. 245 / A.D. 243. / A.D. 246. / IX. 26.; lines 14162-14221 confidence: medium

The Pékché men say they cannot communicate for the present, will go back and prepare a ship to communicate later, and ask to be informed if envoys from the honourable country come.

The Pékché men conclude they cannot communicate for the present, go back, and plan to prepare a ship for later communication.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 KEIKO. . 207 / VIL. 26. / VII. 28. / KEIKO. 209; lines 12130-12185 confidence: medium

Yamato-dake no Mikoto first becomes ill, his disease increases, and he returns to Ohari without entering Miyazu-hime's house before passing on to Ise and Otsu.

The passage states that Yamato-dake no Mikoto becomes ill, his disease increases, he returns through Ohari and Ise/Otsu, and he later reports that he had undertaken an expedition to the eastern wilds.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 KENZO. S55 / XV. I4. / KENZO. 335 / A.D. 485.; lines 22021-22076 confidence: high

The Emperor says the late Prince died on a desert moor; he himself was a child who fled and hid, was later sought and raised to continue the Great Work; he searched for the honoured bones, and he and Prince Imperial Ohoke wept.

The Emperor says he was a child who fled and concealed himself, was later sought out and sent for, and was raised to continue the Great Work.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 OJIN. 261 / A.D. 283. / A.D. 284. / A.D. 285.; lines 15062-15172 confidence: medium

After King Ahwa of Pékché dies, the Emperor tells Prince Tyén-chi to return to his country and succeed to the royal dignity, grants him Eastern Han territory, and dismisses him.

After Ahwa’s death, the Emperor commands Prince Tyén-chi to return and succeed to royal dignity, granting territory before dismissing him.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 OJIN. 261 / A.D. 283. / A.D. 284. / A.D. 285.; lines 15062-15172 confidence: medium

Kidzu no Sukune of Heguri and Tada no Sukune of Ikuba are sent to Kara with choice troops and ordered to assail Silla and open a way for Sotsuhiko, whose delay is attributed to opposition by men of Silla.

The Emperor sends commanders and troops to assail Silla and open a way for Sotsuhiko, whose return is delayed by opposition.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 SEV 43. / AD. 475. / A.D. 476. / YURIAKU. 36.7; lines 20949-20996 confidence: medium

The Emperor, hearing that Pékché had been conquered by Koryé, “gave Kuma-nari to King Munchu, and so lent aid to his country.”

The Emperor gives Kuma-nari to King Munchu after Pékché's conquest, and contemporaries say Pékché appealed to the Emperor, who restored their country.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 SUININ. 183 / A.D. 10. / VIL. 24. / SUININ. 187; lines 10928-10979 confidence: high

The speaker says he crossed “the waves” and “the weak water”; the Eternal Land is “the mysterious realm of Gods and Genii” which ordinary mortals cannot attain.

The speaker travels across dangerous waters to the Eternal Land, described as a divine or supernatural realm inaccessible to ordinary mortals, and then returns after ten years.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 SUININ. 183 / A.D. 10. / VIL. 24. / SUININ. 187; lines 10928-10979 confidence: medium

The speaker says that going and returning took ten years, that he braved towering billows alone, and that trusting in the spirits of the Emperors he “hardly accomplished” his return.

The speaker says that in going to the Eternal Land and returning, ten years naturally passed.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 SUININ. 183 / A.D. 10. / VIL. 24. / SUININ. 187; lines 10928-10979 confidence: medium

The speaker says that going and returning took ten years, that he braved towering billows alone, and that trusting in the spirits of the Emperors he “hardly accomplished” his return.

The speaker says he trusted in the spirits of the Emperors and thereby hardly accomplished his return.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 TX 10. / TX, 12. / EX:..13: / JINGO, - 235; lines 13522-13631 confidence: medium

In the spring after the Silla expedition, the Empress removes with ministers and functionaries to Toyora in Anato, takes up the Emperor’s remains, and proceeds toward the capital by sea-route.

The Empress takes up the deceased Emperor’s remains and proceeds toward the capital by sea-route.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 XIV. 7 / A.D 462. / XIV. 20. / YURIAKU. 740; lines 19942-20002 confidence: medium

Tasa learns that the Emperor has married his wife, goes to Silla to seek succour, and the Emperor orders Otokimi and Akawo to chastise Silla.

Otokimi departs under command to chastise Silla, encounters the country god in old-woman form, decides the way is too far, and returns without completing the chastisement.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 607. / A.D. 608, / XXIL. 22. / A.D. 610.; lines 7764-7871 confidence: medium

The arrivals say the King of Pékché sent them to Wu; because of civil war they could not enter, returned homeward, met a storm, were tossed at sea, and anchored on the Imperial coast.

The Pékché group describes a commanded mission, failed entry into Wu, return toward home, storm at sea, and unexpected arrival on the Japanese coast.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 682. / A.D. 683. / A.D. 684. / X XIX. 49.; lines 20579-20699 confidence: medium

Wohi, Hōzen, Kobito, and Tokuko, described as students in Great Thang or persons carried off during the Pekché campaign, arrive by way of Silla; Silla sends Kim Mul-yu to escort them to Tsukushi.

Persons who had gone to Great Thang for study or had been carried off during war return by way of Silla with an escort.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 MMVI. 22, / SAIMEI. 269 / XXVI. 23. / SAIMEI. 271; lines 15208-15261 confidence: low

Hakatoko's writing describes a return journey from Yueh-chow, travel toward home, arrival south of Mount Ch‘éng-an-shan, putting out to sea, losing the way in mid-ocean, suffering, and reaching Tamna with difficulty.

Hakatoko's party is on a return journey, puts out to sea, loses its way in mid-ocean, suffers, and reaches Tamna with difficulty.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 RXIX. 9. / A.D. 676. / B39 NIHONGI. / X XIX. 15.; lines 18883-18960 confidence: medium

Kim Chhyong-phyéng returned to his country; Pak Cha-pha and others who had been driven to Japan by stress of weather were delivered to him and sent back to their native land.

Pak Cha-pha and others are said to have been driven to Japan by stress of weather and are then sent back to their native land.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 TENCHI. 275 / TENCHI, 277 / A.D. 662. / A.D. 663.; lines 15533-15597 confidence: medium

An unnamed speaker says the people would starve if they remain, proposes removal to Phi-syong, and describes its rivers, mud, earthworks, canal-fed rice-fields, produce, and food/clothing resources.

The passage records a move to Phi-syong followed by a return to Chyu-yu when the enemy comes near and Phi-syong becomes untenable.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XIX. 45. / XIX. 47. / XIX. 48. / ATX. 49.; lines 4345-4458 confidence: high

Prince Hyé of Pekché asks leave to return home and is presented with weapons, good horses, and liberal gifts for his followers.

Prince Hyé asks to return home and receives arms, horses, gifts, a naval escort, and soldiers guarding the route.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XVIL. 23. / KEIDAI. 21 / A.D. 530. / KEIDAI. 23; lines 1360-1481 confidence: medium

Kena no Omi receives the summons, reaches Tsushima, falls ill, and dies; his funeral follows the course of the river and enters Afumi.

Kena no Omi dies while returning, his funeral follows the river into Afumi, and the wife’s song describes him going up with flute music.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XXI. 14. / A.D. 589. / A.D. 590. / A.D. 591.; lines 6478-6547 confidence: high

Soga no Mtimako no Sukune consults Pékché priests about receiving discipline, hands Zen-shin and companion nuns to Pékché envoys for study in Corea, pulls down Konoha's house, and begins building Hokoji at Asuka no Magami no Hara/Asuka no Tomada.

Zen-shin and her companions are dispatched abroad for study and later return to reside in a temple.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XXVI. 19. / SSAIMEL 267 / V2 1. / MMVI. 22,; lines 15035-15088 confidence: high

Kwisil Pok-sin sends Minister Kwi-chi and others to the Empress with more than one hundred Thang prisoners and asks for troops, assistance, and Prince Yō Phung-chyang’s return.

The petition asks that Prince Phung-chyang be given back and made ruler of the newly reassembled Pekché kingdom.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XXX. 16. / XXX. 175 / XXX. 18. / DOXOXG 10); lines 22548-22671 confidence: low

An Imperial order says Ohotomobe no Hakama, a private soldier of Upper Yame in Tsukushi, was taken prisoner by Tang troops during the Pékché assistance campaign.

Hakama is captured by Tang troops, remains in a foreign land for thirty years, and is later recognized by the court for the act that enabled others to return and report.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XXX. 34. / XXX. 36. / A.D. 695. / JIT. 419; lines 23743-23828 confidence: medium

The Empress repeatedly goes to the Palace of Yoshino and later arrives back from Yoshino.

The Empress repeatedly leaves for named palaces or places and is recorded as arriving back.
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japanese

Japanese Fairy Tales COMPILED BY / PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE; lines 262-377 confidence: high

A second feast is prepared; the Dragon King tries to keep Hidesato longer, but Hidesato says he must return, and the Dragon King's family begs him to accept presents for delivering them from the centipede.

Hidesato leaves the Dragon King's palace, is escorted home with gifts by supernatural retainers, and the gifts are later found to have magic power.
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Japanese Fairy Tales COMPILED BY / PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE; lines 262-377 confidence: high

A more sumptuous feast is prepared; Hidesato insists on returning home, and the Dragon King asks him to accept gifts in gratitude for deliverance from the centipede.

Hidesato insists on returning home and is accompanied by the Dragon King's retainers bearing gifts, which are later found to have magic power.
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Japanese Fairy Tales JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 1101-1205 confidence: high

The tortoise carries Urashima to the bay and shore he knows, then rides back to the Sea King’s realm.

Urashima returns from the Sea King’s realm to his home shore and learns that the few days he experienced away were hundreds of years in the village.
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Japanese Fairy Tales JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 1101-1205 confidence: high

The tortoise brings Urashima into the familiar bay and to the shore from which he left, then returns to the Sea King’s realm.

Urashima returns from the Sea King’s realm to his home shore but finds unfamiliar people, a changed house, and evidence that three hundred years have passed.
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Japanese Fairy Tales JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 983-1099 confidence: high

After three days of happiness, Urashima remembers his home, parents, and country, says he must not stay, and prepares in haste to return to his old father and mother.

Urashima remembers his parents and country, resists staying with Otohime Sama, and departs over the sea toward his own land.
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Japanese Fairy Tales JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 983-1099 confidence: high

Urashima's happiness makes him forget home, parents, and country for three days; then he remembers he does not belong there and must return to his old father and mother.

After forgetting his home and parents, Urashima remembers them and insists on returning to his own land.
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Japanese Fairy Tales MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1413-1523 confidence: medium

The rabbit tells the old farmer that the badger has been killed; the farmer thanks him, says he can again sleep and eat, and invites the rabbit to share his home as a friend.

After the badger’s death is reported, the old farmer says he can sleep and eat as before, and the rabbit joins his household.
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Japanese Fairy Tales PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW; lines 509-612 confidence: medium

The sparrows help put the box on the old man’s back, send him off with bows, invite him to return, and show no ill-will toward the old wife.

After receiving the small box from the fairy sparrow household, the old man returns home and prepares to open it with his wife.
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Japanese Fairy Tales PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW; lines 509-612 confidence: medium

The old man reaches a bamboo wood, finds his sparrow waiting, hears her speak, sees that a new tongue has grown, and realizes she is a fairy rather than a common bird.

The old man travels to find the sparrow, enters her hidden home in the bamboo grove, receives a gift, and returns home.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4336-4434 confidence: high

In the Sea Realm three years pass quickly; despite its wonders and the Sea King's kindness, the Happy Hunter grows homesick and worries about his home, country, and brother.

The Happy Hunter stays three years in the Sea Realm, grows homesick, and asks permission to return to Japan and to his brother.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4336-4434 confidence: high

The Happy Hunter wants to return to his kingdom and reconcile with the Skillful Fisher, but Ryn Jin and his daughters persuade him to stay in Ryn Gu; after three years he becomes homesick and asks permission to return because he governs Japan and must return the hook to his brother.

The Happy Hunter spends three happy years in the Sea Realm but becomes homesick and asks to return to Japan and his brother.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4436-4526 confidence: high

Ryn Jin shows the Happy Hunter how to use the two tide jewels, hands them to him, and the Sea King, Princesses Tayotama and Tamayori, and the palace inmates say farewell as he leaves.

The Happy Hunter leaves the Sea King’s realm with tide jewels and is transported back to Japan by a crocodile sent by the Sea King.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4436-4526 confidence: high

Ryn Jin teaches the Happy Hunter how to use the two talismans, gives him the Jewel of the Flood Tide and Jewel of the Ebbing Tide, and the Sea King, Tayotama, Tamayori, and palace inhabitants say goodbye as he leaves.

The Happy Hunter leaves the realm of Ryn Gu with two tide jewels given by Ryn Jin and returns to Japan by crocodile.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4436-4526 confidence: high

The Skillful Fisher had used the lost hook as an excuse to drive out his brother, usurped his place as ruler, and became powerful and rich; he is surprised by the Happy Hunter's return.

The Skillful Fisher usurps his brother's position, attempts to kill him, then promises to restore his rights and acknowledge him as Lord of all Japan.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2952-3060 confidence: high

Princess Moonlight tells the old man she came from the moon, will be fetched on the fifteenth day of August, has parents in the moon-world whom she has forgotten, and grieves to leave her foster-parents and earthly home.

Princess Moonlight says she came from the moon and must return; moon beings arrive in a flying chariot to take her back.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2952-3060 confidence: high

On the fifteenth day, the Emperor sends two thousand archers to watch the house, one thousand on the roof and one thousand at the entrances; the bamboo-cutter and his wife hide Princess Moonlight in an inner room.

The Emperor’s archers and household watch are prepared to keep Princess Moonlight, but she says they will be powerless; the moon envoys arrive and the messenger places her in the chariot.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2952-3060 confidence: high

The Emperor leaves sadly, regards Princess Moonlight as uniquely beautiful, sends love poems, and receives verses saying she can never marry anyone on earth.

Princess Moonlight is loved on earth but says she belongs to the moon and is taken back by moon envoys in a flying chariot.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 3062-3176 confidence: high

Moon beings in the chariot hold a wonderful coat of wings and a phial of the Elixir of Life; the Princess drinks a little and is stopped from giving the rest to the old man.

Princess Moonlight is taken by moon beings in a chariot that rolls heavenwards toward the moon and disappears among clouds.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 3062-3176 confidence: high

The father is summoned to the capital; the journey is difficult, and the wife anxiously helps him prepare but cannot accompany him because of the distance and her duty to care for the home.

The father is summoned away to the capital, leaves his wife and child at home, and the remaining family speaks of his safe journey and return.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 3178-3288 confidence: high

The wife makes winter clothes, spins and weaves, directs the little girl's games, teaches old stories, and consoles herself with work during the husband's absence.

The husband finishes his business, returns after prolonged travel, and is joyfully received back into the family home.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 3178-3288 confidence: medium

The husband returns after about a month of travel, sunburned by weather; wife and child recognize and greet him eagerly.

After returning from the capital, the father gives the child gifts and gives his wife a mirror that is explicitly described as precious and symbolically significant.
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Japanese Fairy Tales THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 5813-5924 confidence: high

When Yamato Take returns to the capital, the king praises his deeds, holds a palace feast, gives rare gifts, and keeps him near because he is precious to him.

Yamato returns to the capital after defeating enemies and is praised by the king, honored with a feast, and given gifts.
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Japanese Fairy Tales THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 5813-5924 confidence: high

When Yamato Take returns to the capital, the King praises him, holds a palace feast, gives rare gifts, and loves him more than ever.

After defeating the King's enemies, Yamato Take returns to the capital and receives praise, feast, gifts, and increased affection from the King.
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Japanese Fairy Tales THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 6128-6233 confidence: medium

Yamato Take returns to the temples of Ise; his aunt, the priestess, welcomes him, hears of his dangers, praises him, and gives thanks to their ancestress, the Sun Goddess Amaterasu, for his preservation.

After recovery, Yamato Take returns to Ise, where his priestess aunt gives thanks to their ancestress Amaterasu for preserving him.
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Japanese Fairy Tales THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 6128-6233 confidence: medium

Yamato Take returns to the temples of Ise; his aunt, the shrine priestess, welcomes him, hears his account, praises him, and gives thanks to the ancestral Sun Goddess Amaterasu for his preservation.

After recovery, Yamato Take returns to Ise, is welcomed by his aunt the priestess, and thanks are offered to the ancestral Sun Goddess Amaterasu for his preservation.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6371-6508 confidence: high

The old man explains reciprocal parent-child care; Momotaro requests a favor, asks to leave at once, and promises to come back.

Momotaro asks to leave, promises to come back, receives parental permission, and departs after farewell.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6647-6752 confidence: high

The dog and pheasant carry home plunder; Momotaro returns triumphantly with the devil chief captive, and the damsels and other enslaved captives are returned safely to their homes and parents.

Momotaro returns home in triumph with the devil chief captive, treasure, and plunder, and his household and country benefit.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6647-6752 confidence: high

The dog and pheasant carry home the plunder, and Momotaro returns triumphantly with the devil chief as a captive.

Momotaro returns home with plunder and the captive chief devil, restores abducted people to their homes, and brings prosperity to the old couple.
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Japanese Fairy Tales THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7485-7562 confidence: medium

The ambassadors say Jokwa repaired the roads with wonderful stones of five colors and restored the broken pillar with the legs of a great tortoise; the Sun and Moon are reassured.

The ambassadors inform the Sun and Moon that the roads and pillar have been repaired, after which the Sun and Moon test the roads and give light again.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2373-2477 confidence: high

Sentaro prays to Jofuku to return home; the paper crane comes from his pocket undamaged, grows large enough to mount, and flies across the sea toward Japan.

When Sentaro prays to Jofuku to bring him home, the paper crane comes out of his pocket, grows large, and flies toward Japan.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2373-2477 confidence: high

Sentaro prays to Jofuku; the paper crane emerges undamaged, grows large, and carries him across the sea toward Japan while he looks back with regret and cannot stop it.

After praying to Jofuku, the paper crane reappears and carries Sentaro back toward Japan.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2479-2525 confidence: high

The messenger says it is vain for Sentaro to become a hermit, find the Elixir of Life, or escape death, and advises him to return home, live industriously, honor ancestors, and provide for children.

After the dream and instruction, Sentaro is told to return to his paternal home and later returns to his old home, gives up vain wishes, and prospers.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2479-2525 confidence: high

The messenger gives Sentaro a book of precepts intended to guide him in the advised way of life.

After waking from the dream and hearing the messenger's instruction, Sentaro receives a book, returns home, and prospers by following its lessons.
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Japanese Fairy Tales THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 2154-2248 confidence: high

Prince Toyonari notices a tiny house, hears a clear voice reading aloud, approaches, and sees Hase-Hime reading Buddhist scriptures with devotion.

Prince Toyonari recognizes Hase-Hime at the cottage and soon brings her back home.
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Japanese Fairy Tales THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 2154-2248 confidence: medium

Prince Toyonari returns, hears the stepmother’s claim that Hase-Hime did wrong and ran away, becomes anxious, keeps the matter quiet, and searches without success.

Prince Toyonari searches unsuccessfully, later hunts in the mountains, hears a voice at a cottage, and finds his lost daughter, leading to her return home.
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Kwaidan: Stories and Studies of Strange Things A DEAD SECRET / YUKI-ONNA / THE STORY OF AOYAGI / JIU-ROKU-ZAKURA; lines 2391-2458 confidence: high

The King of Tokoyo commands: “We will now send you back to your own people and country,” and says the seven children will be cared for as his grandchildren.

The King commands that Akinosuké be sent back to his people and country; after leaving by ship, Akinosuké wakes under the cedar-tree in his own garden.
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Kwaidan: Stories and Studies of Strange Things JIKININKI / MUJINA / ROKURO-KUBI / A DEAD SECRET; lines 1644-1728 confidence: high

O-Sono falls ill and dies in the fourth year after her marriage.

O-Sono dies and then appears to her son and household after the funeral, with repeated nightly returns to the same room.
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Kwaidan: Stories and Studies of Strange Things JIU-ROKU-ZAKURA / RIKI-BAKA / INSECT STUDIES / BUTTERFLIES; lines 4170-4292 confidence: medium

The note cites the Buddhist proverb that the fallen flower does not return to the branch and the broken mirror does not reflect again, then says the apparent returning flower was only a butterfly.

The butterfly creates the appearance that a fallen flower has returned to the branch, directly against the proverb that the fallen flower does not return.
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Kwaidan: Stories and Studies of Strange Things L. H. / KWAIDAN / OSHIDORI / THE STORY OF O-TEI; lines 639-759 confidence: high

O-Tei says she does not mean the Pure Land but meeting again in this world, and explains that she must be born again as a girl and grow to womanhood.

O-Tei predicts meeting Nagao again in this world through rebirth as a girl, and the young woman later identifies herself as O-Tei returned after death.
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Kwaidan: Stories and Studies of Strange Things L. H. / KWAIDAN / OSHIDORI / THE STORY OF O-TEI; lines 639-759 confidence: high

Nagao has O-Tei’s mortuary tablet made, places it in the butsudan, makes offerings, and writes, seals, and deposits a promise to wed her if she returns in another body.

Nagao writes and seals a promise to marry O-Tei if she returns in another body; the young woman later cites this promise as part of her identification.
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native american southeast

Myths of the Cherokee ILLUSTRATIONS / MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE; lines 1014-1097 confidence: medium

After Spanish possession of Santa Elena and the establishment of Fort San Felipe, Juan Pardo is sent inland, travels with the chief of Joara/Juada, builds a fort in Sara territory, and returns because of mountain snow, leaving a garrison.

Pardo and Spanish forces depart from Santa Elena, travel through interior towns, build or encounter forts, and return to Santa Elena.
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Myths of the Cherokee ILLUSTRATIONS / MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE; lines 2385-2464 confidence: low

Sevier crosses difficult Great Smoky mountain trails with 150 horsemen, surprises Tuckasegee and other middle towns, kills warriors, captures women and children, takes provisions and horses, and withdraws rapidly.

The passage describes Sevier starting across unusually rough Great Smoky mountain trails, striking towns unexpectedly, and returning so rapidly that pursuit could not gather.
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Myths of the Cherokee IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION; lines 12419-12522 confidence: medium

The first man and his mate live happily, then quarrel; the woman leaves toward Nûñdâgûñ'yi, the Sun land in the east, and the man follows grieving.

The woman leaves after quarreling, while Une'`lanûñ'hi intervenes by placing fruits that lead to her return.
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Myths of the Cherokee IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION; lines 12419-12522 confidence: medium

The woman sees the first large ripe strawberries, gathers them, turns west, remembers her husband, becomes unable to continue, gathers berries for him, returns, and goes home with him.

The first strawberries prompt the woman to turn west, remember her husband, gather berries for him, and return home with him.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 2980-3068 confidence: medium

Captain Samuel Handley is attacked near Crab Orchard, becomes separated, encounters a warrior raising a hatchet, cries out 'Canaly' glossed as 'friend,' and is then taken to Willstown and adopted into the Wolf clan.

Handley is captured, adopted into the Wolf clan, later sent home safely under an escort of eight warriors, and no ransom is demanded.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 3245-3330 confidence: medium

Some Chickamauga Cherokee moved across the Ohio to Paint creek near Shawano allies, joined hostilities on the Ohio frontier, and after Wayne's message some promised the band would return south.

A Chickamauga band moved across the Ohio to Paint creek after town devastation, then some promised the whole band would leave Ohio and return south.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 3658-3736 confidence: medium

Tecumtha sought to renew a northern confederacy; his brother assumed the role of prophet with a revelation that Indians must return to old Indian life; the doctrine spread to northern and southern tribes and was accepted by Upper Creek prophets.

The revelation repeatedly calls for Indians and Cherokee to return to old Indian life and discard adopted white practices.
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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 23542-23634 confidence: high

The dakwa' story is said to be well known; dakwa' is used as the equivalent of whale, and Haywood is quoted on a Cherokee tradition that a whale swallowed a little boy and later spewed him onto land.

The passage explicitly identifies a pattern in which a great fish swallows a man who afterward comes out alive, and applies it to the dakwa' story and parallels.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23542-23634 confidence: high

In the Ojibwa story, Manabozho is swallowed with his canoe by the king of the fishes, strikes the fish's heart, blocks the throat with the canoe, and escapes after the fish dies ashore and gulls tear a hole in the carcass.

In the Ojibwa example, Manabozho survives inside the fish, wounds its heart, causes it to go ashore and die, and escapes through the carcass.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24120-24209 confidence: medium

John Ax version: the girl's father and mother try to bring her back, are told to fast seven days, travel to a cave, hear drum and dance, and see the daughter among dancers but cannot enter until the seventh day.

The parents are given a seven-day fasting condition for bringing the girl back, reach the cave threshold, see her among dancers, and lose access when the father eats too soon.
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Myths of the Cherokee SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION; lines 12052-12139 confidence: high

The Sun grieves indoors, causing darkness; the Little Men instruct that her daughter must be brought back from the western Ghost country using seven sourwood rods and a box that must not be opened before returning home.

Seven men are instructed to travel west to the Ghost country and bring back the dead daughter of the Sun.
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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 THE ARKANSAS BAND--1817-1838 / THE TEXAS BAND--1817-1900 / THE CHEROKEE NATION IN THE WEST--1840-1900 / THE EASTERN BAND; lines 7040-7127 confidence: medium

Yonaguska is called a prophet, reformer, and chief; during sickness he enters a trance, is mourned as dead, awakens after twenty-four hours, and says he visited the spirit world, spoke with deceased friends and God, and was sent back with a message.

The passage says Yonaguska was mourned as dead during a trance, awoke after twenty-four hours, and announced a visit to the spirit world where God sent him back with a message.
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Myths of the Cherokee THE CHEROKEE NATION IN THE WEST--1840-1900 / THE EASTERN BAND / III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS; lines 10011-10072 confidence: low

Return Jonathan Meigs's unusual name commemorated an incident in which his mother, a young Quakeress, called back her lover while he was mounting his horse to leave after a supposed final refusal.

Meigs's name is said to commemorate a courtship incident in which his mother called back her lover as he was mounting his horse to leave after an apparent final refusal.
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Myths of the Cherokee THE CHEROKEE NATION IN THE WEST--1840-1900 / THE EASTERN BAND / III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS; lines 10499-10582 confidence: medium

Houston studied law, held offices including governor of Tennessee, married in 1829, soon left his wife and offices, left the state, and rejoined the Cherokee in the West; the passage says the cause is now understood as his wife's admission that she loved another.

After leaving his wife and offices, Houston leaves Tennessee forever to rejoin his old Cherokee friends in the West.
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Myths of the Cherokee THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838 / THE TEXAS BAND--1817-1900 / THE CHEROKEE NATION IN THE WEST--1840-1900; lines 6405-6499 confidence: medium

Indian Territory was ravaged by factions and armed bodies; loyal fugitives, including two thousand Cherokee, took refuge in Kansas, returned under armed escort to plant crops, withdrew before Stand Watie's regiment, and later nearly seven thousand took refuge at Fort Gibson while property and stock were destroyed or carried off.

Loyal Cherokee fugitives take refuge, are escorted back to plant crops, and are forced to withdraw again by an approaching Confederate Cherokee regiment.
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Myths of the Cherokee THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838 / THE TEXAS BAND--1817-1900 / THE CHEROKEE NATION IN THE WEST--1840-1900; lines 6501-6591 confidence: medium

John Ross died in Washington in 1866 after long service; the Nation memorialized him, his people remained faithful, his body was returned and interred in Cherokee territory, and a district was named Cooweescoowee after him.

John Ross's body is brought back and interred in Cherokee Nation territory, and a district is named after his Indian name in remembrance.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 15146-15249 confidence: medium

A hunter is seized by a mother Tla'nuwa, told he will not be hurt but must guard her young, and taken to a dripping cliff cave with a stick nest and two young birds; the mother brings deer and gives him the first piece.

A Tla'nuwa carries the hunter far up into the air to a cliff-cave nest, keeps him there to guard young birds, and he later returns home after an aerial descent.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 15445-15466 confidence: medium

The Dakwa' rises beneath a canoe of warriors crossing the river, throws them upward, swallows one man, and dives to the bottom.

The swallowed man is taken to the river bottom inside the Dakwa', survives in a dark enclosed space, escapes, and returns to the settlement.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 15580-15685 confidence: medium

The panther leads the hunter up a stream branch to a head spring; a door opens in a hill, and inside is a warm townhouse with green trees and many panthers preparing for a dance.

The hunter follows a speaking panther to a door in the side of a hill, enters a warm panther townhouse, participates in the dance, and returns to the ordinary winter woods.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 15580-15685 confidence: high

The hunter dances, leaves through the door, returns to cold snowy winter woods, reaches the settlement, and learns he has been gone several days rather than a short time.

The hunter believes he stayed only a short time in the panther townhouse but learns after returning that several days have passed.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 15802-15890 confidence: medium

The hunter says he must be hidden without food or drink for seven days and nights until his bear nature leaves; his wife takes him after four or five days, and he dies because he still has bear nature.

The hunter must remain unseen and fasting for seven days to lose bear nature; his wife removes him early, and he dies.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16084-16182 confidence: high

A winter hunter follows childlike tracks to a cave of Little People, is hosted, warned not to tell, later tells the story, and dies within a few days.

Humans enter or are taken to caves of the Little People and later return to tell what happened.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16084-16182 confidence: high

During smallpox among the East Cherokee, a sick man disappears for weeks and returns saying the Little People took him to a cave and cured him.

The Little People tend a sick man until cured and shelter Tsantawû' in winter before sending him homeward.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16084-16182 confidence: medium

Tsantawû' is lost in winter, spends sixteen days with the Little People in their cave, receives strange bread, crosses a creek to return, sees the guides gone and the creek become a deep river, and later dies after reaching home frostbitten.

Tsantawû' crosses a creek, after which the Little People vanish and the creek is seen as a deep river; in another account the Little People cross a ford and disappear into a cave.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16553-16643 confidence: high

The chief brings Tsuwe'nahi to the cave mouth, shows the trail to the river, says he will not be satisfied after returning, and tells him he now knows the way back.

The chief tells Tsuwe'nahi he will not be satisfied after returning, and Tsuwe'nahi later often leaves the settlement and says he has been with the mountain people.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16743-16833 confidence: high

Yahula returns and says he was lost in the mountains, found and cared for by the Nûñne'hi; because he tasted fairy food he cannot eat with humans or stay, and he vanishes after stepping out the doorway.

Yahula says the Nûñne'hi found him and cared for him, and that after tasting fairy food he can no longer eat with humans or stay with his family.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16743-16833 confidence: high

Yahula returns and says he was lost in the mountains, found and cared for by the Nûñne'hi; because he tasted fairy food he cannot eat with humans or stay, and he vanishes after stepping out the doorway.

Yahula repeatedly returns to visit his people but disappears whenever he steps out the doorway or crosses the threshold.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16835-16929 confidence: medium

An unknown old woman enters, promises to make the sick man well, leads him to the water, and takes him onto a road and into a country under the water.

The sick man follows the old woman into the water, travels along an underwater road, sees a hidden settlement, and returns home with knowledge of it.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17024-17116 confidence: medium

A Cherokee boy captured and adopted by the Seneca became a chief, later learned his origin, traveled to Cherokee country, was not recognized by relatives or tribe, and returned to the Seneca.

The Cherokee-born Seneca chief seeks to return to his Cherokee people after learning of his origin, but is not recognized and goes back to the Seneca.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17118-17194 confidence: medium

Hiadeoni, father of Young-king, is introduced as a skilled Seneca warrior who resolves to enter Cherokee country alone with only arms and a little parched corn meal.

Hiadeoni leaves Seneca country alone for Cherokee country, kills three men, evades pursuit, and returns to the Genesee with three scalps.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17287-17377 confidence: high

The brothers discuss killing the old man and escaping; during a mountain hunt they kill him, take meat and parched corn meal, avoid the main trail, and travel north along the mountain ridge.

Two brothers remember their home, kill the old man while away from the settlement, follow a route north, and are recognized by their mother after giving a Seneca hail.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17287-17377 confidence: medium

The brothers reach a clearing near houses, wait by a river behind a large tree, see women fetching water, use the Seneca hailing-shout, and are recognized by their mother, who says to dance for the dead come to life.

The mother recognizes the two sons and calls for a dance for 'the dead come to life.'
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17379-17481 confidence: high

He finds a burning log and a freshly killed bear, skins it, roasts meat, and later hears the helpers say he has plenty to eat and will get home safely.

Ganogwioeoñ receives food and clothing materials during travel, is told he will reach home safely, and reaches home that day.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17379-17481 confidence: medium

The Sun enters brightly; Thunder says the Sun watches the world below and is hurrying east, then says he loves both Seneca and Cherokee and tells Hatcinoñdoñ to tell the warriors to stop fighting.

Thunder tells Hatcinoñdoñ to instruct the warriors to stop fighting and go home, and the Sky People return him to his sleeping place.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17483-17581 confidence: medium

Hatcinoñdoñ is captured by the Cherokee; two women decide captives' fate, sentence him to fire torture, and he is tied to a tree until a rain storm interrupts.

Hatcinoñdoñ is sentenced to die, escapes through supernatural or extraordinary assistance and concealment, and later rejoins the party that had feared him dead.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17583-17677 confidence: high

Two Seneca sisters and the older sister's baby boy are captured in a sugar grove by a Cherokee war party; the town chooses not to pursue for fear the women will be killed.

Two Seneca sisters are carried away, escape together with the child, travel through the woods, and are told they will reach home.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17679-17772 confidence: medium

Cherokee people choose Seneca men as adopted relatives, while the Cherokee chief reserves Ga'na' for a young man who claims him as father.

Ga'na' is claimed by a young man as father and recognizes the young man's mother as his wife, said to have been carried off long ago by the Cherokee.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 20466-20549 confidence: low

The passage notes that ritual and medical uses of tobacco are discussed elsewhere, cross-references a myth of its loss and recovery, and states that tobacco-like plants were not used in the same way.

The passage explicitly cross-references a myth titled “How They Brought Back the Tobacco” as a myth of tobacco's loss and recovery.
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siberian

Aboriginal Siberia - A Study in Social Anthropology F 2 / CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73; lines 4130-4214 confidence: medium

In the tale 'The Bigamist,' a man with an old and young wife abandons and beats the old wife. She goes to a bear's haunt, asks the bear-mother to kill her, stays with the bears, is released in spring with presents and incantations, returns home, regains her husband's favor, and causes the young rival to be expelled and die of hunger and cold.

The abused old wife leaves for the desert and bear's haunt, lives with bears, and returns in spring with presents and incantations that change her household status.
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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 13058-13149 confidence: medium

The soul often takes beetle form and hums like a bee; a shaman may return a missing soul or send a portion of his own soul into the afflicted person.

A lost soul may be returned through a shaman; failing discovery, the shaman can send a portion of his own soul into the afflicted person.
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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 13612-13699 confidence: medium

The soul then goes from land to land, becoming smaller beings such as a bird, a gnat, and a speck of dust; some souls return to earth and are born again, and the lesser soul remains for a time in the deceased's cherished dog.

The passage states that some souls return to earth and are born again.
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Aboriginal Siberia - A Study in Social Anthropology T 2 / CHAPTER XIV / SOME CEREMONIES 293 / SOME CEREMONIES 295; lines 14732-14841 confidence: high

The wolf-festival lacks the home-journey equipment found in the bear-festival; the bear is sent home to secure future bear-hunting and to protect people from the wrath of the slain animal and its relatives.

The bear is sent home with ceremony, and the whale is equipped with travelling bags for return to the sea and future revisits.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN IN ACTION 235 / THE SHAMAN IN ACTION 237 / THE SHAMAN IN ACTION 239 / THE SHAMAN IN ACTION 241; lines 12161-12214 confidence: medium

Erlik is moved by offerings and promises increased cattle, identifies a mare that will foal, specifies the foal's marking, and the kam returns in high spirits on a goose represented by tiptoe flying.

After receiving Erlik's promise, the kam returns in high spirits on a goose, and the performance represents flight by tiptoe movement.
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Chukchee Mythology BOGORAS, CHI / I2. 2 / I3- 1 / IV. TALES OF RUSSIANIZED NATIVES.; lines 6528-6598 confidence: high

The neighboring man tells Sea-Jumper to go to his own country. In the morning a numerous reindeer herd appears, and the father-in-law gives the reindeer to Sea-Jumper and his wife for the journey home.

Sea-Jumper and his wife leave her home for his country, separate after his attack, and reunite after his father sends him back.
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Chukchee Mythology BOGORAS, CHI / I2. 2 / I3- 1 / IV. TALES OF RUSSIANIZED NATIVES.; lines 6821-6896 confidence: high

The Sun sends the young man home and grants him three settlements with large reindeer herds; the settlements, animals, and herdsmen follow him to his mother.

The young man is sent back to his mother with the Sun's daughter as wife and with three settlements of reindeer and herdsmen following him.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 1635-1819 confidence: medium

The men return home; their wives have become decrepit with age. The foolish one is bloodless from the cutting of his penis. After landing, the men sleep and turn to stone.

After the men come home, their wives have become decrepit with age; after landing and sleeping, the men turn to stone.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 1635-1819 confidence: high

The canoe-paddler carries the children to the middle of the sea, puts them in an uninhabited jaw-bone house, stops the vent-hole, and leaves them in darkness.

The children are confined in a dark jaw-bone house; while the sister sings, a bright hole opens and they escape before it vanishes.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 1635-1819 confidence: high

The children ask gull travellers to carry them. Two gulls in the rear carry them back to their former playground, where their father sees them. The children say a canoe-paddler took them and gulls brought them back.

Gulls carry the children back to the playground, and the father rewards them with blubber on the seashore.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 2732-2900 confidence: high

The western opening shows the woman's country, her father's reindeer wealth, and his herd; the being says he desires a white-haired barren doe, a yellow-and-white buck, and one with a white leg.

The woman descends home from the Polar Star or god being, reports that specific reindeer must be given, and those reindeer are slaughtered or thrown as sacrifice.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 3627-3795 confidence: high

Zenith says Spider-Woman should lower the figure. Spider-Woman attaches him to a thread, tells him to close his eyes, describes a dark house on the way, berries for thirst, and a small bright spot to go toward. He passes through it into this world.

Spider-Woman lowers the figure by a thread and gives directions through a dark house, berries, and a bright spot that leads to this world.
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Chukchee Mythology Chukchee Mythology / 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: medium

A dog follows the dead man, howling and barking, passes ahead of him on the road, snaps at him, and intercepts his path.

The dead man is described as gone away on a road and long journey before being made to come back.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 4467-4634 confidence: medium

Song 1 asks from what country a traveller drawn by dogs comes; on returning he lacks a whip, and the singer goes toward the song in joy.

Songs mention a traveller drawn by dogs, return without a whip, little travellers from the leeward side, loaded sledges, and return by a steamer.
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Chukchee Mythology Chukchee Mythology; lines 171-278 confidence: medium

The man is placed on sea-ice while walruses sleep beside him on the water with inflated throats.

Walruses protect the man, feed him shellfish from the sea bottom, transport him toward land, and leave him where his people are expected to find him.
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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 5162-5254 confidence: medium

The father's voice says the dead are content, instructs the girl to move her sleeping-place outward over ten days until she reaches the herd, remain until snow falls, and later bring the lesser portion of the herd to the dead.

The dead father instructs the girl to move her sleeping-place progressively away, remain at the herd, and return only after snow falls.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5431-5516 confidence: high

The woman descends through a hole, walks with her single reindeer, receives the reindeer's warning about blood anointing, reaches camp early, sits on a sledge, and sings outside the tent.

The Ai'wanat had said the woman was dead, but she comes back to her father's camp, identifies herself, and is joyfully received.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5608-5700 confidence: high

The woman and Sun-Man live together and have a son and two more children; later he tells her to go back to her native country with the children, promising food and shelter during the journey.

Sun-Man tells the woman that she has her own native country and instructs her to return with her children, promising food and night shelter on the way.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5702-5792 confidence: medium

Upper-world male gives the woman cut pieces from tent, sleeping-room, and provision bags in a mitten; she descends by sun-ray to earth and spits on the pieces, creating a shore house with meat and food.

A woman descends from the upper world to earth along a sun-ray carrying household/provision pieces that enable her life below.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5702-5792 confidence: high

The woman recognizes two poorly dressed seaweed-gathering girls as her daughters, says she is their mother returned alive, gives them spotted fawn-skin clothes, and is later followed by an envious step-mother to the food-filled house.

The woman finds poorly dressed girls gathering seaweed, recognizes them as her daughters, declares that she is alive and returned, and gives them fine clothing.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5874-5938 confidence: medium

The man misses his former country, herd, and family. The woman permits his visit and gives him a many-legged reindeer for emergency flight, instructing him to cut off legs if pursued and finally to kill the reindeer if needed.

The man longs to see his former house, family, country, and herd, is permitted to visit, descends to earth, and later returns to his upper-country house.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 6139-6228 confidence: medium

Before returning home the suitor grows old, and as he arrives his father-in-law drops down and dies.

Before returning home, the suitor grows old; as he arrives, his father-in-law dies.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1122-1260 confidence: medium

The fire has gone out; Yini'a-na'wgut and her sister stop the smoke-hole; two return, one seeming to be Eme'mqut with his little son; the women bring out the fire, and 'They fed the fire (with sacrifice).'

Two figures come back, and afterward the people stop going to the open country and remain at home.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1122-1260 confidence: medium

The wolverene is brought in and the drum is beaten; Fox-Woman is called untidy and sings self-denigrating words while beating the drum; a narrator's remark connects foxes with eating snowshoe strings.

Fox-Woman leaves after shame, gives birth outside in the open country, and is brought home by Eme'mqut.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1538-1679 confidence: medium

The sons become men; one son marries the woman; the group comes to Big-Raven's people, Big-Raven doubts a daughter could come from the evil spirit, she announces her return, and they live together and grow rich.

Big-Raven says the evil spirit took his daughter away, but she returns and is received; afterward they live together and grow rich.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1681-1819 confidence: medium

In the Fish-Man marriage tale, Big-Raven lives with his family; Kilu' and Yini'a-na'wgut walk with a fish-head, Kilu' throws a fish cheek-bone at Yini'a-na'wgut, and Kilu' later says Yini'a-na'wgut became a kamak.

Both Yini'a-na'wgut and Kilu' go away from Big-Raven's house, undergo the fish-bone and sleep episode, marry Fish-Man, and return to the household.
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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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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 3718-3809 confidence: high

The travelers turn homeward, obtain provisions from earlier beneficiaries, complete a three-year journey, and return to wives who believed them dead and swoon.

The men return after a three-year journey; their wives had believed them dead, swoon at the sight of them, and later resume married life.
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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 4121-4205 confidence: medium

At the shore he finds an iron canoe and a wooden canoe, pierces the wooden canoe in twenty places with the awl, boards the iron canoe with the advising old man, and commands it to return across the sea.

The fugitives board an iron canoe, command it to return to the place from which it brought them, and cross the sea to the shore inhabited by human kind.
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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 4663-4746 confidence: medium

When Yaghishna wants to sleep, Kundarik says his father sleeps in a hole; they dig a deep grave-like hole for three days, Yaghishna sleeps in it, and Kundarik covers her with green wood so she cannot get out, then returns to his parents.

After trapping Yaghishna, Kundarik flees to his father and mother and they continue to live together.
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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 1737-1822 confidence: medium

A woman pitches a tent from poles found on the trail; a young man claims to be her husband Li'giman. He climbs a tree, turns three times toward the sun to become one-sided, then turns three times toward midnight to become a handsome young man in white skins.

After the husband proves his identity and resumes handsome form, the couple move on and arrive at the woman's parents' village.
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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 2347-2443 confidence: high

Monsters, including a one-eyed old woman in hareskin, emerge from the grass; the bride cuts the horse's halter, the horse flies back through the ice hole to earth, and the Monster shouts that he will come again after she has three children by another husband.

The bride cuts the horse's halter, and the horse flies through the ice hole back to earth while the Monster is left behind.
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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 / II. TALES OF THE LAMUT.1; lines 871-962 confidence: medium

His wife warns that the camp is angry and will kill him; she agrees to flee to his country and says she will eat fish and reindeer meat, not human flesh.

The wife warns that the camp plans to kill him, tells him to flee to his own country, and agrees to go with him.
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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 477-564 confidence: medium

The old man offers his daughter as a reward; the young man asks for blood-filled ptarmigan bladders, puts them under his armpits, drives iron nails into his heels, and sets the corpse on a saddle as if alive.

The young man leaves with the Wolf-woman's body for the wolves' house, faces perceived danger from wolf-children, and returns alive with a woman.
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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 851-868 confidence: medium

The falling tree strikes Reindeer-born on the head, kills him, and the man returns to the iron house to live with the young woman as wife.

After Reindeer-born is killed, the man returns to the iron house and lives there with the young woman as his wife.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia V. MARKOVA TALES. / W. B. / VI. ANADYR TALES. / W. B.; lines 6071-6159 confidence: medium

Kundirik returns to his father-in-law, calls for his parents to come over, and they appear; the father-in-law sees new people with their house.

Kundirik calls for his father and mother to come to his father-in-law’s place, and they arrive together with their house.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia V. MARKOVA TALES. / W. B. / VI. ANADYR TALES. / W. B.; lines 6328-6404 confidence: medium

The youngest son flees at night, enters Haihai-Woman's underground house through a place where smoke comes from the ground, is claimed by Haihai-Woman, and returns to his parents after Gege-Woman and Haihai-Woman fight and kill each other; the family takes goods and becomes rich.

After the women die, the young man returns to his parents, and the family takes goods from the dead women's houses and becomes rich.
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melanesian

The History of Melanesian Society, Volume 1 J O / S II - / CHAPTER XII / TIKOPIA; lines 14735-14818 confidence: medium

Maresere stays on Tikopia for twenty years, gains some power partly through medical knowledge, is sent away in a canoe as punishment, reaches Vanikolo, and is later taken to the Banks Islands.

After being sent away from Tikopia and later living elsewhere, John Maresere returned to Tikopia on the narrator's first visit in 1908, then left again on a later voyage.
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The History of Melanesian Society, Volume 1 J O / S II - / CHAPTER XII / TIKOPIA; lines 17523-17627 confidence: medium

Dillon records the drifting of a canoe and four men from Rotuma, and the author suggests many such additions to the population may have occurred.

The passage records drift voyages by canoe from Rotuma and Anudha, with the Anudha people eventually returned to Tikopia.
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The History of Melanesian Society, Volume 2 CHAPTER XXIX / IMMIGRANT INFLUENCE ON SOCIAL ORGANISATION / CHAPTER XXX / TOTEMISM; lines 17210-17313 confidence: high

Moerenhout is cited for the Society Islands belief that a dead man's soul returns to earth as a revered animal; relatives treat the animal tenderly, feed it, invite it to return, and part from it with tears. The passage adds that gods are also believed to appear in animal form.

In the Society Islands, the soul of a dead man is reported to return to earth as an animal he revered during life.
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The History of Melanesian Society, Volume 2 CHAPTER XXIX / IMMIGRANT INFLUENCE ON SOCIAL ORGANISATION / CHAPTER XXX / TOTEMISM; lines 17521-17618 confidence: medium

The passage discusses death rites, including throwing the dead into the sea, canoe conveyance to a future home, attribution of the practice to the kava-people, and preservation of the dead.

The passage links canoe conveyance, throwing the body or ashes into the sea, and preservation of the body to the idea of sending the dead to a former or future home for incarnation in a proper animal.
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The History of Melanesian Society, Volume 2 CHAPTER XXVI / KAVA AND BETEL / CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH; lines 12492-12590 confidence: low

The author argues that sea passage to the future home of the dead may be common to kava- and betel-peoples because both were maritime migrants, and notes the difficulty posed by the rarity of this belief in southern Melanesia.

The author suggests that first immigrants who arrived by sea may have wished or hoped to return after death to the country from which they came.
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The History of Melanesian Society, Volume 2 CHAPTER XXVI / KAVA AND BETEL / CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH; lines 13111-13213 confidence: medium

In sitting-position interment, the limbs may be tightly bound and stones heaped over the grave, acts said to be intended "to prevent the return of the dead man."

Binding the limbs and heaping stones over the grave are explicitly said to be intended to prevent the dead man's return.
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The Melanesians of British New Guinea CEREMONIAL FEASTS, DANCES AND SONGS. / FEASTS. / DANCES. / SONGS.; lines 32970-33125 confidence: medium

At Tubetube rausi, pediri, and waia are favorite dancing songs; rausi is danced during soi, pediri and waia came from Rogea, Besa marks return from a successful war party, and Losuma precedes a war party with drums and no singing.

Losuma is performed before a war party starts, while Besa is performed on the return of canoes from a successful war party.
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The Melanesians of British New Guinea CHAPTER LIV / BURIAL AND MOURNING CEREMONIES. / CHAPTER LV / RELIGION.; lines 40144-40241 confidence: medium

Barom may leave the body without death, in sleep or intentionally, and its experiences may become dreams; some individuals say they visited Tuma and returned.

The passage says barom can leave the body without death and reports Marogus's visit to Tuma during illness, after which Topileta sent him back.
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The Melanesians of British New Guinea CHAPTER VI / CHAPTER Vn / CHAPTER VIII / THE ANNUAL TRADING EXPEDITION TO THE PAPUAN; lines 329-359 confidence: medium

THE ANNUAL TRADING EXPEDITION TO THE PAPUAN

The Chapter VIII headings list customs before the voyage, arrival of Lakatoi in the Gulf, and the return journey.
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The Melanesians of British New Guinea CHAPTER XXXII / NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN.; lines 22502-22622 confidence: medium

In the bat's cave story, a man favored by women is envied by other men; while he descends by rattan into a cave to catch flying foxes, fellow villagers cut the rattan, and a clansman says this is due to jealousy.

The favored man descends into a cave, is trapped there after the rattan is cut, survives, and emerges through a tunnel onto the beach and into sunshine.
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The Melanesians of British New Guinea CUSTOMS AND PROCEDURE BEFORE THE VOYAGE. / ARRIVAL OF LAKATOI IN THE GULF. / THE RETURN JOURNEY. / CUSTOMS OBSERVED DURING THE ABSENCE OF THE LAKATOI.; lines 6583-6637 confidence: medium

At sunrise the wives work in their husbands' gardens; a daughter or niece keeps the house closed and tends a fire that must not go out until the lakatoi return.

A daughter or niece tends the house fire, which is never allowed to go out until the lakatoi return.
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The Melanesians of British New Guinea CUSTOMS AND PROCEDURE BEFORE THE VOYAGE. / ARRIVAL OF LAKATOI IN THE GULF. / THE RETURN JOURNEY. / CUSTOMS OBSERVED DURING THE ABSENCE OF THE LAKATOI.; lines 6583-6637 confidence: high

A doi fibre is suspended from a rafter, a knot is tied for each day of absence, every tenth knot is marked, and a boioda feast is held with food from relatives of crewmen.

A suspended fibre receives one knot for each day of absence, every tenth knot is marked, and after the fifth large knot the return of the fleet is expected daily.
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The Melanesians of British New Guinea FIG. PAGE / ERRATA / CHAPTER I / GEOGRAPHICAL AND SOCIAL RELATIONS.; lines 3412-3526 confidence: medium

A Koita group under Ova Abau migrates to Nara, moves after child sickness to Obo, travels by lakatoi to Poreporena, builds at Hohodai, returns to Koke, holds tabu feasts, and after an epidemic returns to Hohodai.

The group leaves one site, moves through several places, and returns to earlier or related settlements after sickness and epidemic.
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The Melanesians of British New Guinea I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL. / CHAPTER XXXIV / GELSERA; lines 24809-24958 confidence: medium

Certain Tubetube men have land rights on Narunaruwari; Hanawesu once settled there after a quarrel with Lekekeu and returned to Tubetube within the past thirty years.

The Hanawesu stock is reported to have settled on Narunaruwari after a quarrel and then returned to its present site on Tubetube.
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The Melanesians of British New Guinea KIRIWINA / KITAVA / CHAPTER XLIX / GEOGRAPHICAL AND SOCIAL RELATIONS.; lines 36920-37030 confidence: medium

Taolu addresses Moliasi's people as younger brothers, cites Enamakala's death, offers his valuables as lula, asks to return to villages, and urges putting away spears to work gardens.

Taolu asks permission to return to villages, and later his people settle again in their villages with food and rebuilding help from former enemies.
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The Melanesians of British New Guinea LAKATOI CARGOES AND CREW. / Part of interior of a lakatoi showing packages of sago / THE VALUE AND PRICE OF SAGO. / LAKATOI EHONA.; lines 6785-6934 confidence: high

Song III is linked to a lakatoi legend about Kaimegore and Idogore on Bogebada of Boera. They quarrel, split a set of items six and six, each makes a lakatoi, Idogore reaches home, and Kaimegore's lakatoi disappears over the horizon with its people never seen again.

In the Song III legend, Idogore reaches home while Kaimegore's lakatoi disappears over the horizon and its people are never seen again.
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The Melanesians of British New Guinea LEGEND OF THE ORIGIN OF THE HIRI. / CUSTOMS AND PROCEDURE BEFORE THE VOYAGE. / ARRIVAL OF LAKATOI IN THE GULF. / THE RETURN JOURNEY.; lines 6480-6580 confidence: high

Return journey orientation depends on wind; baditauna, doritauna, and udiha keep restrictions until Boera or Borebada, where leaders bathe in the sea, adorn themselves, the food taboo is removed, a final sago-coconut meal is cooked, and keikei/kibo may be broken and thrown into the sea.

The passage is explicitly a return journey and describes continued restrictions followed by bathing, adornment, food-taboo removal, reception by wives, and return-related distribution of sago.
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The Melanesians of British New Guinea LEGEND OF THE ORIGIN OF THE HIRI. / CUSTOMS AND PROCEDURE BEFORE THE VOYAGE. / ARRIVAL OF LAKATOI IN THE GULF. / THE RETURN JOURNEY.; lines 6480-6580 confidence: medium

Koita men keep intermittent watch from Huhunamo hill for returning lakatoi; when sighted, news is passed to Port Moresby villages, giving advance warning.

Koita men watch from the summit of Huhunamo hill, sight the lakatoi from a distance, and send news to Port Moresby villages before the vessels arrive.
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The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 24119-24259 confidence: medium

The youth sends the pig's bristles on a raft to mourning people; the exiles recognize the ogre's death, return home, feast on the pig, and live in peace.

The exiles recognize the raft with bristles as proof that the pig ogre is dead and return to their country.
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The Melanesians of British New Guinea OMENS. / DREAMS. / DIVINATION. / ESCHATOLOGY.; lines 36412-36528 confidence: high

Living people are said to journey to Hiyoyoa and return; Wakuri says he can do this repeatedly by smearing bush medicine on his body, sleeping, and waking in Hiyoyoa, where he says he has a wife and children.

Wakuri and Maritaiyedi are both described as living persons who visit the other world and return.
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The Melanesians of British New Guinea THE VALUE AND PRICE OF SAGO. / LAKATOI EHONA. / VIII. / RETURN VISITS OF GULF NATIVES.; lines 6936-6990 confidence: high

“The Toaripi people used to pay a return visit, making lakatoi similar to the Motu lakatoi”; the passage also says they arrived near the end of the north-west monsoon, returned with the south-east season, and were said to have adopted the custom from the Motu.

The passage describes lakatoi and large-canoe journeys organized around monsoon seasons, with explicit concern for safe outward travel and safe return.
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The Melanesians of British New Guinea TRADE. / MARKETS. / CHAPTER VIII / LEGEND OF THE ORIGIN OF THE HIRI.; lines 5873-5993 confidence: medium

The companions see Edai Siabo's feet at the cave entrance and repeatedly dive to pull him out, but the dirava holds his shoulders until the teaching is finished.

After the underwater encounter, Edai Siabo appears dead, later revives, and reports the knowledge received from the dirava.
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The Melanesians of British New Guinea TRADE. / MARKETS. / CHAPTER VIII / LEGEND OF THE ORIGIN OF THE HIRI.; lines 5873-5993 confidence: medium

The dirava Edai arises from the water, carries Edai Siabo under water to his rock-cave, and says he brought him there to teach him about lakatoi, their construction, and the westward search for sago.

The dirava explains a westward hiri to obtain sago; the first lakatoi is loaded with pots, sails west, barters pots for sago, and sets sail home.
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The Melanesians of British New Guinea TRADE. / MARKETS. / CHAPTER VIII / LEGEND OF THE ORIGIN OF THE HIRI.; lines 5995-6036 confidence: high

Edai Siabo is married to Oiooio, sails west, and instructs that after fifty days the daughter-in-law should climb Taubarau daily to watch for the returning lakatoi.

Edai Siabo sails west, commands a lookout for the returning lakatoi, and later comes ashore with the returned men.
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The Melanesians of British New Guinea VIII. / RETURN VISITS OF GULF NATIVES. / LAKATOI LANGUAGE. / CHAPTER IX; lines 7559-7679 confidence: medium

When the western sago trading expedition had gone, Kabadi attacked Lealea to avenge murdered youths and killed many women and children.

The Kabadi attack occurs while the sago trading expedition is gone; after the trading canoes return and the crews grieve, Koitabuans and Lealeans resolve on revenge.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7161-7242 confidence: high

Tangaro the Wise explains that Qat has eaten the banana and thrown out its skin as notice that he is not dead but escaped and following; the others deny it.

Qat is believed dead by most brothers, but leaves signs, reaches shore ahead of them, appears before them, destroys their canoe, and then reconciles with them.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7334-7412 confidence: high

A deluge of rain fills the island hollow; water bursts through surrounding hills at the place of the Gaua waterfall, and the canoe cuts a channel to the sea and disappears.

Qat leaves the world by canoe, people believe the best things left with him, and later expect or identify signs of his return.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7503-7594 confidence: high

Tagaro, or Qatu in the Maewo story, marries a winged woman from heaven; women with bat-like webbed wings fly down to bathe, remove wings, and Tagaro steals one pair and hides them by the main pillar before taking the wingless woman as wife.

Tagaro steals a heavenly woman's wings, takes her as wife, and she later recovers the wings and flies back to heaven.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE XI. / SACRED PLACES AND THINGS. / CHAPTEE XII. / MAGIC.; lines 9080-9162 confidence: medium

A deceased person is said to have gone to Malanga, returned to earth as a sick infant, and had its soul drawn back by the mother in Malanga; a paid dreamer goes to Malanga in a dream, intercedes, retrieves the soul, and the child recovers.

A specialist travels in dream or sleep to recover an infant’s soul from Malanga or a child’s shadow from ghostly takers, enabling recovery.
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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 10619-10724 confidence: high

"During life a man's tarunga goes out of him in dreams and returns; at death the tarunga departs finally from the body"; the separated soul is then tindalo, a ghost.

The Florida and Motlav/Mota accounts say a living person's soul goes out during dreams or vivid sleep experiences and returns.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 10817-10919 confidence: medium

A child may be the nunu of a deceased person; Arudulewari and Vilemalas are examples, but the passage says the child is not the same person and does not have the dead person's soul.

A deceased foster or adopted child may be believed to have wished to come back, and a later infant is described as that person's nunu.
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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 15984-16071 confidence: high

The husband beats her and says, “You don't belong down here below, you belong above the sky... Get back into your own country.”

The husband says the woman belongs above the sky, she says she will return to her own country, and she rises into the clouds.
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The Melanesians: Studies in Their Anthropology and Folk-Lore LIST OF ILLUSTRATIONS. / NOTE. / CHAPTER I. / INTRODUCTORY.; lines 1020-1116 confidence: high

First remembered vessels were whalers thought to be made at sea; the voyagers were not men, because men would be black, and were identified as ghosts.

White visitors are classified as ghosts of dead men; at Mota some say the brothers of Qat have returned, while others say the visitors are ghosts.
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The Melanesians: Studies in Their Anthropology and Folk-Lore MAGIC. / XII. J / CHAPTER XIIT. / POSSESSION. INTERCOURSE WITH GHOSTS.; lines 9454-9563 confidence: medium

A ghost from Panoi enters a susceptible man, answers through his voice, identifies itself when the correct name is called, says it returned because family or property matters are neglected, scolds relatives, and reveals unknown information.

A ghost from Panoi says it has come back because its wife and family are not cared for or its property is being wasted, and it scolds relatives.
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The Melanesians: Studies in Their Anthropology and Folk-Lore MAGIC. / XII. J / CHAPTER XIIT. / POSSESSION. INTERCOURSE WITH GHOSTS.; lines 9741-9838 confidence: medium

In the Banks' Islands, sneezing means the person's name is being called; in Motlav and Mota, child sneezing prompts return/life formulas, and a ghost is thought to draw away the child's soul.

Motlav, Mota, and Lepers' Island examples connect a child's or infant's sneeze with calls to return, the soul being drawn away, or the soul having just come back.
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The Melanesians: Studies in Their Anthropology and Folk-Lore MISCELLANEOUS. / CHAPTER XIX. / STORIES. / I. ANIMAL STORIES.; lines 15325-15442 confidence: high

Kamakajaku follows the Sun upward to the village of the Sun's children and says he came from earth after dipping salt-water and being swallowed by a big fish.

Kamakajaku goes to the village above and is later lowered back to earth by a house tied to cane.
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mangaian

Myths and Songs from the South Pacific A TAHITIAN MYTH. / TAPAIRU; OR, FAIRY WOMEN AND MEN. / A SONG IN HONOUR OF MAUAPA. / BY PANGEMIRO, LORD OF MANGAIA, CIRCA 1816.; lines 13518-13588 confidence: medium

Guided by the drum, the four male fairy visitors travel along mountain ridges, meet at the fete ground in unearthly beauty, and at dawn disappear into Avaiki through the crevices.

At dawn the four fairy visitors disappear into the depths of Avaiki through the crevices.
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Myths and Songs from the South Pacific AITUTAKIAN HELL. / AITUTAKIAN HEAVEN. / FOR TEREAVAIS FETE. COMPOSED BY KAPUA, 1824. / SNEEZING.; lines 8332-8456 confidence: high

Sneezing is explained as the return of a spirit that had gone travelling, perhaps to ancestral homes or burying-places, and whose return to the body causes tingling and excitement.

The passage explicitly explains a sneeze as the difficult return of a spirit that has been travelling away from the body.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 11757-11826 confidence: medium

Ngaru obtains a light surf-board named Orua, meaning 'the two,' in reference to the two sea-gods. He goes to the reef with the board while Moko watches from a crag, and he curses the sea-monsters by name at the outer edge of the reef.

Ngaru goes from the reef out to sea to confront the monsters, survives the ocean ordeal, and makes his way home afterward.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 12063-12162 confidence: high

Two Karakerake birds belonging to Moko appear; Ngaru asks them for a cord, two cords fall from their feet, and he is borne aloft to the upper world and deposited before Moko, who has long pined for him while he was in the shades. A note glosses Oraka/Auraka as a dreadful chasm or gates of Hades.

The passage identifies Ngaru as long a prisoner in the shades, says he had descended there and defeated Miru, and narrates his return upward to Moko.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 12063-12162 confidence: high

Two Karakerake birds belonging to Moko appear; Ngaru asks them for a cord, two cords fall from their feet, and he is borne aloft to the upper world and deposited before Moko, who has long pined for him while he was in the shades. A note glosses Oraka/Auraka as a dreadful chasm or gates of Hades.

Karakerake birds drop two cords, Ngaru fastens himself to them, and he is borne aloft to the upper world.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 12164-12262 confidence: high

Ngaru reaches the blue stone paving of heaven in Amai-te-rangi’s basket; Amai-te-rangi waits with chisel and mallet, while Ngaru repeatedly jerks the basket back to earth and is pulled up eight times.

Ngaru is drawn by basket to the heavenly vault, survives the encounter with the sky-demon, and descends again to earth.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 12164-12262 confidence: high

The Miru story is described as an old belief about natural death: fairy women fetch Ngaru like a corpse, wrapped in tapa and carried to Miru’s deep cavernous domain.

The commentary describes Ngaru being fetched as a corpse to Miru’s cavernous domain and pulled up from the repository of the dead on his return to life.
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Myths and Songs from the South Pacific CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA. / AITUTAKIAN HELL.; lines 8109-8186 confidence: 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 COMPOSED BY KIRIKOVI, CIRCA 1760. / CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND.; lines 11719-11755 confidence: high

Eneene lets himself through the low roof, takes the released prisoner's place, and replies to the guard by imitating Kura's voice; the trick is not discovered.

The passage presents an escape from a prison-house in spirit-world, reunion at a rendezvous, and transport upward through a chasm to this world.
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Myths and Songs from the South Pacific COMPOSED IN MEMORY OF VAIANA, BY HER HUSBAND NAUPATA, / IN 1824. / CHAPTER IX. / THE SOUL.; lines 8564-8670 confidence: high

Before dawn, Tueva watches the sunrise; a small dark speck on the ocean grows nearer in the bright trail of the sun, skims over the wave crests, and is revealed as Veetini, though not altogether like his former self.

Veetini, after death, is permitted to revisit the upper world because of his parents' lamentations and to comfort them.
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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 DEATH-TALKS AND DIRGES. / GHOST-KILLING (TA I TE MAURI). / DEATH-TALKS. / EVA, OR DIRGE-PROPER.; lines 14273-14349 confidence: medium

The axe-dirge uses iron-wood mimic axes to cleave the earth that swallowed the dead; Avaiki is under Mangaia, and performers wish for an opening through which the departed spirit might return while they weep.

In the axe-dirge, performers cleave the earth and express the wish that an opening might allow the departed spirit to return.
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Myths and Songs from the South Pacific FINALE. / BY TIKI (1820), IN FULL CHORUS. / THE FIRE-GOD'S SECRET. / THE FIRE-GOD'S SONG.; lines 3137-3255 confidence: high

Maui takes Mauike's two fire-sticks, returns to the red pigeon, restores its tail, re-enters it, carries the sticks away, parts the rocks with words learned from Buataranga, avoids guardians through his mother's help, reaches Rupe-tau, resumes human form, and returns Tane's bird.

Maui leaves the land of ghosts, travels through a chasm whose rocks part by formula, avoids guardians of the road to the shades, and returns to the upper world.
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Myths and Songs from the South Pacific FIRST OFFSHOOT. / FOUNDATION. / UNUUNU RUA. / SECOND OFFSHOOT.; lines 9092-9157 confidence: high

The note identifies the north-west and south-west as spirit-winds, says the south-west restored Veetini to his friends, and suggests it may restore Vera to his sorrowing parents.

The note hopes the south-west wind may restore Vera to his sorrowing parents, and the translation says Vera may return.
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Myths and Songs from the South Pacific FIRST OFFSHOOT. / UNUUNU RUA. / SECOND OFFSHOOT. / A BACHELOR GOD IN SEARCH OF A WIFE.; lines 5382-5478 confidence: medium

Tane finds a large hole in the bottom of his canoe made by Ako and laments: "My canoe has been destroyed by Ako" and asks how he will return to Avaiki.

After Tekura-i-Tanoa chooses Ako, Tane tries to return to Avaiki but finds his canoe holed by Ako and laments his blocked return.
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Myths and Songs from the South Pacific FIRST OFFSHOOT. / UNUUNU RUA. / SECOND OFFSHOOT. / A BACHELOR GOD IN SEARCH OF A WIFE.; lines 5569-5668 confidence: medium

Tane drinks, swings the lofty coconut tree until its top is over his home land, shakes off nuts for his return, and the tree rebounds to Enuakura with only two small nuts left.

Tane uses the coconut tree to send nuts toward his home as food against the day of return.
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Myths and Songs from the South Pacific FIRST OFFSHOOT. / UNUUNU RUA. / SECOND OFFSHOOT. / A BACHELOR GOD IN SEARCH OF A WIFE.; lines 5569-5668 confidence: medium

Ina becomes jealous and quarrels with Tane; Tane climbs the coconut tree, weaves two closed baskets from fronds, fastens them to his arms as wings, and flies to Avaiki.

After jealousy and quarrelling, Tane makes baskets, uses them as wings, and flies back to Avaiki.
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Myths and Songs from the South Pacific FOR TEREAVAIS FETE. COMPOSED BY KAPUA, 1824. / SNEEZING. / COMPOSED IN MEMORY OF VAIANA, BY HER HUSBAND NAUPATA, / IN 1824.; lines 8458-8561 confidence: medium

"Bitter tears I shed for thee; I weep for the lost wife of my bosom. Alas! thou wilt not return."

The speaker asks Vaiana to come back to this world and to the speaker's embrace, while the chorus states that she will not return.
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Myths and Songs from the South Pacific FOUNDATION. / UNUUNU A. / FOURTH OFFSHOOT. / UNUUNU RIMA.; lines 9235-9294 confidence: medium

"Veetini ^ once returned to earth."

Veetini is said to have once returned to earth, and Vera is wished to revisit earth.
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Myths and Songs from the South Pacific GHOST-KILLING (TA I TE MAURI). / DEATH-TALKS. / EVA, OR DIRGE-PROPER. / EVA-TOKI, OR AXE-DIRGE.; lines 14351-14593 confidence: high

“Sing we of Rangi's axe from the shades” and “Thou descendant of Rongo!”

Rangi descends to Avaiki, receives a wonderful axe from Rongo, and returns from the shades with it.
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Myths and Songs from the South Pacific INUINU A. FOURTH OFFSHOOT. / MAUTU. / A JOURNEY TO THE INVISIBLE WORLD. / A TAHITIAN MYTH.; lines 13388-13464 confidence: high

The aged woman says the body is in the stercus hole; the brothers find only a skeleton, wrap the bones in a mat, kill the old woman, kill the priest and first man, and burn their dwellings.

The brothers return to the upper world carrying Oema’s bones for Ouri.
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Myths and Songs from the South Pacific INUINU TAI. / FIRST OFFSHOOT. / INUINU RUA. SECOND OFFSHOOT. / INUINU TORU. THIRD OFFSHOOT.; lines 9577-9647 confidence: medium

"Mitimiti is following hard behind, Beckoning me to return"; "Here let us halt awhile"; "'Tis time, friends, to depart."

Mitimiti follows behind and beckons the speaker to return during the journey.
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Myths and Songs from the South Pacific INUINU TAI. / FIRST OFFSHOOT. / INUINU RUA. / SECOND OFFSHOOT.; lines 12552-12772 confidence: high

Cords are requested to be dropped to Spirit-Land: many-stranded strong ropes swaying in the breeze, able to bear Ngaru the heaven-climber; Ruateatonga, spirit of the shades, is told to hold the rope ends, intended to rescue the favourite from all-devouring Auraka.

Strong cords are requested to be dropped to Spirit-Land, held by a spirit of the shades, and used to bear Ngaru, called a heaven-climber, away from all-devouring Auraka and the oven.
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Myths and Songs from the South Pacific INUINU TAI. FIRST OFFSHOOT. / INUINU RUA. SECOND OFFSHOOT. / INUINU TORU. THIRD OFFSHOOT. / INUINU A FOURTH OFFSHOOT.; lines 10151-10176 confidence: medium

"Then, beloved son, our mourning will be over"

The speakers say the mourning will be over and that they will return to their dwellings.
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Myths and Songs from the South Pacific SECOND FOUNDATION. / UNUUNU RUA. / SECOND OFFSHOOT. / INA'S VOYAGE TO THE SACRED ISLE.; lines 4610-4760 confidence: high

Rupe wishes to see Ina, asks a karau-rau bird to convey him, enters the linnet, and flies over the ocean to the Sacred Isle.

Rupe seeks his missing sister, finds her, returns with news to the parents, and then accompanies the mother back for a reunion with Ina.
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Myths and Songs from the South Pacific SECOND OFFSHOOT. / INUINU RUA. / INUINU A. / FOURTH OFFSHOOT.; lines 9954-9996 confidence: medium

The song mentions the mountains of the interior and urges the figure to come back to the fair vale of Tamarua, the place where the figure was born.

The addressed figure is urged to come back to Tamarua, described as the place where he was born.
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Myths and Songs from the South Pacific SEEKING FOR LIGHT. / AN AITUTAKIAN MYTH. / RATA'S CANOE. / A LEGEND FROM AITUTAKI.; lines 7026-7123 confidence: high

On Iti-te-marama or Moonlight, the party rests, eats fruits and fish, then longs for Avaiki, repairs and launches the canoe with food, water, and a mat sail, and returns to their original homes.

After resting at Iti-te-marama, the party longs for Avaiki, repairs the canoe, launches it, and reaches their original homes without further peril.
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Myths and Songs from the South Pacific SONG OF THE TWINS. / MATARIKI, OR PLEIADES. / THE SUN AND MOON. / THE WOMAN IN THE MOON.; lines 2631-2691 confidence: medium

An Atiu account says Ina took a mortal husband to her celestial abode; when he became old, she told him to return to earth to die, created a rainbow spanning the heavens, and he descended by it.

In the Atiu account, Ina sends her aged mortal husband back from her celestial abode to earth because death will claim him and her home must not be defiled by a corpse.
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Myths and Songs from the South Pacific SONG OF THE TWINS. / MATARIKI, OR PLEIADES. / THE SUN AND MOON. / THE WOMAN IN THE MOON.; lines 2631-2691 confidence: high

An Atiu account says Ina took a mortal husband to her celestial abode; when he became old, she told him to return to earth to die, created a rainbow spanning the heavens, and he descended by it.

Ina causes a rainbow to span the heavens, and the mortal husband descends by it to earth.
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Myths and Songs from the South Pacific THE ADVENTURES OF NGARU. / THE DRAMA OF NGARU. / INUINU TAI. / FIRST OFFSHOOT.; lines 12332-12513 confidence: medium

“From the depths of spirit-land, From Vari-originator-of-all-things, Who sends him back again (to this world).”

Ngaru’s power is said to come from the depths of spirit-land through Vari, who sends him back again to this world.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE.; lines 3680-3724 confidence: high

Maui answers that the new land is down below; the others do not know of the secret opening in their house leading to Avaiki.

Maui opens the house pillar, descends with his siblings to the nether/spirit world, and conducts them back to the upper world of light.
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Myths and Songs from the South Pacific THE SOUL. / VAIPO'S DIRGE FOR VEETINI. / THE CLOSING OR DAY-SONG FOR TENIO'S FETE. / BY KOROA. CIRCA 1814.; lines 8809-8885 confidence: medium

A note says Tautiti was supposed to be present at the dance he originated and returned to the shades once it was over.

Tautiti's visit ends with a return to the shades, Veetini's spirit revisits this world, and Tiki's journey in search of Veetini is referenced.
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Myths and Songs from the South Pacific UNUUNU RUA. / UNUUNU TORIU. / FOUNDATION. / FIRST OFFSHOOT.; lines 10319-10360 confidence: medium

“Go seek some other land; Then return to fetch me.”

The speaker directs the voyager to return to fetch the speaker after seeking another land.
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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 7604-7699 confidence: medium

Priests teach that the soul leaves the dying body before breath is fully extinct and travels to the cliff at Araia near Rongo's marae; if a friendly spirit says to go back and live, the soul returns to its body, which is given as the native theory of fainting.

The soul may leave the body before breath is gone, but a friendly spirit or voice can tell it to go back and live, after which it reinhabits the body.
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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 8100-8107 confidence: medium

On entering the dwelling of the patient the vagrant spirit was ordered in loud tones at once to enter the body of the sick man.

The procedure commands a vagrant spirit to enter the body of the sick man, implying recovery depends on the spirit's return.
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Myths and Songs from the South Pacific VAIPO'S DIRGE FOR VEETINI. / THE CLOSING OR DAY-SONG FOR TENIO'S FETE. / BY KOROA. CIRCA 1814. / VEETINI MEETING HIS FATHER.; lines 8887-8966 confidence: high

Veetini meeting his father: Tueva seven times laments for his boy, asks why he returned to this world, and Veetini says he came to instruct in food offerings to the dead in Avaiki or the spirit-world.

Veetini is asked why he returned to this world and says he came to instruct the living about offerings to the dead.
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Myths and Songs from the South Pacific VAIPO'S DIRGE FOR VEETINI. / THE CLOSING OR DAY-SONG FOR TENIO'S FETE. / BY KOROA. CIRCA 1814. / VEETINI MEETING HIS FATHER.; lines 8887-8966 confidence: high

Veetini meeting his father: Tueva seven times laments for his boy, asks why he returned to this world, and Veetini says he came to instruct in food offerings to the dead in Avaiki or the spirit-world.

Tueva's sevenfold lament is connected with Veetini's return, and Vera's parents and relatives hope Vera will return for a day in answer to laments.
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biblical

The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 1621-1787 confidence: medium

God's works are done in judgment from the beginning; he distinguishes their parts and generations, looks upon the earth, fills it with goods, and living souls return into it.

The passage uses return language for living souls returning into earth and exhorts the hearer to return to the Lord and turn away from injustice.
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The Bible, King James Version, Book 18: Job The Bible, King James Version, Book 18: Job / Book 18 Job; lines 1663-1824 confidence: high

The speaker urges acquaintance with God, peace, receiving law from God’s mouth, laying up God’s words in the heart, and returning to the Almighty while putting away iniquity.

The speaker explicitly says that if the addressee returns to the Almighty, he will be built up, put away iniquity, and receive protection, answered prayer, light, and deliverance.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2498-2646 confidence: high

The speaker wishes salvation for Israel would come from Zion and says Jacob and Israel will rejoice when God brings back captivity.

The passage hopes for salvation from Zion and says Jacob and Israel will rejoice when God brings back the captivity of his people.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 3875-4025 confidence: medium

God is addressed as Shepherd of Israel, leader of Joseph like a flock, dweller between cherubims, and is asked to shine forth, stir up strength, save, turn the people again, and cause his face to shine.

The repeated plea asks God to turn the people again, cause his face to shine, and save them.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 5308-5470 confidence: high

The people despise the pleasant land, disbelieve, murmur, and do not heed the LORD; the LORD lifts his hand to overthrow them in the wilderness and scatter their seed among nations.

The LORD threatens to scatter the people's seed among the nations, and the closing prayer asks him to gather the people from among the heathen.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6655-6814 confidence: high

The LORD turns the captivity of Zion, filling mouths with laughter and tongues with singing; the community asks restoration like southern streams and says those sowing in tears will reap in joy with sheaves.

The captivity of Zion is turned again; restoration is requested like streams in the south, and sowing in tears leads to joyful reaping and return with sheaves.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 7284-7447 confidence: medium

The LORD builds Jerusalem, gathers Israel's outcasts, heals the brokenhearted, binds wounds, numbers and names stars, has infinite understanding, lifts the meek, and casts the wicked down.

The LORD builds up Jerusalem, gathers together the outcasts of Israel, strengthens gates, blesses children within, and gives peace in borders.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1098-1227 confidence: high

The LORD has mercy on Jacob, chooses Israel, sets them in their land, joins strangers to them, and reverses bondage and captivity.

The LORD chooses Jacob/Israel, sets them in their own land, gives rest from bondage, and reverses captivity.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1476-1605 confidence: high

Egyptian cities swear to the LORD; altar and pillar stand in Egypt; Egyptians cry out, receive a saviour, sacrifice and vow; the LORD smites and heals Egypt; a highway links Egypt and Assyria; Egypt, Assyria, and Israel are blessed.

The LORD smites Egypt, Egypt returns to the LORD, and the LORD heals Egypt.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1997-2120 confidence: high

The LORD gathers Israel one by one; a great trumpet is blown; those perishing in Assyria and outcasts in Egypt come to worship the LORD at the holy mount in Jerusalem.

Those ready to perish in Assyria and outcasts in Egypt come after the trumpet and worship the LORD at Jerusalem's holy mount.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 2249-2365 confidence: high

Salvation and strength are offered in returning, rest, quietness, and confidence; the people refuse and choose flight on swift horses, so they flee until left like a beacon on a mountain and an ensign on a hill.

The passage explicitly states that salvation would be in returning and rest, but the people refuse and choose flight.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 2367-2495 confidence: medium

The children of Israel are told to turn back from deep revolt, and every person is said to cast away handmade idols of silver and gold.

The children of Israel are commanded to turn back to the one from whom they revolted, and every person is said to cast away handmade silver and gold idols.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 2626-2746 confidence: high

A highway called the Way of Holiness excludes the unclean and ravenous beasts; the redeemed walk there and the ransomed return to Zion with songs and everlasting joy as sorrow flees.

The redeemed walk a holy way without ravenous beasts, and the ransomed return to Zion with songs and everlasting joy.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 2874-3000 confidence: high

Inhabitants are weak like grass; the LORD knows the Assyrian king's abode, movements, and rage, and says he will put a hook in his nose and bridle in his lips to turn him back.

The Assyrian king is to be turned back and barred from the city, and the angel of the LORD smites the Assyrian camp before the king returns to Nineveh.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3258-3385 confidence: high

The LORD tells Israel not to fear, promises to gather seed from east and west, commands north and south to bring sons and daughters from far and from the ends of the earth, and describes them as called by his name and created for his glory; blind and deaf people are brought forth.

The LORD promises to bring Israel's seed from east and west and commands north and south to release sons and daughters from far away and the ends of the earth.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3898-4017 confidence: high

The LORD formed the speaker from the womb as servant to bring Jacob and Israel back, to raise and restore Israel, and to be a light to the Gentiles and salvation to the end of the earth.

Jacob and Israel are to be restored; prisoners go forth; people come from far directions; Zion’s children gather and return; captives are delivered.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4019-4139 confidence: high

"The redeemed of the LORD shall return, and come with singing unto Zion."

The redeemed of the LORD are explicitly said to return and come with singing to Zion, obtaining gladness and joy as sorrow and mourning flee.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4141-4265 confidence: high

Zion/Jerusalem is told to awake, put on strength and beautiful garments, shake off dust, arise, loosen neck bands, and is promised redemption without money.

Zion is told to rise from dust and loosen captivity bands; the LORD redeems Jerusalem and brings Zion again.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4267-4392 confidence: high

The people are told to seek and call on the LORD; the wicked and unrighteous are told to forsake their ways and thoughts and return for mercy and pardon; divine ways and thoughts are higher than human ways and thoughts as the heavens are higher than the earth.

The wicked and unrighteous are commanded to forsake their ways and thoughts and return to the LORD, who will have mercy and abundantly pardon.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 463-589 confidence: medium

The answer to 'how long?' is until cities and houses are without inhabitants, the land is utterly desolate, men are removed far away, and there is great forsaking.

The oracle extends until cities and land are desolate and people removed, yet a tenth remains or returns, compared to trees retaining substance, with the holy seed as that substance.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4646-4767 confidence: high

Sons and daughters come from far; sea abundance and Gentile forces come; camels, dromedaries, Sheba's people, gold, incense, flocks, and rams arrive and the altar and house of glory are mentioned.

Sons and daughters come from far, and ships bring sons from far with silver and gold to the name of the LORD.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 848-970 confidence: high

The remnant of Israel and escaped house of Jacob no longer rely on the one who struck them but rely on the LORD, the Holy One of Israel, in truth.

A remnant of Israel and Jacob survives, returns to the mighty God, and relies on the LORD after a decreed consumption.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 848-970 confidence: medium

In that day the root of Jesse stands as an ensign of the people; Gentiles seek it, and his rest is glorious.

The root of Jesse stands as an ensign of the people, Gentiles seek it, and his rest is glorious.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 972-1096 confidence: high

The LORD recovers the remnant from Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, and islands of the sea; he sets an ensign and gathers Israel and Judah from the four corners of the earth.

The LORD recovers his remnant from many lands and gathers Israel's outcasts and Judah's dispersed from the four corners of the earth.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 972-1096 confidence: high

Ephraim and Judah cease mutual hostility; they act against neighboring peoples; the LORD dries the Egyptian sea and river for dryshod passage and makes a highway from Assyria like Israel's coming up from Egypt.

The LORD destroys or divides waters, makes people cross dryshod, and creates a highway for the remnant from Assyria, explicitly likened to Israel's earlier coming up from Egypt.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 1429-1555 confidence: high

The passage promises to bring again the captivity of Sodom, Samaria, and the addressed group; the sisters and the addressee with daughters will return to former estate.

The captivity of Sodom, Samaria, and the addressed group is to be brought again, and each is described as returning to former estate.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 1931-2050 confidence: high

The LORD will rule with mighty hand and fury, gather Israel from scattered countries, bring them into the wilderness of the people, plead face to face as with their fathers in Egypt’s wilderness, bring them under the rod into the covenant bond, and purge rebels who will not enter the land.

The LORD says he will gather Israel from scattered countries, bring them into the covenant bond, and bring them into the promised land where he accepts their service.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 2932-3048 confidence: high

The Lord GOD will gather Israel from scattered peoples, sanctify himself in them, settle them in the land given to Jacob, and let them build houses, plant vineyards, and dwell safely after judgments on surrounding despisers.

Israel is gathered from scattered peoples to dwell securely, and Egyptians are gathered after forty years and returned to Pathros.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 3537-3662 confidence: high

The LORD declares himself against the shepherds, says he will deliver the flock from them, and says he himself will search for and seek out his scattered sheep as a shepherd seeks a flock.

The LORD promises to search for scattered sheep, gather them from peoples and countries, and bring them to their own land and pasture.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 3664-3786 confidence: medium

“Ye shall shoot forth your branches, and yield your fruit to my people of Israel; for they are at hand to come.”

Israel is described as near to come, to walk upon and possess the land, while the land is called their inheritance and restored after former estates.
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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 LORD says he will gather Israel from all countries into their land, sprinkle clean water for cleansing, give a new heart and spirit, remove the stony heart, and make them his people.

The LORD says he will gather Israel from all countries, bring them into their own land, and later bring them up from graves into the land of Israel.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 3913-4032 confidence: high

The LORD says he will gather the children of Israel from among the heathen, bring them to their own land, make them one nation on the mountains of Israel with one king, end their division into two kingdoms, and cleanse them from idols and transgressions.

The LORD says he will take the children of Israel from among the heathen, gather them on every side, and bring them into their own land.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 4156-4276 confidence: high

The LORD will set glory among the heathen; all heathen will see his judgment and hand. Israel's captivity is explained as due to iniquity and trespass, with the LORD hiding his face and giving them to enemies and sword.

Israel's captivity is explained, then the LORD promises to gather them from enemy lands into their own land and leave none behind.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 937-1061 confidence: high

The LORD says he will gather the scattered people, give them Israel’s land, have them remove abominations, give one heart and a new spirit, replace the stony heart with a heart of flesh, and make them his people while he is their God.

The LORD says he will gather people from scattered countries and give them the land of Israel.
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The Bible, King James Version, Book 27: Daniel The Bible, King James Version, Book 27: Daniel / Book 27 Daniel; lines 557-668 confidence: high

At the end of the days Nebuchadnezzar lifts his eyes to heaven, his understanding and reason return, he blesses and praises the Most High, and his honor, counsellors, kingdom, and majesty are restored.

After lifting his eyes to heaven and praising the Most High, Nebuchadnezzar's reason, honor, counsellors, kingdom, and majesty return.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 1575-1686 confidence: high

The passage states that moral conditions continue; a speaker declares quick coming, reward according to works, and Alpha-and-Omega identity; commandment-keepers gain right to the tree and city gates; outsiders are listed; Jesus says he sent his angel and identifies as root and offspring of David and morning star.

The speaker repeatedly says he comes quickly and brings reward to give each person according to work; the closing response asks Lord Jesus to come.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO IX / RUMOURS OF WAR / CANTO X / THE HEROES AND THE WATER-DEMON; lines 2441-2549 confidence: high

The boy follows the demon to the underworld along paths no living man had trodden, through a country where sun and moon never shine and torches are the only light, until they reach the demon palace.

The cupbearer is led through untrodden paths to Põrgu, encounters demonic dangers, and escapes back to daylight.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO VI / THE KALEVIDE AND THE SWORD-SMITHS / CANTO VII / THE RETURN OF THE KALEVIDE; lines 2094-2224 confidence: high

The Kalevide wakes dazed, cannot remember the prior events or killing the smith's son, walks to the seashore after three days, finds the sorcerer's boat, and sails homeward.

The Kalevide wakes dazed, sails home, reaches shore, and is received by brothers who had mourned him as dead.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XII / THE FIGHT WITH THE SORCERER'S SONS / CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES; lines 3037-3079 confidence: medium

"he would deliver them from Hades next day, and would marry one to the son of Alev, one to the son of Sulev, and one to the cup-bearer."

The Kalevide promises to deliver the maidens from Hades the next day.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES / CANTO XIV / THE PALACE OF SARVIK; lines 3206-3308 confidence: medium

The Kalevide turns to freeing the sisters, takes a sword and treasures, carries the sisters on the load, and commands the hat to bring them to the entrance gate.

The Kalevide uses the hat to reach the entrance gate with the sisters and treasure, then burns the hat in rekindled fire.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES / CANTO XIV / THE PALACE OF SARVIK; lines 3310-3330 confidence: medium

The sisters cry, reproach the hero for destroying a hat unequaled on earth or in Põrgu, and say that all hope is ended.

The passage names Põrgu, shows the sisters preparing for departure, and depicts the Kalevide carrying them and booty away.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIV / THE PALACE OF SARVIK / CANTO XV / THE MARRIAGE OF THE SISTERS; lines 3332-3418 confidence: medium

Kalevide is pursued by Tühi and followers; the youngest sister uses the wishing-rod so that a bridge rises before them and water flows behind them between the hero and enemies.

Kalevide is on a homeward journey, is challenged about the daughters and Sarvik’s goods, and the sisters are later said to have been released from Sarvik’s regions.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIX / THE LAST FEAST OF THE HEROES / CANTO XX / ARMAGEDDON; lines 4047-4139 confidence: high

Kalevide struggles so that earth trembles and sea foams, but Mana holds him; one day fire will melt the rock, allowing him to withdraw his hand, return to earth, and inaugurate prosperity for the Esthonians.

A future fire will melt the rock, allowing Kalevide to withdraw his hand, return to earth, and inaugurate prosperity for the Esthonians.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XV / THE MARRIAGE OF THE SISTERS / CANTO XVI / THE VOYAGE OF THE KALEVIDE; lines 3524-3611 confidence: high

The wise man tells the Kalevide that the raven sent him on an idle quest to the gates of Põrgu; the Kalevide decides to return home and directs the ship toward Lalli in the bay of Lindanisa, where Olev is building a city.

The passage frames the northern voyage as a quest sent by the raven to the gates of Põrgu, then has the Kalevide decide to return home.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country FOLK-TALES IN PROSE / BALLADS AND OTHER SHORT POEMS / PASTOR HURT'S COLLECTIONS / MYTHOLOGY; lines 854-891 confidence: high

Kalevipoeg is compared to Arthur, Olger, Barbarossa, and Tell as remaining in enchanted bondage until he will restore the ancient glories of his country.

Kalevipoeg remains in enchanted bondage until a future day when he will restore the ancient glories of his country.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country JUTTA. / THE TWELVE DAUGHTERS. / THE FAITHLESS FISHERMAN. / THE COMPASSIONATE WOODCUTTER.; lines 11633-11706 confidence: high

The Humpback orders a four-hundredweight sack filled with money and says, “Let the hat become a man, and let the man and the sack go home”; the soldier finds himself in his father's room with the sack.

After the Humpback's command, the soldier immediately finds himself back in his father's room with the sack of money.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PART II / SECTION I / THE MILKY WAY. / THE GRATEFUL PRINCE.; lines 4978-5078 confidence: medium

They reach the dark passage, climb it by the bright light of the reel, and arrive exhausted at the great rock.

The fugitives climb a dark passage, the maiden opens the great rock by magic, and they find themselves again upon the earth beyond the Old Boy’s power.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PASTOR HURT'S COLLECTIONS / MYTHOLOGY / PART I / THE HERO OF ESTHONIA; lines 1036-1097 confidence: high

The Kalevide plans a voyage to the end of the world, builds the ship Lennuk, voyages to Finland and Lapland, meets Varrak, reaches the Island of Fire, and encounters the Giant's Daughter, Northern Lights, and Dog-men before the homeward voyage.

The Kalevide projects a voyage to the end of the world, builds the ship Lennuk, travels through distant regions and marvels, and makes a homeward voyage.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PASTOR HURT'S COLLECTIONS / MYTHOLOGY / PART I / THE HERO OF ESTHONIA; lines 1036-1097 confidence: high

At the gates of Põrgu, the Kalevide enters a cavern, fights past obstacles across an iron bridge, and enters Sarvik's palace.

The Kalevide enters the cavern at the gates of Põrgu, crosses an iron bridge, enters Sarvik's palace, defeats Sarvik, and returns to the upper world.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SECTION I / THE MILKY WAY. / THE GRATEFUL PRINCE. / SLYBOOTS.; lines 5279-5379 confidence: medium

The old man stops at the beach and calls Slyboots 'Nicodemus, my son,' asking whether he struck him, hung him, stole the ring, deceived the daughters, and stole the sword and wand; Slyboots answers yes, crosses the sea, and heads to the royal city to claim his reward.

After crossing the sea, Slyboots asks the way to the royal city and hastens there to claim his reward.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6317-6414 confidence: medium

A voice calls the children home; Kiisike dips the leaf in the water, the garden and house return, and the objects are put back in the box before the children go home.

After a voice calls the children home, Kiisike dips the leaf into the water and they instantly find themselves back in the garden, with no water visible.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6580-6659 confidence: high

After nine years, the lady summons Elsie, appears tearful, and says that the time has come for them to part; Elsie begs not to be driven away.

The lady states that Elsie is mortal, cannot remain among higher-order beings, and must go back among humankind where a human future awaits her.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6936-7004 confidence: medium

A great eagle descends on the hill of stones and advises the youth to take the master's swift horse, fasten his money to it, ride toward the setting sun, and bind the horse with an iron chain because the master cannot leave without it.

The eagle directs the youth to ride away toward the setting sun, after which he finds himself again among mortal men.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GALLOWS-DWARFS. / THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS.; lines 14170-14210 confidence: medium

The rescued man reaches his destination on the day the old king dies and is chosen king, followed by happiness after suffering.

After rescue and recovery, the son-in-law reaches his destination on the day the old king dies and is chosen king.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA. / THE EGG-BORN PRINCESS.; lines 7007-7108 confidence: medium

During war and siege, Rebuliina summons the godmother, who rescues only her, leads her invisibly out, and changes her into a peasant maiden. The city is taken; Villem escapes; the king dies in prison; Rebuliina works as a maid with casket-aid; later Villem expels the enemy and is proclaimed king.

Villem escapes, later drives out the enemy with an army from abroad, and is proclaimed king after the old king dies.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country The Hero of Esthonia and Other Studies in the Romantic Literature of That Country / WITH A MAP OF ESTHONIA / CONTENTS OF VOL. I; lines 68-147 confidence: low

Part I is headed The Hero of Esthonia and The Kalevipoeg; early canto titles include marriages of Salme and Linda, death of Kalev, fate of Linda, island maiden, Finnish sorcerer, sword smiths, return of the Kalevide, brothers, war, water-demon, loss of the sword, and fight with the sorcerer's sons.

Canto titles include The Return of the Kalevide and The Voyage of the Kalevide.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE HEROES AND THE DWARF / CANTO XVIII / CANTO XIX / THE LAST FEAST OF THE HEROES; lines 3812-3924 confidence: high

The Kalevide and Sarvik wrestle seven days and nights; Linda's shade swings her distaff ten times and drops it; the Kalevide whirls Sarvik ten times, throws him, kneels on him, and seizes his throat.

The Kalevide defeats Sarvik, chains him in an iron chamber, then struggles back up to daylight and reports that time could not be measured where he had been.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE HEROES AND THE DWARF / CANTO XVIII / CANTO XIX / THE LAST FEAST OF THE HEROES; lines 3812-3924 confidence: high

The Kalevide reaches daylight exhausted beside the son of Alev, receives water, learns he was absent about three weeks, and says there was no way to distinguish day and night or measure time where he had been.

The Kalevide learns he has been absent about three weeks and says that where he had been there was no way to distinguish day and night or measure time.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MILKY WAY. / THE GRATEFUL PRINCE. / SLYBOOTS. / THE GOLD-SPINNERS.; lines 6056-6142 confidence: high

The king and queen mourn their son as drowned because horse and clothes were found on the bank; he appears with a beautiful girl, the king leads them to the altar, and a six-week feast follows.

The king and queen mourn the prince as drowned, then rejoice when he appears with the maiden.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MILKY WAY. / THE GRATEFUL PRINCE. / SLYBOOTS. / THE GOLD-SPINNERS.; lines 6144-6201 confidence: medium

The prince leads soldiers to the cottage in the wood; the maidens greet them as deliverers, and hemlock-roots are gathered and boiled for the old woman’s punishment.

The prince and soldiers recover the maidens from the woodland cottage and bring them back to town, where the sisters are reunited.
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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 14812-14987 confidence: high

Siuru flies southward and northward, sails above three worlds, and soars to heaven, the fortress of sunlight, halls of moonlight, and a copper gate.

Siuru departs, sails above three worlds, soars to heaven and celestial structures, and returns home to report.
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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 15995-16197 confidence: medium

Kalevide is indexed as hero of the race of Kalev; entries include birth, childhood, hunting, swimming to Finland, Island Maiden, Finnish sorcerer, sword-smiths, return, father's grave, ploughing, Lake Peipus, Põrgu journeys, voyage, death, and kingship.

Kalevide entries include swimming to Finland, return, voyage, and wading through Lake Peipus.
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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 16486-16740 confidence: medium

Olger or Holger is identified as Ogier le Danois, a famous Danish hero and Charlemagne paladin expected to return; the index also lists the return of the Kalevide.

Olger/Holger is described as expected to return, and the index also has an entry for the return of the Kalevide.
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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: high

“William Tell expected to return.”

The index entry states that William Tell is expected to return.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG. / FOOTNOTES:; lines 8845-8954 confidence: medium

The guardian hero of every nation is said to be expected to return in a similar manner, with William Tell given as an example.

A footnote states that the guardian hero of every nation is looked for to return in a similar manner, even William Tell.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG. / FOOTNOTES:; lines 8845-8954 confidence: medium

In most stories of this class, the hero forgets his companion on reaching home, either through a charm or by breaking a taboo.

A footnote says that in most stories of this class the hero forgets his companion on reaching home, either by a charm or by breaking a taboo.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS. / THE FAITHLESS FISHERMAN.; lines 11441-11517 confidence: medium

The master locks the treasure chambers and leads Hans to a dining room with silver furniture, gold utensils, twelve dishes, white-clothed small waiters, mead and wine; during dinner he explains mysteries, speaks of wandering between Christmas and New Year, and criticizes human conduct.

Hans is hosted in the treasure master's realm, falls asleep during the meal, dreams of carrying gold, and wakes outside in the green wood.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE THREE WISHES. / THE WITCH-BRIDE. / THE STEPMOTHER. / THE FISHERMAN AND HIS WIFE.; lines 10441-10489 confidence: high

Tony reaches the first houses of his village; they stand in the same places but look different, and all the people are strangers to him.

Tony returns from the mermaid's house to his village, but more than thirty years have passed for others while he perceived only a few years and has become old.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE TWO BROTHERS AND THE FROST. / THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS.; lines 11061-11145 confidence: medium

The dwarf identifies the crowds as people from the human world who sank into the kingdom, live pleasantly, and normally cannot return; he tells the old man he may leave.

The dwarf says people who come to the kingdom must stay, but the old man may go or stay and is the first mortal permitted to leave.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE WOOD OF TONTLA. / THE EGG-BORN PRINCESS. / THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER.; lines 7676-7781 confidence: high

Tiidu returns home, finds his father and some siblings alive while his mother and some brothers are dead, buys an estate, invites the family to a feast, reveals himself, and settles them on his estate with his father in his house.

Tiidu returns home, gathers his surviving relatives, settles them on his estate, keeps his father in his house, and is praised as a good son who cares for parents and relatives.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE WOOD OF TONTLA. / THE EGG-BORN PRINCESS. / THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER.; lines 7676-7781 confidence: medium

Tiidu charters a ship home with his treasures, but a storm wrecks it; he alone reaches shore, dreams the old man gives him a drink from a flask, discovers he is on an uninhabited island, and repents leaving his parents.

The treasures lost in the shipwreck reappear in the bridal chamber with a note stating that the sea-depths restore stolen treasures to a good son who cares for kin.
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maori

Polynesian Mythology and Ancient Traditional History of the New Zealand Race IIG POLYNESIAN MYTHOLOGY. / THE ADVENTURES OF RATA. 117 / THE ADVENTURES OF RATA. 119 / THE ADVENTURES OF RATA. 121; lines 3957-4017 confidence: medium

Whakatau pulls the rope from outside; the house collapses and crushes those within. He sets it on fire, Hine-i-te-iwaiwa sees the red flames from her roof and knows her enemies are destroyed, and Whakatau returns to his village after avenging Tuwhakararo.

After the destruction of Tihi-o-Manono and the statement that Tuwhakararo has been avenged, Whakatau returns to his own village.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race TAKARANGI AND RAU-MAHORA. 299 / STRATAGEM OF TE PONGA'S ELOPEMENT. 307 / O C3 O / STKATAGEM OF TE PONGA'S ELOPEMENT. 309; lines 9291-9372 confidence: medium

The villagers rush for weapons after the young chieftainess is gone; this delay lets Te Ponga's party and Puhihuia nearly reach the landing place at Manuka harbour.

Te Ponga, his followers, and Puhihuia flee to Manuka harbour, launch a canoe, and return to their own country uninjured.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55; lines 2514-2527 confidence: medium

Winds drive Karihi back across the skies, sweep him heavenwards, and then blow him downward by currents of air from above.

Karihi is swept heavenwards by wind and then returns safely to stand on the earth after letting go.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 1006-1115 confidence: high

Taranga leaves the house suddenly early in the morning before the children wake, returns at nightfall, again invites the lastborn to sleep beside her, and disappears at dawn; the lastborn becomes suspicious.

Taranga repeatedly leaves suddenly at dawn and returns at nightfall to her children.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CURSE OF MANAIA. 163 / THE CURSE OF MANAIA. 165 / THE CURSE OF MANAIA. 167 / THE CUESE OF MANAIA. 169; lines 5345-5408 confidence: medium

A favourable wind of Pungawere blows strongly for seven days and nights and carries them across the ocean to Hawaiki.

The voyagers are said to have again reached the shores of Hawaiki, then land at night and conceal the canoe.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CURSE OF MANAIA. 181 / HATUPATU AND HIS BROTHERS. 183 / HATUPATU AND HIS BROTHEES. 187 / HATUPATU AND HIS BROTHERS. 189; lines 5935-5987 confidence: high

Hatupatu is found in the warm-bath at Mokoia by the old slave sent for water; he identifies himself, says he is alive, and asks where Ha-nui and Ha-roa and his parents live.

Hatupatu is thought dead and describes himself as having been slain by his brethren, yet he is found alive, secretly returns to his parents, and later is publicly announced.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE DISCOVERY OF NEW ZEALAND. / DISCOVERY OF NEW ZEALAND. 133 / CONSTRUCTION OF CAXOES TO ESIIGRATE TO NEW ZEALAND. / PEEPARATIONS TO EVIIGEATE.; lines 4632-4648 confidence: medium

The route continues to Whiwhia, Te Aukanapanapa, and Muri-whenua near the North Cape, where the travelers find that the land ends.

After finding that the land ended near the North Cape, the Tainui returns along the coast to Tamaki.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE DISSENSIONS AT HAWAIKI. 129 / THE DISSENSIONS AT HAWAIKI. 131 / THE DISCOVERY OF NEW ZEALAND. / DISCOVERY OF NEW ZEALAND. 133; lines 4318-4346 confidence: high

Ngahue breaks off a portion of jasper, returns by Wairere, Whangaparoa, and Tauranga to Hawaiki, and reports discovering a new country with abundant moa and jasper.

Ngahue returns to Hawaiki and reports discovering a new country producing moa and jasper in abundance.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGRATION OF TURI. 203 / THE EMIGRATION OF TURI. 205 / THE EMIGEATION OF TUEI. 207 / THE EMIGKATION OF TURI. 209; lines 6513-6567 confidence: medium

Kupe discovers the islands, examines openings into the country, names the two bird inhabitants Kokako and Tiwaiwaka, and returns to his own country leaving the openings as signs.

After discovering and examining the islands, Kupe returns to his own country rather than remaining there.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 APOKA AND HIS FRIENDS. 295 / MANAWA AND NGA-TI-MAMOE. 297 / KAUAE AND MANAWA. 299 / LANDS OF NGA-TI-MAMOE TAKEN. 301; lines 13229-13286 confidence: medium

A Nga-ti-mamoe ambush waits near the Nga-i-tahu pa; Tara-whai detects the plan, takes the beach route, signals with his club for a sortie, and rejoins his tribe.

Tara-whai signals with his recovered club to his friends in the pa, who make a sortie that allows him to rejoin his tribe.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER II. / UE-NUKU. / UE-NUKU AND EUA-TAPU. / UE-NUKU AND HIS COMB. 51; lines 2833-2917 confidence: medium

Moa-kura drinks the flood and makes it recede; she is Rua-tapu's sister, and the fish Rua-mano carries Paikea back to land.

The fish Rua-mano carries Paikea back to land after he parts from Rua-tapu.
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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

They go back along the same road to seek a haumi timber to lengthen Horo-uta; after finding it on a mountain, they call the mountain Maunga-haumi.

The group goes back along the same road to search for haumi timber to lengthen Horo-uta, although the timber is later left because the canoe has already been moved.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER V. / RONGO-I-TUA AND KAHUI-TUPUA. / KUMAEA OBTAINED FROM PO-TIKI. 107 / CANOES AEAI-TE-UKU AND MANUKA. 109; lines 5312-5422 confidence: medium

The instruction warns not to take old kumara growing on coastal cliffs, but to go to the storehouse and take the Kahui-rango, glossed as the flock of heavy ones.

The passage describes instructions, canoe voyages, travel to Hawa-iki, and attempts to obtain the correct kumara rather than old bulbs.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER V. / RONGO-I-TUA AND KAHUI-TUPUA. / KUMAEA OBTAINED FROM PO-TIKI. 107 / CANOES AEAI-TE-UKU AND MANUKA. 109; lines 5312-5422 confidence: high

Rongo-i-tua asks to be struck so the evil will not continue; the crew strikes him and performs sacred ceremonies over him. He clings to the clouds, swings himself back to Hawa-iki, and is called Rongo-tiki after reaching the clouds.

After being struck and ritually treated, Rongo-i-tua clings to the clouds, swings himself back to Hawa-iki, and receives the name Rongo-tiki.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER V. / RONGO-I-TUA AND KAHUI-TUPUA. / KUMAEA OBTAINED FROM PO-TIKI. 107 / CANOES AEAI-TE-UKU AND MANUKA. 109; lines 5424-5467 confidence: medium

Manuka is completed first; a Kahui-tipua crew sails to Hawa-iki for kumara, returns with cargo, but the crop fails when planted.

Crews sail to Hawa-iki for kumara; Rongo-i-tua makes a later voyage for the same object, learns needed incantations, and sends the canoe back.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER X. / PA O NGA-TOKO-ONO (THE PA OF THE SIX). / PA OF KEMOTE AGES, 207 / REPORT OP KAI-APU AND MAKING. 209; lines 9745-9835 confidence: medium

Around midnight the sister comes outside; one brother opens a concealed parcel of tara-mea, whose fragrance draws her to them, and they identify themselves after seizing her.

The brothers return and attract their sister's attention without noise by opening a concealed fragrant plant, after which they identify themselves.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER XI 1 1. / Part of the lament of Tiirrau-lcawa. / TAMA-I-HARA-NUI. / ACTS OF TAMA-I-HAEA-NUI. 265; lines 11812-11876 confidence: medium

He married Te-whe and had three children: Te-wera, Tu-te-hou-nuku, and Nga-roimata. One son died young; another left in a whaling ship, was mourned as dead, and returned after Tama-i-hara-nui was carried off and killed at Kapiti by Rau-paraha.

One son leaves in a whaling ship, is absent for many years, is mourned as dead, and returns after his father's death.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 IRA FAMILY. 67 / SICK CURED. 69 / EONGO-KAKO AND TAMA-TEA. 71 / KONGO-KAKO AND HIS FATHEE. 77; lines 3929-4010 confidence: high

Sea-gulls follow Tama-tea and Kahu-ngunu along the Rua-hine and hover over their heads, causing Kahu-ngunu to utter sayings that became proverbs.

Kahu-ngunu's return is repeatedly linked to sea-gulls and to regret or sorrow for home.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KAHU-NGUNU AND KONGO-MAI- WAHINE. 83 / KAHU-NGUNU OBTAINS PAUA. 85 / KAHU-XGUNU AND KOXGO-MAI-WAHINE. 87 / KAHU-NGUNU AND HIS CHILDEEN. 89; lines 4404-4470 confidence: medium

Tama-tea returns by the sea-coast to see Ira-nui while Rangi-nui searches for him by another route; they do not meet. Tama-tea leaves vassals to feed Taua, returns home, grieves over Rangi-nui's absence, and dies.

Rangi-nui departs to search for his long-absent father while Tama-tea returns by another way, so they do not meet; Tama-tea later dies in sorrow at home.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KAHU-NGUNU OBTAINS PAUA. 85 / KAHU-XGUNU AND KOXGO-MAI-WAHINE. 87 / KAHU-NGUNU AND HIS CHILDEEN. 89 / TAMA-TEA AND KANGI-NUI. 91; lines 4473-4492 confidence: medium

Rangi-nui and his followers are already some distance from the settlement; Tama-tea-a-moa's people follow and invite them back, but they refuse.

Tama-tea-a-moa first has his people invite the departed party back, then asks Kura-pori to follow them and invite them back.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KUA-TAPU AND A GBEAT TIDE. 53 / EUA-TAPU AND PAIKEA. 55 / KUA-WHAKO AND TU-PAI. 59 / ACTS OF EUA-WHAKO AND TU-PAI. 61; lines 3306-3389 confidence: medium

After obtaining the wananga, Rua-wharo and Tu-pai plan to seek the canoe Taki-tumu from Whaka-rau, Tu-taka-hinahina, and Tu-takaoreore; the owners say the canoe is as fast as an arrow.

Rua-wharo and Tu-pai seek Taki-tumu to take them home, load it, and depart by sea with a large crew.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KUMARA, HOW BEOUGHT TO NEW ZEALAND. 97 / OBTAINING KUMARA AT HAWA-IKI. 99 / HOEO-UTA WRECKED. 101 / CHAPTER V.; lines 5115-5157 confidence: medium

Crushed by shame, the man crouches near his boyhood home; no welcome or call of his name greets him, and he must pass onward by the path of Pu-hou still starved.

The man draws near his boyhood home, but no welcome or name-call greets him, and he must continue onward still starved.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 MIGRATION OF NGA-I-TAHU. 199 / COMMUNICATION ACROSS COOK STRAIT. 201 / TU-AHU-EIRI AND HIS ACTS. 203 / TE-HAU-TAKI VISITS HA-TAITAI. 205; lines 9580-9608 confidence: medium

Nga-i-tahu chiefs ask Te-hau-taki about his South Island house, are impressed by his answers, and many respond to his invitation to accompany him on his return; final migration happens later.

Te-hau-taki answers questions about his South Island house, many agree to accompany him when he returns, and the final migration occurs later after his return.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 NGUNU.) / PUKOHO-AU-AHI AND PUHA-URE-EOA. 141 / HOTU-NGAKAU AND STOLEN TAEO. 143 / CHAPTER VII; lines 6877-6936 confidence: medium

The speaker proposes ascending to Puke-hou to view Raukawa Sea, where ancestors once sailed and then paddled back to old Hawa-iki.

The passage recalls ancestors who sailed in the distant past and then paddled back to old Hawa-iki.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 PAWA AND HOU-NUKU. 93 / HORO-UTA AT EAST CAPE. 95 / KUMARA, HOW BEOUGHT TO NEW ZEALAND. 97 / OBTAINING KUMARA AT HAWA-IKI. 99; lines 4795-4906 confidence: medium

Rites and incantations are performed so the gods may close wind sources, calm waves, and guard and uphold the canoe on its voyage to Hawa-iki.

The passage describes rites for a sea voyage to Hawa-iki, launch of Horo-uta, landing in Hawa-iki, and the canoe’s return over the sea with kumara.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 POU-HENI AND HINE-KAU-I-RANGI. / IRA FAMILY. 67 / SICK CURED. 69 / EONGO-KAKO AND TAMA-TEA. 71; lines 3809-3914 confidence: medium

At Tari-nuku near Whanga-nui, food including preserved birds is offered; Tama-tea eats all the birds, causing Kahu-ngunu's anger, a quarrel, and separation, after which Kahu-ngunu returns to Tauranga by a named route.

After the final quarrel and separation, Kahu-ngunu travels by a named route back to his home at Tauranga.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 RONGO-I-TUA AND KAHUI-TUPUA. / KUMAEA OBTAINED FROM PO-TIKI. 107 / CANOES AEAI-TE-UKU AND MANUKA. 109 / GODS OF KUMAEA. 113; lines 5470-5558 confidence: medium

Rongo-i-tua returned from Hawaiki to Ao-tea-roa in one day; the Kahui-tipua saw “a rainbow, which suddenly assumed the form of a man,” and he was thereafter called Rongo-tikei.

Rongo-i-tua returns from Hawaiki to Ao-tea-roa in one day.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TA-WHETA VISITS UE-NUKU. 17 / UE-NUKU PEEP-UIES TO ATTACK TA-WIIETA. 19 / THE BATTLE : TAI-MAHUTAXGA TAKEN TRISONEK. 21 / UE-NUKU AND HOE-ORA. 23; lines 1698-1862 confidence: medium

Paikea says he will carry the tidings and can do it because he is "a son of the sea"; the passage links this to descent from Rongo-mai-taha-nui, Te-pctipeti, and Te-ranga-hua.

Paikea undertakes to carry the tidings of the calamity to land and swims toward home.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TA-WHETA VISITS UE-NUKU. 17 / UE-NUKU PEEP-UIES TO ATTACK TA-WIIETA. 19 / THE BATTLE : TAI-MAHUTAXGA TAKEN TRISONEK. 21 / UE-NUKU AND HOE-ORA. 23; lines 1999-2030 confidence: medium

Paikea swims toward land; Rua-tapu, called his elder brother, tells him to instruct the people not to live at Parara-uri, Parara-te-ao, or Raro-hana, but to remain at Hiku-rangi; Rua-tapu says he will come at the end of summer rather than in spring.

Rua-tapu says he will not go with Paikea in spring but will be with him at the end of summer.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TAMA-TEA-POKAI-WHENUA. 79 / KAHU-NGUNU AND WHAENE. 81 / KAHU-NGUNU AND KONGO-MAI- WAHINE. 83 / KAHU-NGUNU OBTAINS PAUA. 85; lines 4251-4326 confidence: high

Tama-tea travels by land near the coast; at Ahu-riri his pet lizard Tapu-te-ranga flees inland; at Te-onepu he sets up Rakau-taonga to mark where Kahu-ngunu turned back after seeing sea-gulls over Ruahine.

Kahu-ngunu turns back from Tama-tea's journey after seeing and hearing sea-gulls associated with the river mouth, and his father permits him to return if love for his place influences him.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TE-HAU-TAKI VISITS HA-TAITAI. 205 / CHAPTER X. / PA O NGA-TOKO-ONO (THE PA OF THE SIX). / PA OF KEMOTE AGES, 207; lines 9665-9742 confidence: high

The Maori refugees carried kumara-seeds, but the planted seeds died, so they returned to New Zealand for a further supply.

The refugees carried kumara-seeds, the planted seeds died, and they returned to New Zealand for a further supply.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TUAHU-EIEI AND HIS ENEMIES. 181 / KORAKO AND HIS FIKST VICTIM. 183 / TE-KAPU-WAI AND HIS WAKS. 185 / TAEA-I-TU AND HIS GOD. 187; lines 8899-8910 confidence: high

On arrival at Te-tau-mutu the god or object is taken to Mua and left there; the god feels sorrow for priest Tara-i-tu and the people of Wai-koua-iti, and the priest feels sorrow and weeps.

A god or war-weapon is absent after being taken to Mua, announces its return in a dream, and is found again in its old keeping-place.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU AND WHENA. 6 / WHENA KILLS THE CHILDREN OF UE-NUKU. O / MAHI-KUA AXD UE-NUKU. 7 / EUA-TAPU KILLS HIS COMPANIONS. 11; lines 942-1209 confidence: high

Paikea says he will go back to land by the aid of his mother, identified as the Portuguese man-of-war, and by the porpoise and whale.

Paikea says he will return to land by the aid of sea beings, escapes as the only one left, travels over the sea on an ancestor, and lands at Ahu-ahu.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU IKSULTS TAIKEA. 31 / TAIKEA AT WHAKA-TANE. 33 / HOEANA AND UE-XUKU. 35 / KEVEXGE OP EUA-TAPU. 37; lines 2254-2368 confidence: medium

Rua-tapu lifts his foot from the canoe hole, the canoe fills, the passengers do not know they are going to death, the canoe upsets, and Rua-tapu spears companions; Paikea survives by diving.

Paikea survives or declares he will be saved, indicates he will go ashore, and is charged with taking news and messages back to land.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU IKSULTS TAIKEA. 31 / TAIKEA AT WHAKA-TANE. 33 / HOEANA AND UE-XUKU. 35 / KEVEXGE OP EUA-TAPU. 37; lines 2370-2416 confidence: medium

Rua-tapu pursues Paikea to kill him, cannot overtake him, announces that he will come to land in the great nights of the eighth moon, and names Puke-hapopo and Rangi-toto as places where people should reside so some may escape destruction.

Rua-tapu announces that he will come to land in the eighth moon, instructs people to take refuge so some may escape destruction, becomes a rushing ocean wave, and the expected return is said to be fulfilled.
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georgian

Georgian Folk Tales GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE / THE SHEPHERD AND THE CHILD OF FORTUNE; lines 2737-2842 confidence: high

The boy leaves at daybreak to seek his parents, comes to his father's house as a guest, asks whether anything was lost, and hears that the householder lost a shepherd and still owes him four years' wages.

After learning his origin, the boy leaves to seek his parents, arrives at his father's house, and uses his wish to bring the shepherd's town into the parental courtyard.
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Georgian Folk Tales GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE / THE SHEPHERD AND THE CHILD OF FORTUNE; lines 2844-2873 confidence: high

The man and woman are joyful and each embraces the child.

The boy declares himself to be the true son of the man and woman, is embraced by them, remains with them, and the family lives together.
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Georgian Folk Tales GURIAN TALES / PART I / GEORGIAN FOLK TALES / MASTER AND PUPIL; lines 333-354 confidence: medium

The boy escapes from the devil, returns home to his father, and lives happily ever after.

After defeating or escaping the devil's pursuit, the boy goes home to his father and the tale closes happily.
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Georgian Folk Tales MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN; lines 781-899 confidence: high

The ram and rider reach hell, described as boiling pitch and flame; the ram tells the man to sit firmly, leaps, and they pass through the fire unharmed.

The ram warns that they must pass through fire in hell, leaps, and the man and ram escape unhurt.
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Georgian Folk Tales PART I / GEORGIAN FOLK TALES / MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER; lines 438-532 confidence: medium

The younger brother declares that if the elder brother's tale is true, the roast pheasant will have feathers and fly away. This happens. The king has the jealous sisters dragged by horses' tails and brings his wife and children into the palace.

After the truth is revealed, the king takes his wife and children into the palace and rejoices that he has found his golden-haired sons.
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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: medium

In the dark the merchant loosens the substituted shepherd, drives him to the steep seashore, and throws him into the sea.

The merchant later meets the same countryman alive, although he believes he had drowned him in the sea.
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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: medium

At the hearth the demis report that Kazha-Ndii-Kerkun carried a golden-haired woman through the air; they show a lock of her hair, the youth faints, and they give him a horse and little dog for departure.

The youth makes ready to depart after seeing the hair and, after the second attempt succeeds, visits the demis and goes home with the princess.
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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 Arab obeys, the maidens arrive, the kingdom comes to look, and the prince's parents are still mourning their long-lost son, though the cup of water has not changed to blood.

The prince's parents mourn their missing son; he identifies himself, and the king and queen rejoice and take him home.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2647-2735 confidence: high

The old woman tells the king that the dragon-slaying youth is her son; Asphurtzela refuses the king's gifts and asks only to be sent back to his own land of light.

Asphurtzela repeatedly asks to return to the land of light, and the griffin flies him there from the lower regions.
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Georgian Folk Tales THE STORY OF GERIA, THE POOR MAN'S SON / THE PRINCE WHO BEFRIENDED THE BEASTS / THE CUNNING OLD MAN AND THE DEMI / SANARTIA; lines 4221-4281 confidence: medium

When Sanartia reaches his father's house, nobody recognizes him; the next day he secretly mounts his father's horse.

After his leg is restored, Sanartia returns to his father's house and is not recognized.
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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 1184-1281 confidence: medium

Ghvthisavari meets a ragged swineherd, pursues him, takes his clothes, puts them on, gives him his own coat, leaves his dogs with him, and goes away.

After being rescued, Ghvthisavari puts on ragged swineherd clothes, returns as if a beggar, and then reveals himself.
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Georgian Folk Tales TWO LOSSES / THE STORY OF DERVISH / THE FATHER'S PROPHECY / THE HERMIT PHILOSOPHER; lines 5289-5352 confidence: medium

At the execution, the counsellor's old friends save him by a large bribe; another criminal is executed, and the counsellor is hidden in a neighbouring realm.

The counsellor is saved and hidden abroad; later, when the court cannot solve state questions, he is recalled and restored.
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The Man in the Panther's Skin A CLOSE RENDERING FROM THE GEORGIAN / ATTEMPTED BY / MARJORY SCOTT WARDROP / PREFACE; lines 349-461 confidence: medium

Tradition says Rust'haveli was left an orphan, cared for by a monk uncle, educated at Rust'havi and monasteries, and sent to Athens, Olympus or Athos, and Jerusalem.

Tradition says Rust'haveli was orphaned, educated under monastic care, sent abroad, and on return wrote odes for the queen.
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The Man in the Panther's Skin AXNIT / XXXII / XXXIV / XXXVI; lines 12294-12455 confidence: medium

“Come, P’hatman, and aid me, let us try to be of use to him ... Surely again will it befall the lovers to meet.”

Avt’handil says that surely the lovers will again meet.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2557-2737 confidence: medium

The knight says a lover must wander alone, entrusts secret and lordship to the addressee, orders the marches fortified, invokes possible return, and sets a three-year mourning condition.

Avt’handil sets a period after which mourning and funeral garb are appropriate if he has not come back.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2739-2916 confidence: high

He counts the remaining days, has two months left, debates returning or continuing, and imagines Shermadin reporting his death to the king and causing mourning.

After failing to obtain tidings, Avt’handil counts the time left, considers consequences of delay, and resolves to return.
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The Man in the Panther's Skin XLVI. / XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE; lines 5075-5245 confidence: high

Tariel writes that the Khatavians plotted treachery, that he captured their king, and that he comes with spoil and prisoners; he then leaves Khataet'hi with treasures loaded on animals.

Tariel leaves the conquered land with treasures, prisoners, and the captured king, and returns to India to be welcomed by the ruler.
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The Man in the Panther's Skin XLVI. / XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE; lines 6740-6792 confidence: high

Avt’handil weeps with Tariel; at dawn he goes forth, kisses Tariel, parts from him, and rides through the rushes while Tariel remains deeply grieved.

Avt’handil departs at dawn after kissing Tariel and promises Asmat’h that he will come soon, not forsake her, and return within two months.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 6795-6963 confidence: high

Shermadin hastens to announce Avt’handil’s arrival; Avt’handil’s message to the king says he has learned about the knight and comes in joy and safety.

The section heading and episode describe Avt’handil’s return after finding Tariel, his safe arrival, and his report to the king and court.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 6795-6963 confidence: high

Avt’handil returns to his armies, is recognized, and is welcomed by Shermadin and the magnates with tears, kisses, homage, and rejoicing.

Armies, city, magnates, king, and court recognize or receive Avt’handil and respond with rejoicing, homage, and feasting.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 6965-7133 confidence: medium

The knight says he has appointed his return, promised to sacrifice himself, swears by his sun, and declares that a friend should give heart for heart and make love a road and bridge.

The knight says he has appointed the time of his return and T’hinat’hin tells him not to break the oath.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 7309-7472 confidence: medium

Avt'handil recounts swearing a fearful oath to return to the dark-hearted knight and seek light for him; he says he cannot break the vow or abandon him.

Avt'handil swears that he will come again to Tariel and also hopes that God may send him back to the king.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 8367-8529 confidence: medium

The knight laments like a melting candle, hastens onward, delights in the rising stars and converses with them, then addresses the moon as tied to lovers' pain and patience and asks for union with the fair face.

After traveling and lamenting, the knight arrives at caves, is glad, and meets Asmat'h there after having previously been gone.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 9043-9208 confidence: medium

The passage states that agreeable conversation can somewhat quench great burning sorrow; that night the two heroes converse, reveal their woes, and at dawn again hear the oath formerly sworn.

The companions recall a former oath; Tariel says God is surety for the debt and tells Avt'handil to go back to the place where his sun is.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 13016-13178 confidence: high

Avt’handil crosses the seas in a ship, rides alone, rejoices to meet Tariel with tidings, and hopes in God.

The passage opens with Avt’handil leaving by ship and horse, then returning to Tariel’s caves to deliver news.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 13180-13345 confidence: high

Asmat'h sits alone at the cave door and recognizes Tariel with a knight on a white horse; both are singing like nightingales.

Tariel formerly returned to the cave weeping, but now he returns singing and laughing with Avt'handil, and the group announces joy.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 13870-14052 confidence: high

Sixty men are appointed to guard Kadjet’hi; the party leads Nestan away, sets out for the City of the Seas, and says P’hatman deserves recompense.

After the victory, Tariel announces that he comes from Kadjet’hi bringing Nestan and the party travels toward the City of the Seas.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 14054-14227 confidence: medium

They send a man to Asmat’h and to the households of P’hridon’s chiefs with good tidings, announcing that he comes like the sun rising high and that the frozen will be frozen no more.

After the sea crossing, a messenger is sent to Asmat’h and P’hridon’s households announcing that he comes like the rising sun and that the previously frozen will be frozen no more.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 14229-14413 confidence: medium

Nestan is placed in a palanquin; the party travels along the coast to the land of the hero Nuradin/P’hridon and hears frequent song.

The party travels to P’hridon’s land, is met by magnates and song, and enters Mulghazanzar in a public reception after grief has passed.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 14415-14497 confidence: low

Tariel asks what Avt'handil wants, proposes going to Arabia with Avt'handil as guide, and vows not to be husband to his own wife if Avt'handil is not united to his wife.

Tariel proposes going to Arabia with Avt'handil as guide to bring about Avt'handil's union with his wife.
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The Man in the Panther's Skin XXXVIII / XXXIX / Marebi, guide or travelling companion. 5 683, 1455. / XLVII; lines 15524-15685 confidence: high

P'hridon and Avt'handil journey together for a few days, then separate weeping; Avt'handil comes to Arabia.

Avt'handil returns to Arabia, sees T'hinat'hin, sits with her on the throne, and receives sovereignty from the Most High.
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The Man in the Panther's Skin XXXVIT / XXXVIII / XXXIX / Marebi, guide or travelling companion. 5 683, 1455.; lines 14499-14665 confidence: medium

“TARIEL GOES AGAIN TO THE CAVE AND SEES THE TREASURE.”

The chapter heading explicitly says Tariel goes again to the cave and sees the treasure.
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The Man in the Panther's Skin XXXVIT / XXXVIII / XXXIX / Marebi, guide or travelling companion. 5 683, 1455.; lines 14667-14836 confidence: high

P’hridon sends men to bring camels for the treasure; the group sets out toward Arabia; Avt’handil is a diminished moon longing to unite with the sun, T’hinat’hin.

The companions leave the cave-road for Arabia, reach its boundaries, send a messenger ahead, and are met by the king, princes, and armies with public rejoicing.
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The Man in the Panther's Skin XXXVIT / XXXVIII / XXXIX / Marebi, guide or travelling companion. 5 683, 1455.; lines 14667-14836 confidence: medium

Avt’handil is ashamed to face his foster-father; Tariel tells him to remain behind while he goes to tell the king of Avt’handil’s hiding and hopes to unite him with T’hinat’hin.

Avt’handil is ashamed to meet his foster-father, so Tariel goes ahead to explain his hiding to the king.
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native american great lakes

Chippewa Music A'KIWEN'21 / BUP.RATT OF AMERICAN ETHNOLOGY / CHIPPEWA WAR BANNER / BUEEAU OF AMERICAN ETHNOLOGY; lines 10710-10951 confidence: high

“I will return to my home in safety.”

The translated lyric of Song No. 26 states that the speaker will return to home in safety.
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Chippewa Music BUEEAU OF AMERICAN ETHNOLOGY / DEN'S MORE J / BUREAU OF AMEBICAN ETHNOLOGY / DEXSMOKE; lines 11380-11663 confidence: high

“On their homeward journey the Chippewa composed another song”; remembering a pursuing enemy, they sang of “war as a game with the bodies of the dead as its score.”

The passage explicitly frames the Chippewa and the war party as traveling homeward or returning home.
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Chippewa Music BUEEAU OF AMERICAN ETHNOLOGY / DEN'S MORE J / BUREAU OF AMEBICAN ETHNOLOGY / DEXSMOKE; lines 11665-11699 confidence: high

The victorious war party sends runners ahead; at the final camp warriors rehearse victory songs, dress finely, approach the village, fire guns as a signal, and are met by women.

The passage centers on a war party returning home after victory, announced by runners, met by women, processed into the village, feasted, and honored.
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Chippewa Music BUEEAU OF AMERICAN ETHNOLOGY / I : 1 I / P P P / P P P; lines 26113-26392 confidence: medium

Song No. 178 is titled "He Is Going Away," sung by Mrs. Julia Warren Spears, recorded without drum; the glosses state that the speaker's lover is going to a very distant land and will soon come again.

The No. 178 gloss states that the speaker's lover is going to a very distant land and will come again soon.
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Chippewa Music BUREAU OF AMEBICAN ETHNOLOGY / DEXSMOKE / FRONT BACK / SCALPS ATTACHED TO HOOP; lines 11702-11976 confidence: medium

In response to this song, 'the warriors rose and danced, singing of what they had done on the warpath'; such songs were composed on the way home.

Warriors sing what they had done on the warpath, and the songs are said to have been composed on the way home.
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Chippewa Music BUREAU OF AMEEICAN ETHNOLOGY / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / CHIPPEWA MUSIC 11 / SONGS CONCERNING A BOY S FAST; lines 17769-17912 confidence: medium

The first song was sung when the boy had blackened his face and was ready to go forth alone from camp; E'niwub'e danced while his grandfather sang, and the prose says the words are obscure while mentioning a boon for the child's coming vision.

The boy is ready to go forth alone from camp for the fast, then returns and undergoes a dance and water-drinking sequence before eating.
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Chippewa Music C3 .2 / P.-S 33 / CO U / S S 5! S; lines 6338-6410 confidence: high

The war-song section states that warpath songs used a small drum; village dances before departure and after return used a large drum with drummers seated around it; recent social dances used a drum similar to that of the Drum-presentation Ceremony.

The passage describes village dances preceding departure and after return of a war party, and also names departure songs and returning-war-party or victory-dance songs.
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Chippewa Music C3 .2 / P.-S 33 / CO U / S S 5! S; lines 6338-6410 confidence: high

War songs are described as four kinds: dream songs of individual warriors, songs concerning war charms and medicines, songs of war-expedition conduct, and songs commemorating success; the first two have supernatural connection and the last has none.

The fourth class of war songs commemorated success and included songs composed by a returning war party or in victory dances after a successful expedition.
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Chippewa Music CHIPPEWA MUSIC 11 / SONGS CONCERNING A BOY S FAST / GAME SONGS / E'NIWUB'E; lines 17949-18045 confidence: medium

The man goes to an Indian village and gambles. According to E'niwub'e, he won back his dead: two women and four children were staked and he won, so he felt he had the same ones back again.

The man goes to the village, gambles, and wins two women and four children; E'niwub'e says this means he won back his dead and felt he had the same ones back again.
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Chippewa Music CHIPPEWA MUSIC 11 / SONGS CONCERNING A BOY S FAST / GAME SONGS / E'NIWUB'E; lines 18048-18247 confidence: high

An early Leech Lake player is said to have obtained the secret of his success from his wife, who returned to him in a dream after death; after her death he later met failure and lost everything.

The Leech Lake player's wife, after death, returns to him in a dream and provides the secret of success.
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Chippewa Music II BUEEAU OF AMEKICAX ETHNOLOGY / OM . / T-( (N / S 3 5! 2; lines 4302-4373 confidence: high

War songs are listed by number; on the warpath they use a small drum, at village dances before departure and after return they use a large drum with drummers seated around it, and in recent social dances they use a less elaborately decorated drum similar to that of the Drum-presentation Ceremony.

The passage describes dances after a war party's return and songs composed by a returning war party or in victory dances following a successful expedition.
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Chippewa Music II CHIPPEWA MUSIC- / DEN SMOKE I / ^» ^- / WOIJDS; lines 9088-9103 confidence: medium

On their homeward journey the Chippewa composed another song.

The passage states that the Chippewa composed another song on their homeward journey.
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Chippewa Music II CHIPPEWA WAR BANNER / DE.NSMUUEJ / CHIPPEWA MUSIC- / DEN SMOKE I; lines 8341-8417 confidence: high

The lyric is glossed as a first-person statement that the speaker will return home in safety.

The translated lyric centers on a first-person statement of returning home in safety.
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Chippewa Music II DBN'SMOUEI / Part 1 / Part 2 / BUREAU OF AMERICAX ETHNOLOGY; lines 13700-13927 confidence: medium

Gwi'wizans led men on the warpath with arrows but did not fight; he stood watching, his will made them win, and his warriors composed and sang the song in the victory dance on returning.

Gwi'wizans leads men on the warpath; on the way home from a successful expedition, his warriors compose the song and sing it in the victory dance.
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Chippewa Music II DEN SMOKE I / ^» ^- / WOIJDS / I HULL.; lines 9106-9253 confidence: high

Odjibwe stated that a warrior sank exhausted while the war party was returning home; the other warriors stayed because they did not want to leave him as prey to a wandering enemy.

The narrative is explicitly set during the war party's return home, and the journey is interrupted when a warrior sinks exhausted.
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Chippewa Music II DEN SMOKE I / ^» ^- / WOIJDS / I HULL.; lines 9255-9319 confidence: high

A victorious returning war party sends runners ahead, preparations begin, and the warriors make a last camp to rehearse victory songs and dress in their finest apparel before the final stage home.

The passage centers on a victorious war party returning home, sending advance notice, signaling its approach, being met by women, and being publicly received.
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Chippewa Music II FRONT BACK / ODJIBWE'S WAR-HONOR BADGE / POUCH AND MEASURE FOR BI'JIKIWUCK' / I.KNSMOKKJ CHIPPEWA MUSIC II 65; lines 5876-5986 confidence: medium

The expedition was successful: on the fourth morning the party saw one Sioux, killed him, took his scalp, and returned to the village, where a feast and dance were held in their honor.

After killing one Sioux and taking his scalp, the party returns to the village and receives a feast and dance in their honor.
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Chippewa Music II I HULL. / FRONT BACK / SCALPS ATTACHED TO HOOP / BUREAU OF AMERICAN ETHXOLOOY; lines 9498-9629 confidence: low

The translation repeats that the speaker will rejoice, addresses “my son,” and says the son has brought back “your elder brother.”

The translated song says, in address to “my son,” that “your elder brother” has been brought back and that the speaker will rejoice.
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Chippewa Music II I.KNSMOKKJ CHIPPEWA MUSIC II 65 / BUREAU OF AMEBIC AX ETHNOLOGY / CHIPPEWA MUSIC / ODJIB'WE IN POSTURE OF SCOUT; lines 6244-6369 confidence: medium

Toward evening Xo'din ('wind'), the Mille Lac chief, is killed and his body is not recovered; the Chippewa secure three Sioux scalps and return home with the trophies.

After the battle, the Chippewa do not pursue the Sioux but return home with three Sioux scalps as trophies.
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Chippewa Music II PARTICIPANTS IN DRUM-PRESENTATION CEREMONY / OWNER OF DRUM (DANCING) / PROMINENT CHIPPEWA ACTORS IN DRUM-PRESENTATION CEREMONY / BUREAU OF AMEKICAX ETHNOLOGY; lines 13257-13285 confidence: low

The Chippewa faced a weary twenty-mile walk to the railroad; their packs were lighter because gifts had been given away, the Menominee had not yet returned the full equivalent, and provisions had disappeared.

After the ceremony and gift-giving, the Chippewa face cold, snow, reduced provisions, and a twenty-mile walk before returning to Lac du Flambeau.
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Chippewa Music II RHYTHM OF FIRST MEASURE / RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / BUEEAU OF AMERICAN ETHNOLOGY; lines 20461-20758 confidence: medium

No. 165, 'He Killed a Man,' sung by A'jide'gijig; words glossed as 'a soldier' and 'killed a man in war'; described as a very old song sung by women meeting a returning war party; a White Earth record is said to be identical except for a shrill falsetto cry by the women.

No. 165 is described as a very old song sung by women who went to meet a war party on its return to the village.
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Chippewa Music II RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / SONGS OF WHITE EARTH RESERVATION / — f»-; lines 22028-22203 confidence: high

The glossed text says: to a very distant land he is going, my lover; soon he will come again.

Song No. 178 states that the speaker's lover goes to a very distant land and will come again soon.
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Chippewa Music II SONGS CONCERNING A BOY S FAST / DENS MOKE 1 / GAME SONGS / E'NIWUB'E; lines 15107-15208 confidence: medium

At the Indian village, the man gambles and “won back his dead”; E'niwub'e explains that two women and four children were staked and won, so he felt he had the same ones back.

After receiving instruction, the man gambles in a village and, according to E'niwub'e, wins back his dead by winning two women and four children staked on the game.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 5045-5172 confidence: medium

At the town’s edge Painter is met by his father, mother, brothers, and sisters, who tell him to go back quickly because he caused sorrow to his children; he does not heed them at first.

Painter’s dead family members meet him at the edge of town and tell him to return quickly because his children are sorrowing.
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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 5454-5593 confidence: high

She is brought through Shallow-Water, Rock Island, and the Big River area to the Red-Earths, who had feared she and Blue-Chief were dead; Blue-Chief had been killed by the Sioux while trapping.

Woman-of-the-Sea is transported back to the Red-Earths, who had feared she was dead.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 8078-8237 confidence: high

The note states that this is another version of a familiar Algonkin story about men visiting the culture-hero at his distant home, after he had departed this world; the home is placed at the frozen north.

The note describes a familiar Algonkin account of men visiting the culture-hero at his distant home; the narrative shows the Red-Earth men journeying to Wisa'ka, receiving requests, and returning home.
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Fox Texts DIPHTHONGS. / AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1; lines 4155-4272 confidence: medium

The following story is headed as an account of prisoners of war returning home; the supplied note says two youths captive among distant Sioux were suddenly transported home by the power of the bundle, relieving their mother’s anxiety.

The heading and note for the next story state that prisoners of war return home and that two youths held by distant Sioux are suddenly transported home by the power of the bundle.
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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 4274-4416 confidence: high

The party reaches Sioux lodges, fights all day, withdraws, and two youths are captured and guarded in the Sioux chief's lodge far from home.

The sons are captured far away under close watch, yet return to their home lodge during the father's holy-bundle rite; the passage states that holy-bundle manitou power enabled their return.
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Fox Texts INTRODUCTION. / CONSONANTS. / VOWELS. / DIPHTHONGS.; lines 2125-2288 confidence: medium

A man who lives there invites the traveler to sleep, orders cooking, feeds him, offers his sister as a wife, and is told that the traveler will stop for her on his way back.

The traveler repeatedly sets out after the swan, overtakes it, turns back, and gathers wives on the return journey.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5887-5978 confidence: medium

Watakwuna and his followers obey, leave the islet and its enchanted inhabitants, enter their canoe, find the water still as glass and the sun bright, and soon reach shore.

Watakwuna and his followers leave the enchanted islet, return safely to their people, and the war bundle is thereafter said to be on earth among humans.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 6704-6836 confidence: medium

A translated utterance refers to something given in the midst of heaven; a leader gives a Thunderer’s egg to a warrior, instructs him in making a war bundle, and the man returns to earth, awakes, and prepares bundle materials with help from his nephew and wife.

The episode places a gift in heaven, then says the man returned to earth, awoke, and proceeded to make the war bundle after instruction.
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Social Life and Ceremonial Bundles of the Menomini Indians MARRIAGE CUSTOMS. / TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS.; lines 2443-2563 confidence: high

A child may be found to be a long-dead person returned to earth; signs include resemblance, cheek paint traces, or ears already pierced, and the child is to be called by that person's name.

A newborn can be recognized as a long-dead person returned to earth by bodily signs and then named for the deceased.
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Social Life and Ceremonial Bundles of the Menomini Indians MARRIAGE CUSTOMS. / TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS.; lines 2443-2563 confidence: high

Infants wear moccasins with perforated soles because a child's soul is fresh from the land of spirits and could be enticed back by old comrades unless its moccasins are fit for the Spirit Road.

The child's soul, fresh from the spirit land, may be enticed back; perforated moccasins prevent the long journey over the Spirit Road.
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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 2191-2281 confidence: medium

The purpose of the Medicine Dance is partly long life, safe journey to the next world, and possible return to this life, preferably human; these benefits come through active participation and member duties, with shooting and being shot at especially important.

The passage names the possibility of returning to this life, preferably in human shape, and later refers to belief in transmigration.
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arthurian

The High History of the Holy Graal BRANCH I. / INCIPIT. / TITLE I. / VIII.; lines 1236-1349 confidence: medium

The damsel seeks the Best Knight, describes his red shield with a white hart, and asks that he be told his father is dead and his mother is threatened by the brother of the Red-shield knight and the Lord of the Moors.

The damsel seeks the Best Knight and asks that he be told his father is dead and his mother will lose her land unless he comes to succor her.
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The High History of the Holy Graal BRANCH I. / INCIPIT. / TITLE I. / VIII.; lines 1351-1386 confidence: high

The Voice becomes silent; the King is joyous; the narrator passes over other adventures in his returning and arriving.

Arthur comes back to Cardoil after adventures and is joyfully received by the Queen and knights.
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The High History of the Holy Graal BRANCH VII. / TITLE I. / VIII. / XIII.; lines 5340-5383 confidence: medium

The knight directs Lancelot to raise his hand toward the minster and swear on its holy relics that within a year he will return and put his head in the same peril; Lancelot swears and pledges.

The oath requires Lancelot to come back by the same day and hour within a year and place his head in the same peril.
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The High History of the Holy Graal BRANCH X. / INCIPIT. / TITLE I. / VIII.; lines 6657-6772 confidence: medium

King Fisherman laments not recognizing Perceval, says he would have been whole had he known him, and asks Lancelot to send Perceval before the King dies so he can help his mother, whose men were slain and land reaved; Perceval's sister is seeking him throughout all kingdoms.

King Fisherman asks Lancelot to summon Perceval before he dies and says only Perceval can help his mother, whose men were slain and land reaved; Perceval's sister is searching for him.
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The High History of the Holy Graal BRANCH XI. / TITLE I. / BRANCH XII. / TITLE I.; lines 7319-7433 confidence: medium

The Queen comes to the hall; the armed knight enters, preceded by the ship-master carrying a wax link in a gold candlestick, and the knight holds a naked sword. The Queen welcomes him and he says they need not fear.

The knight comes suddenly by ship, says he cannot stay, tells the court they will see him again, and departs quickly.
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The High History of the Holy Graal BRANCH XX. / TITLE I. / VIII. / XIII.; lines 11462-11574 confidence: high

Lancelot enters a ruined city of waste houses and fallen rich palaces and hears unseen women lamenting that a knight has failed to return to redeem his pledge; prior knights had also failed for fear of death.

Lancelot returns to the place and day of his obligation despite the threat of death, unlike earlier knights who did not return.
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The High History of the Holy Graal BRANCH XX. / TITLE I. / VIII. / XIII.; lines 11576-11584 confidence: high

Clerks and priests come in long procession, praising God because they may return to their church, and giving benison to the knight through whom they are free to go there.

The clerks and priests praise God because they may now return to their church, and they bless the knight through whom they are free to do so.
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The High History of the Holy Graal BRANCH XXV. / TITLE I. / BRANCH XXVI. / TITLE I.; lines 13305-13390 confidence: high

Arthur returns toward Cardoil through wasted and desolate land; the people rejoice because many had believed he was dead.

Arthur returns to Cardoil, and the country rejoices because many had believed he was dead.
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The High History of the Holy Graal BRANCH XXX. / TITLE I. / VIII. / XIII.; lines 14395-14477 confidence: medium

Arthur has sent knights against Madeglant without success; the King of Oriande boasts; Lancelot returns while Arthur is in dismay; Gawain and Ywain are absent because of Briant of the Isles.

Lancelot returns to Arthur's court in the midst of Arthur's dismay and is asked to defend the land.
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The High History of the Holy Graal BRANCH XXXII. / INCIPIT. / TITLE I. / VIII.; lines 14948-15064 confidence: high

Perceval departs with his sister on her mule, reaches Camelot, finds his mother grieving for her daughter and the slain King Hermit, then brings his sister before her; the mother recognizes them, weeps for joy, and kisses them.

Perceval brings his sister to Camelot, where their mother had been mourning her daughter and then rejoices at seeing them.
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The High History of the Holy Graal BRANCH XXXIII. / TITLE I. / BRANCH XXXIV. / TITLE I.; lines 15858-15973 confidence: high

Lucan says Arthur has done evil to a loyal servant and good to traitors, and that Lancelot in prison is one of the best knights, causing others to avoid the court.

Lancelot is held in prison without treason, Arthur repents, and Lancelot returns to active loyalty and aid after being released.
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The High History of the Holy Graal BRANCH XXXIV. / TITLE I. / BRANCH XXXV. / TITLE I.; lines 16135-16216 confidence: high

The Master says the gold chain and crown are precious, and that Perceval cannot leave unless he promises to return when he sees the ship and its sail crossed with a red cross.

Perceval may depart only by promising to return when the marked ship appears, and he gives that pledge.
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The High History of the Holy Graal INCIPIT. / TITLE I. / BRANCH XXIII. / TITLE I.; lines 12499-12573 confidence: medium

Arthur and Messire Gawain leave Perceval, ride to a waste ancient castle in a forest, and find only an old priest and clerk living there.

Gawain arrives at the castle where the priest says he was born; the priest had been made guardian until Gawain should return, and Arthur honors the place of his birth.
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The High History of the Holy Graal INCIPIT. / TITLE I. / VIII. / XIII.; lines 9983-10002 confidence: high

The knight says he had not left the castle where Lancelot lodged until Lancelot came to fulfill his pledge, and that he will not come forth again until Lancelot returns on the named day.

The unnamed knight says Lancelot came to fulfill his pledge and must return on the named day; Lancelot promises not to forget.
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The High History of the Holy Graal TITLE I / BRANCH III. / INCIPIT. / TITLE I; lines 2147-2239 confidence: high

The squire identifies the castle as the Widow Lady's Camelot, formerly Alain li Gros's; Alain is dead, the Lady lacks support, the Lord of the Moors and another knight war on her, seven other castles have been taken, and she relies on her daughter and five old knights while desiring her son's return.

The Widow Lady greatly desires her son's return because she lacks counsel, lord, or champion and is threatened with losing her castle.
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The High History of the Holy Graal TITLE I. / BRANCH IX. / TITLE I. / VIII.; lines 5810-5908 confidence: medium

Perceval leaves the hermitage whole, leaves wounded Lancelot with a promise to return, rides armed through the forest at evensong, and enters a fair castle where a tall red, scarred lord meets him.

Perceval leaves the hermitage whole, leaves wounded Lancelot behind, and promises to return as soon as he may.
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The High History of the Holy Graal TITLE I. / BRANCH XXX. / TITLE I. / VIII.; lines 14384-14392 confidence: medium

The traveler goes quickly back toward King Arthur's court, which is dismayed because Madeglant is conquering Arthur's islands and much of his land.

The traveler goes back toward Arthur's court while Arthur's lands are being conquered and his knights have departed because of disputed trust.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH XXVIII. / TITLE I.; lines 13757-13864 confidence: medium

Briant and Orguelleux are mutually angry; Arthur recalls Lancelot after Madeglant is discomfited and Albanie is at peace; the people grieve Lancelot's departure and trust his chivalry.

Lancelot is recalled from Albanie, the people grieve his departure, and after devastation they say the land would not have been destroyed had he remained.
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The High History of the Holy Graal TITLE I. / VIII. / XIII. / XVII.; lines 4400-4487 confidence: medium

The king says his sister’s daughter has been plundered of her land and can regain it only through her brother, described as the Best Knight of the world, though true tidings of him are lacking.

The king says his niece’s land can be recovered only through her brother, the Best Knight; the damsel says war will renew unless she finds him.
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The High History of the Holy Graal TITLE I. / VIII. / XIII. / XVII.; lines 6158-6186 confidence: high

Clamados asks that the knight who slew his father not leave unless he gives good hostage to ensure his return when Clamados is healed; the lady agrees.

The passage centers on a request that the accused knight not leave without hostage, Perceval's pledged return within a fixed term, and the Damsel of the Car's offer to remain as hostage for him.
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The High History of the Holy Graal VIII. / XIII. / BRANCH XI. / TITLE I.; lines 7002-7108 confidence: medium

The knights and damsels on the steps leap up and rejoice, saying their penance is done; the Queen says Perceval caused their pain and now releases them.

The knights and damsels rejoice when Perceval arrives; the Queen says their pain and travail came through him and that they are now released through him.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 6189-6219 confidence: medium

“every man behoveth keep his word as well as he may”

The Queen asks Perceval to promise return within an appointed term after Clamados is healed, and Perceval speaks of keeping his word and later service.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 8949-9053 confidence: medium

The damsel rides toward her mother's castle in the Valley of Camelot, sees it surrounded by great rivers, and sees Perceval under a tree looking toward his mother's castle and the country before mounting again.

The damsel rides toward her mother's castle, and Perceval is seen looking at his mother's castle and the surrounding country.
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The High History of the Holy Graal XVII. / XVIII. / XXII. / XXIII.; lines 9095-9125 confidence: medium

The Lady, at the hall windows, recognizes her daughter approaching with a knight and prays that the knight is her son, saying otherwise her castle is lost and her heirs are disinherited.

The Lady hopes the knight is her son because otherwise the castle and heirs are lost; after the coffin opens, she knows him as her son and joyfully receives him.
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The High History of the Holy Graal XVIII. / XXII. / XXIII. / XXIV.; lines 10556-10597 confidence: medium

Perceval comes with the hermit to the cross, finds Joseus son of King Pelles, asks the hermits to return with him, promises protection by God's help, and asks them to pray that he may win back what is rightfully his.

Perceval asks the hermits to pray that Our Lord grant him to win back what is rightfully his, while he offers protection in the kingdom by God's help.
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The High History of the Holy Graal XVIII. / XXII. / XXIII. / XXIV.; lines 9128-9176 confidence: high

The Widow Lady says Our Lord God has not forgotten her; she has her son again, and the coffin's opening proves he is the Best Knight and reveals the person inside.

The Widow Lady says her son's return ends her grief and that his arrival prevents the imminent loss of her castle.
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The High History of the Holy Graal XXII. / XXIII. / XXIV. / XXVI.; lines 16934-16970 confidence: high

Perceval leaves the knight, commends him to God, wanders, returns to his holy castle, and finds his mother and sister there, brought by the Damsel of the Car.

Perceval wanders and returns to his own most holy castle.
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The High History of the Holy Graal XXII. / XXIII. / XXIV. / XXVI.; lines 4732-4796 confidence: medium

Lancelot tells Gawain that court believes him dead; Gawain says he will go there and remain until moved to seek adventure.

Lancelot says Gawain is believed dead at court, and Gawain says he will go there.
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The High History of the Holy Graal XXIII. / XXIV. / XXVI. / XXVII.; lines 12308-12328 confidence: low

“Lancelot taketh leave of the King and goeth his way back, all sorrowing and full of discontent.”

Lancelot takes leave and goes back sorrowing and full of discontent.
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The High History of the Holy Graal XXXI. / XXXII. / XXXIII. / XXXIV.; lines 10789-10802 confidence: high

"They found the hails right rich and seemly and fairly adorned within. They found the chapel open where the sacred hallows were wont to be."

The hermits pray that the Saviour swiftly restore the Holy Graal and the sacred hallows that had formerly been in the chapel.
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The High History of the Holy Graal XXXII. / XXXIII. / BRANCH XVI. / TITLE I.; lines 9441-9509 confidence: high

Gawain and Lancelot return to Arthur's court from an achieved quest; Arthur and the Queen rejoice; during a meal, two armed knights arrive, each carrying a dead armed knight.

The passage begins with Gawain and Lancelot returned from a completed quest, after which a new danger interrupts the court.
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The High History of the Holy Graal XXXII. / XXXIII. / XXXIV. / XXXV.; lines 10805-10818 confidence: high

The household departed because they would not be at the castle-seizing king’s court; God preserved them and made them go to a safe place.

God preserves the departed household in safety, and the Saviour sends them back after the castle is won.
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The High History of the Holy Graal XXXII. / XXXIII. / XXXIV. / XXXV.; lines 10805-10818 confidence: medium

The Saviour knew that the Good Knight had won the castle by valour and right, and sent back all who had served King Fisherman.

The Good Knight wins the castle by valour, the castle is said to be his by right, and the former servants of King Fisherman are sent back there.
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finnic

Finno-Ugric, Siberian Mythology CHAPTER XIX / DREAMS, SICKNESS AND DEATH / DREAMS, SICKNESS AND DEATH 473 / DREAMS, SICKNESS AND DEATH; lines 20752-20844 confidence: high

A soul-owner seeks the lost soul at the scene and corresponding time of its departure, wearing the same clothes and bringing delicacies; if nearby, the soul may return, felt as shivering, and the timing of later revisits is important; long absence exposes the soul to malicious spirits.

The soul-owner goes back to the scene and corresponding time of the loss, calls the soul with favored foods, and may experience the soul's return.
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Finno-Ugric, Siberian Mythology CHAPTER XIX / DREAMS, SICKNESS AND DEATH / DREAMS, SICKNESS AND DEATH 473 / DREAMS, SICKNESS AND DEATH; lines 20752-20844 confidence: high

A man who can see and talk with spirits meets three spirits, learns they intend to steal a rich man's son's soul, pretends to help, and explains his noisy walking by saying he died recently and has not learned spirit-like movement.

The human traveler pretends to help spirits, lies about his fear, exploits their fear of thistles, and returns the captured soul.
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Finno-Ugric, Siberian Mythology CHAPTER XV / DEITIES OF THE EARTH / PLATE XXX / DEITIES OF THE EARTH; lines 11189-11289 confidence: medium

At an Ingrian Thunder god festival, a song concerned Sampsa/Pellervo, whose absence prevents growth; Winter son fails with a wind-horse and is killed, while Summer son brings Sampsa.

Sampsa/Pellervo is absent and nothing grows until the successful return or bringing by the Summer son.
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Finno-Ugric, Siberian Mythology GENERAL MEMORIAL FEASTS / CHAPTER V / THE LIFE BEYOND / THE LIFE BEYOND; lines 3315-3393 confidence: medium

The dead live in villages with coffins as houses; the first buried is the graveyard ruler who keeps order and receives candle and food; unwelcome evil newcomers, death away from home, and Vogul mock burial to bring the dead home are described.

When a person dies away from home, certain tribes including the Voguls perform a mock burial to entice the dead to the home burial-place and relatives.
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Finno-Ugric, Siberian Mythology MEMORIAL FEASTS / CHAPTER IV / GENERAL MEMORIAL FEASTS / GENERAL MEMORIAL FEASTS; lines 2850-2931 confidence: medium

The Easter-week memorial feast includes the night before Maundy Thursday, called the wandering-night of the dead; all the dead rise from graves after sunset and go toward villages, and can be seen by inside-out clothes, a horse-collar, and the roof.

On the night before Maundy Thursday, all the dead are believed to move about, rise from graves after sunset, and go toward villages.
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Finno-Ugric, Siberian Mythology MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS; lines 2269-2349 confidence: medium

The passage states that Volga Finns and many other East European peoples believe the deceased remains near the old home for forty days; Votiaks say the soul lives at home for forty days, during which hospitality is owed and a bowl may be set for the deceased at meals.

The deceased is said to return with funeral guests, live at home for forty days, come home to use a towel, or remain mostly under the table.
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Finno-Ugric, Siberian Mythology MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS / MEMORIAL FEASTS; lines 2352-2428 confidence: medium

At the grave, honey, meat, gin, beer, bread, cheese, and pancakes are laid on a white cloth; the fetchers uncover their heads, kneel, and invite the named deceased to rise, eat, and come to the village feast.

The deceased is fetched from the graveyard, given a wagon seat, treated as a present shade, welcomed into the hut, seated in a reserved place, fed, and shown household property.
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Finno-Ugric, Siberian Mythology MYTHOLOGY / CHAPTER I / THE BELIEF IN SOULS / THE BELIEF IN SOULS; lines 607-683 confidence: high

The Cheremiss ort, a shape or shadow, may leave during unconsciousness, fright, or dream-wandering and returns when the person awakes.

The Cheremiss ort and Votiak urt leave during dreams, fright, unconsciousness, or sleep and must return to the body.
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Finno-Ugric, Siberian Mythology MYTHOLOGY / CHAPTER I / THE BELIEF IN SOULS / THE BELIEF IN SOULS; lines 607-683 confidence: medium

The Votiak urt corresponds to the Cheremiss ort; if it fails to return before waking, illness follows. Lost souls cause grave illness, and shamans or magicians may retrieve them; a dying soul may go to the nether world and return.

Soul disappearance causes grave illness; a magician or shaman seeks the lost soul and returns it, and the shaman's shadow may go to the underworld for aid.
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Finno-Ugric, Siberian Mythology MYTHOLOGY / CHAPTER I / THE BELIEF IN SOULS / THE BELIEF IN SOULS; lines 607-683 confidence: high

An Ostiak song tells of a hero whose shadow ascends to heaven after a head wound and returns when his dead brother's shadow says his hour has not yet come.

The Ostiak hero's shadow ascends to heaven after a battle wound and returns when his dead brother's shadow says his hour has not yet come.
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Finno-Ugric, Siberian Mythology OF THE / CHAPTER XIX / DREAMS, SICKNESS AND DEATH / DREAMS, SICKNESS AND DEATH 473; lines 20671-20749 confidence: high

Sickness, like dreams, is attributed to temporary absence of the soul from the body, with the soul driven out against its will during sickness.

Sickness follows the soul's absence, while winning the soul back by ceremonies or obtaining shamanic help restores the sick person.
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Finno-Ugric, Siberian Mythology PLATE XXXVIII / THE SHAMAN / THE SHAMAN / THE SHAMAN; lines 13372-13470 confidence: medium

The shaman must have an assistant to awaken him; the assistant is preferably a woman and a virgin.

The awakener seeks the soul and leads it back; if she cannot, the shaman never wakes, and the shaman is said to return to life.
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Finno-Ugric, Siberian Mythology SACRIFICES TO NATURE GODS / THE SHAMAN / PLATE XXXVII / THE SHAMAN 285; lines 13014-13104 confidence: high

The shaman’s soul takes different forms to overcome underworld difficulties and recover a sick person’s soul carried off by spirits; the spirits bolt doors, the shaman enters through a crevice, fighting may occur, and a sacrifice-based compromise precedes the soul’s return home.

The shaman’s soul enters the underworld to retrieve a sick person’s bodyless soul that spirits have carried off, then returns it home.
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Finno-Ugric, Siberian Mythology THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3634-3710 confidence: high

In an Ostiak song, a battle-struck hero's soul leaves the unconscious body, climbs a narrow stairway to heaven, meets three red-legged squirrels who tell him to go back, and returns as consciousness returns.

The Ostiak hero's soul climbs a heavenly stairway and is sent back, and another hero in heaven is permitted to return to earth.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVIII / THE REALM OF THE DEAD / CHAPTER XXI; lines 21791-21862 confidence: high

After a long time, the wife asks about her former garment; the husband returns it, she puts it on, flies through the smoke-hole, and says that the others are earthly beings while she is from Heaven and returns home.

After the husband returns the swan-garment, the woman puts it on, flies upward through the smoke-hole, declares herself from Heaven, and returns to her home.
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Finno-Ugric, Siberian Mythology THE SHAMAN / PLATE XXXVIII / THE SHAMAN / THE SHAMAN; lines 13293-13369 confidence: medium

The shaman sings with the assembled Lapps, repeats the name of a mountain where information-giving spirits dwell and the district desired for news, beats the drum, and collapses as if dead after the ring stops at one spot.

The shaman drops like one dead, his body must not be touched lest the spirit fail to return, and he later returns to consciousness and reports discoveries.
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The Pre- and Proto-historic Finns, Volume 1 LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN. / MAIDENS OF THE AIR, OF SPRINGS, ETC / POHJOLA.; lines 12019-12115 confidence: medium

Death personifications are dreaded but invoked: Tuoni’s female and male figures remove or process pains, supply a red cord, attack sorcerers, and a dead mother is asked to bring a protective fur coat from Tuoni’s land.

A son asks his dead mother to rise from the earth or cemetery and bring a fur coat from Tuoni’s land to protect him from sorcerers and witches.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs BOASTING / TO STILL VIOLENCE / MENACING / EXORCISMS; lines 3721-3792 confidence: medium

If the target came from Raima’s chambers, huts of the spectral host, stone heaps, or a holy field, it is told to return to Raima’s heath and grave-like earth, imagined also as a fir house or pinewood nest.

Conditional sections direct a force that came from Raima’s chambers, the spectral host, corpse, or Kalma back to grave, corpse, holy field, and house of the dead settings.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / EXORCISMS / EXORCISMS; lines 4099-4173 confidence: medium

If the addressee has rolled from water, it is told to roll into water, creep like a little snake, rush like an otter, and go to the sea or bay, into an iron burbot’s mouth, a steely pike’s teeth, the eye of a blue sik-fish, and the tail of a red salmon; fish devour or carry it to deep sea and inky mud.

The exorcism states that if the presence has come from water, it should roll back into water and proceed to sea or bay waters.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / EXORCISMS / TO MAKE FAST; lines 4309-4432 confidence: medium

Whooping-cough is addressed as a disease of children; if it came from Hiisi’s bin, Hiisi’s coals, or fire, it is told to return there and leave an innocent child, who will not go to Mana or Tuonela.

Whooping-cough is ordered to return to Hiisi’s bin, coals, or fire; Kalma is sent to a graveyard or back to the sender if it was sent as an arrow.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M; lines 5166-5287 confidence: high

The particle is told to withdraw, turn to the heaving sea, depart like a fish, and rejoin relatives on the clear open sea.

The chaff-particle is told to leave the eye and go into the sea where its relatives and family are located.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M; lines 5410-5521 confidence: high

Itch and Scab are ordered away from human skin and a mother’s son, sent by four roads to deep gloomy woods and a non-returning wilderness, and told to go into the bear’s house if they meet an angry bear.

Itch, Scab, warts, and Fire are addressed as agents and commanded to leave human skin, go to wilderness, or return to earth, fire, sky, clouds, or former state.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M; lines 5410-5521 confidence: medium

Fire and Flame are accused of damage, described as made by God and formed by the Creator, and commanded to retreat from painful skin, move away like wind, water, and vapor, mount to the sky, flee to clouds, and return to a former state and golden-ring center.

Fire is told to mount to the sky, flee to the clouds, and return to its former state and the center of the golden ring.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 9588-9698 confidence: high

Lempo, Piru or Pirn, and a limping fellow are ordered to take back shafts, arrows, and darts and to remove bloody needles or stings, possibly made from evil oak or brittle tree fragments.

The formula repeatedly commands arrows, darts, stings, and spears to be taken back, removed from humans, carried away by birds, sent to kin or origin, or redirected to bears or parent figures.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs ISO THE MAGIC SONGS OF THE FINNS / FORMULAE / FORMULAE 167 / FORMULAE; lines 6632-6718 confidence: medium

Hikitukka, Hiisi's girl, is accused of hiding the gift of cows and conveying milk to Mana and Tuonela; the charm says milk should not go there and calls it to flow from plants and grassy places into a golden cup and copper-sided vat.

Milk is said to have gone to Mana, Tuonela, natural places, strangers, or jealous persons, while the charm repeatedly says it should not go there and calls it back to home vessels.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs MENACING / EXORCISMS / EXORCISMS / EXORCISMS; lines 3870-3944 confidence: high

The scoundrel of Hiisi is ordered to return home and to family; relatives are vexed and alarmed, the being has tarried at thresholds and gates, and the mother waits and speaks at the gate.

The passage orders the scoundrel of Hiisi to return to home and family, orders human-made evil back to its sender, and sends a being from Metsola back to Metsola/Tapiola.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs MENACING / EXORCISMS / EXORCISMS / EXORCISMS; lines 3870-3944 confidence: high

If the evil or disease was caused by human art, a sorcerer, or a scheming woman, it is ordered to return to the one who cast, sang, pronounced, incited, or conjured it before sunrise, dawn, or cockcrow.

If the evil or Disease was caused by human art, sorcery, or a scheming woman, it is commanded back to the sender’s jaws, throat, heart, breast, or chest before dawn.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs MORDVIN CHARMS / CEREMISIAN CHARMS / VOTIAK CHARMS / VOTIAK CHARMS; lines 705-804 confidence: high

“As water turns according to the direction of the current of the sluice, so let (the fish also) return and enter the fish-traps!” The charm also invokes the returning sun and the moon returning from its mother.

The fishing charm explicitly says that as water turns, the sun returns, and the moon returns from its mother, the fish should return and enter the traps.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs POST-CLASSICAL CHARMS / SWEDISH CHARMS / STRUCTURE OF THE MAGIC SONGS 41 / STRUCTURE OF THE MAGIC SONGS 43; lines 1807-1875 confidence: low

The passage refers to something returning 'there,' says the theme occurs nineteen times, and notes a Russian list example.

The passage describes a theme where something is to return there and says it occurs repeatedly and appears in a Russian list.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs SWEDISH CHARMS / STRUCTURE OF THE MAGIC SONGS 41 / STRUCTURE OF THE MAGIC SONGS 43 / AGE OF THE MAGIC SONGS; lines 2011-2189 confidence: medium

The Sun rises like a golden cuckoo or silver dove; the Creator’s golden wattled cock and the Virgin Mary are asked to come or fly like golden cuckoo and silver dove or turtledove for intercession or healing; a happy existence is also described with golden cuckoo and silver turtledove singing.

The Sun is described as mounted above firs and risen to the level sky, to its former state, like a golden cuckoo or silver dove.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs TO DISCOVER THE CAUSE / AGAINST INFLAMMATION / EXPULSION / REPROACHING; lines 3289-3360 confidence: medium

§13: in danger and pain, the speaker invokes God's hour and the Lord's help; an affliction is named as elfshot, Hiisi's hound, Manala's cur, Hiisi, devil, or Satanic being, and is ordered to stop and go to hell or Pimentola if from there.

The afflicting being is named as elfshot, Hiisi-related, Manala-related, and demonic; it is ordered to stop striking and, if from hell or Pimentola, to go there where it is expected.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs TO STILL VIOLENCE / MENACING / EXORCISMS / EXORCISMS; lines 3795-3867 confidence: high

The addressed being is called toad, murderer, monster, and plague of the land, and is ordered to move its dwelling, flee, go back whence it came, and transfer its tent elsewhere.

The being is ordered to go back whence it came, to its home, master or mistress, originator, and the one who incited or commanded it.
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tongan

Tongan Myths and Tales A TRIP TO PULOTU111 / LUPEOLOVALU 113 / THE BEAUTIFUL GIRLS OF TONGOLELEKA114 / HOW TWO KINDS OF YAMS WERE BROUGHT FROM SAMOA118; lines 9918-9996 confidence: high

The two attendants travel north to Uoleva, meet the goddess Fehuluni, explain their punishment, and are told by her to go with her to Samoa instead of proceeding to Pulotu.

Fehuluni meets the condemned travelers, tells them not to continue to Pulotu then, and leads them to Samoa and back toward Tonga.
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Tongan Myths and Tales A TRIP TO PULOTU111 / LUPEOLOVALU 113 / THE BEAUTIFUL GIRLS OF TONGOLELEKA114 / HOW TWO KINDS OF YAMS WERE BROUGHT FROM SAMOA118; lines 9918-9996 confidence: high

The travelers arrive at Faifaimalie’s house in Samoa while he is away fishing; he divinely knows they have arrived, returns and leaves food, and Fehuluni knows that two yams and the body of the Tui Tonga’s son are in the house.

The travelers recover the body of the Tui Tonga’s son from Faifaimalie’s house and bring it to Tongatabu for burial, ending the ruler’s anger.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1434-1524 confidence: medium

People say Ahoeitu is the son of Eitumatupua; the brothers learn he is their brother and become angry and jealous.

Ahoeitu is said to have come to the sky from earth and then to return or descend to earth as Tui Tonga.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1635-1715 confidence: medium

Kauulufonuafekai's vessel sails away, but his brother Lotauai is left behind at Futuna, captured, and kept alive.

Kauulufonuafekai returns to Futuna because of love for his detained brother; Lotauai says his being alive means Futuna will not be exterminated.
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Tongan Myths and Tales HINA AND HER HUSBAND120 / HINA AND THE ORIGIN OF SHARKS121 / HINA AND HER BROTHER122 / HINA AND SINILAU123; lines 10408-10483 confidence: medium

Hina’s uncle tells her to prepare to sail to Tonga with Sinilau. Sinilau orders a huge oven prepared on the village green, summons the concubines to farewell, and they are pushed into the oven and burned to death.

Hina’s uncle tells her to sail to Tonga with Sinilau; the couple sail in separate boats, arrive in Tonga, and Hina is placed inside an enclosure while Sinilau remains outside.
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Tongan Myths and Tales HOW THE ISLAND OF FONOIFUA BECAME THE PROPERTY / OF TUI AFITU62 / TALES ABOUT THE TUI KANOKUPOLU / TUUTANGA AND KINIKINILAU55; lines 3618-3689 confidence: medium

Kinikinilau tells Tuutanga that when she arrives at the Langi, explained as the Tui Tonga, she must remember Tafaata, their last meeting place.

Kinikinilau tells Tuutanga to remember Tafaata, and later she is said not to forget it and to go to Kinikinilau.
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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

Kae and Longopoa decide to swim separately; after many days Kae lands on an island inhabited by the enormous man-eating Kanivatu bird, with whales and many fish lying aground.

Kae identifies the enormous Kanivatu bird as a possible means to return, clings to it as it flies, and lets go near land in Samoa.
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Tongan Myths and Tales KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106 / THE EXPLANATION; lines 8267-8349 confidence: high

Kae swims to an island of the bird Kanivatu, finds eight whales, sleeps between two, clings to the bird’s breast when it flies, and falls onto sand at Akana in Samoa.

Kae reaches Samoa by clinging to Kanivatu’s flight and later is sent to Tonga on two whale transporters.
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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

Vao’s version expands Sinilau and Kae’s conversation, has Kae tell of Loau’s expedition to the edge of the world, and has Sinilau instruct Kae to travel with twin whales to the weather shore; Kae disobeys by going to the lee shore and is asked to send turmeric and other articles.

Sinilau instructs Kae to travel with twin whales to the weather shore, but Kae disobeys and goes to the lee shore.
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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 6606-6707 confidence: medium

The old man and woman cry because they think Muni may be lost or dead; Muni appears alive and asks them to tell him who his true father and mother are.

After surviving and returning, Muni asks who his true parents are; the foster parents reveal his origin and direct him to his living father in Hihifo.
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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: medium

Muni asks two old people to tell him who his father is; he is directed to Great Tonga and told to watch a rail for the road home. A Fijian companion fails to bore into the rock with an anchor stick, but Muni bores a hole in the beach rock. Muni addresses Motuku to wake and gather the people and says he will seek someone to fight.

Muni asks old people to identify his father and is directed to Great Tonga, where a rail’s flight marks the road to his home.
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Tongan Myths and Tales SISIMATAILAA, THE SON OF THE SUN92 / SISIMATAILAA, THE SON OF THE SUN AT FELEMEA98 / TOKEFAUMOETONGA, THE SON OF THE SUN AT KELEFESIA97 / STORIES ABOUT MUNI; lines 6370-6407 confidence: medium

Muni prepares to depart for Tonga, but the account states uncertainty about whether he returned to Tonga, remained in Fiji, or returned again.

The passage states that Muni prepared to depart for Tonga but gives conflicting or uncertain reports about movements between Tonga and Fiji.
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Tongan Myths and Tales STORIES ABOUT MUNI / PUNGAIX)TOHOA AND MUNIMATAHAE100 / KOE EAKAMATALA / THE EXPLANATION; lines 7030-7187 confidence: high

Muni stands by a big banana tree and hears he is not the couple’s son; he asks about his parents, and they direct him to his father at Great Tonga, to anchor at Telio, and to follow a rail as the road home.

After learning he is not the son of the Lofanga couple, Muni asks who his parents are, sails to Tongatabu, follows the rail, and finds his father.
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Tongan Myths and Tales STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09; lines 8795-8880 confidence: medium

The gods from the world fear the vi-tree task; Hikuleo's conditions allow only one catcher and threaten death if any fruit falls or if all fruit is not eaten. Haelefeke volunteers to catch it all.

The supplied passage label identifies Pulotu as the land of the departed; within the passage, gods from the world undergo trials in Pulotu and are ordered to return to the world.
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Tongan Myths and Tales STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09; lines 9204-9311 confidence: medium

Fai says that two others should paddle by sea while Fai goes by land, and instructs them to lift out at Oa near the graveyard place called Haamotuku.

The passage says preparations are made to return to Tonga and gives instructions for some travelers to paddle by sea while Fai goes by land.
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Tongan Myths and Tales TALES ABOUT LOAU AND THE ORIGIN OF KAVA / THE ORIGIN OF KAVA56 / STORIES OF FISH GODS / TUI TOFUA59; lines 4084-4223 confidence: medium

At mid-ocean Tui Tofua tells his followers to jump into the sea; they become sharks, he jumps last and becomes a great man-eating shark, Faia refuses and returns to report, and the passage explains Tui Tofua’s worship and the shark taboo.

Faia refuses to jump and become a shark, returns on the vessel to shore, and tells what happened.
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Tongan Myths and Tales TALES ABOUT PASIKOLE, THE SAMOAN / MISCELLANEOUS STORIES / TUAVAVAU, THE VIRGIN OF UTUNGAKE133 / THE ORIGIN OF THE STONE BURIAL VAULT134; lines 11278-11394 confidence: high

During the fighting Vake is decapitated, but he picks up his head, carries it under his arm, runs back toward Haano, drops near the town, and is buried at the place called Tukia, the dropping place and Vake family graveyard.

Vake returns from the battle site toward Haano, and the text says his family god brought him to his native place to avoid burial in foreign soil.
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Tongan Myths and Tales THE ADVENTURES OF LONGOPOA AND KAE 104 / KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106; lines 7687-8092 confidence: high

"To bring the twins alike, / For me to ride on"

Kae rides the whale twins back toward Tongatabu after staying with Sinilau.
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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 BOAT THAT WENT TO PULOTW09 / THE EXPLANATION / A TRIP TO PULOTU111 / LUPEOLOVALU 113; lines 9647-9779 confidence: medium

Angatukuau sends Atupuhaimoana to Hikuleo at Pulotu; Atupuhaimoana finds Hikuleo and the gods having kava and reports Mataikamoana as a wooer from the world for Lupe.

Atupuhaimoana travels to Pulotu; Mataikamoana is described as a wooer from the world; Lupe is transported by vessel to Tonga and later returns with the gods to Pulotu.
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Tongan Myths and Tales THE BOAT THAT WENT TO PULOTW09 / THE EXPLANATION / A TRIP TO PULOTU111 / LUPEOLOVALU 113; lines 9647-9779 confidence: low

Mataikamoana visits Lupe one night but keeps going to Mapuikaufanga; Lupe swims to the gods' vessel, asks them to kill Mataikamoana and Mapuikaufanga, and they do before returning to Pulotu.

After Mataikamoana visits Lupe only once and continues visiting Mapuikaufanga, Lupe swims to the gods' returning vessel, tells them to kill the pair, and they do before returning to Pulotu.
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Tongan Myths and Tales THE EXPLANATION / A TRIP TO PULOTU111 / LUPEOLOVALU 113 / THE BEAUTIFUL GIRLS OF TONGOLELEKA114; lines 9782-9886 confidence: high

Mavaetangi and Tukukovikaealu are introduced as beautiful sisters of Tongoleleka; Taufaiteau of Tonga hears of them and asks a god about a girl he might marry.

Taufaiteau departs from his own place, seeks access to guarded women, follows supernatural instructions, overcomes dangers, returns to consult his kin, and completes the marriage.
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Tongan Myths and Tales THE EXPLANATION / KOE LAVE O MUNIMATAMAHAE / THE ADVENTURES OF LONGOPOA AND KAE 104 / KAE AND LONGOPOA105; lines 7463-7560 confidence: medium

The sandy island is the dwelling place of the huge bird kanivatu, which fishes for the dead animals. When it prepares to fly, Kae clings to its leg; after being carried near Samoa, he lets go and drops.

Kae clings to the kanivatu’s leg and is carried near Samoa, enabling him to reach Sinilau’s house and later seek return to Tonga.
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Tongan Myths and Tales THE EXPLANATION / KOE LAVE O MUNIMATAMAHAE / THE ADVENTURES OF LONGOPOA AND KAE 104 / KAE AND LONGOPOA105; lines 7463-7560 confidence: medium

Kae reaches Sinilau’s house. He tells Sinilau that he journeyed with Loau to the horizon, that the boat’s crew perished except himself, and that he was saved by the kanivatu. Sinilau welcomes him to stay.

Sinilau welcomes Kae to live with him; when Kae weeps for Tonga, Sinilau promises that he will be taken there the next day.
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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: medium

Sinilau calls whales named Samoa and Tonga, places Kae on a platform on their backs, instructs him to guide them to Tonga, and asks him to return coconuts, unprinted tapa, and a flooring mat; Kae agrees.

Kae is conveyed homeward on Sinilau's whales after agreeing to return coconuts, tapa, and a mat to Sinilau through the whales.
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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: medium

After Longopoa says he wants to go to Tonga, the puko tree tells him to carry the fishing gods' basket, leave one end open so fishing continues until Tonga is reached, crow like a rooster from shore, and plant a puko branch before dawn so the tree will produce food.

The puko tree advises Longopoa how to reach Tonga by manipulating the fishing gods' basket and crowing like a rooster so the gods think dawn is near.
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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 7659-7684 confidence: medium

Longopoa carries the gods’ fish basket while they fish past Samoa, Niuatoputapu, and toward Tonga; each time the gods ask if the basket is full, he answers that it is not yet full.

Longopoa travels through the night with the gods’ fishing party and reaches Tonga, then runs ashore and goes to his relatives.
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Tongan Myths and Tales THE EXPLANATION / STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108; lines 8367-8508 confidence: high

Two parents have nine children; deaths occur one by one through the sixth child. The seventh says he will investigate, leave his body in the cave Makatuuua, and return to it if not buried.

Tui Haatala had told the others not to bury his body, but upon returning he finds it buried and cannot become a man again.
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Tongan Myths and Tales THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09 / THE EXPLANATION / A TRIP TO PULOTU111; lines 9425-9569 confidence: high

The tale is introduced as about the origin of the yam; Haelefeke, Faimalie, and Fakafuumaka journey to Pulotu unto Hikuleo and hide when Hikuleo is absent.

The tale explicitly says it concerns the yam’s origin and ends with Faimalie bringing a yam from Pulotu to earth and planting it as the ancestor of present yams.
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Tongan Myths and Tales THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09 / THE EXPLANATION / A TRIP TO PULOTU111; lines 9425-9569 confidence: medium

The tale is introduced as about the origin of the yam; Haelefeke, Faimalie, and Fakafuumaka journey to Pulotu unto Hikuleo and hide when Hikuleo is absent.

Travelers journey or voyage to Pulotu, face dangers or trials there, and return to earth.
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Tongan Myths and Tales THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09 / THE EXPLANATION / A TRIP TO PULOTU111; lines 9572-9644 confidence: medium

Asked the purpose of the voyage, Haelefeke says they were sent by the Tui Tonga to fetch Hikuleo’s house; Hikuleo tells them to take it.

Haelefeke says the party came at the Tui Tonga’s direction to fetch Hikuleo’s house; after obstacles, the house is loaded on the vessel and delivered in Tonga.
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Tongan Myths and Tales TUITATUI, LEKAPAI AND SANGONE43 / THE THIRTEENTH TUI TONGA, THE DUMMY OF TOU WOOD 44 / THE TWENTIETH TUI TONGA, TATAFUEIKIMEIMUA / NGANATATAFU BRINGS THE BONITO TO HAANO 45; lines 3067-3172 confidence: high

The Samoans welcome the Tui Tonga and his attendants, bring kava, and catch bonitos for them to eat; the passage says the bonito was then unknown in Tonga.

The passage states that bonito was unknown in Tonga, has Hina give a live bonito to Nganatatafu to take to Haano, and explains that bonitos now come close to Haano once a year.
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confucian

The Analects of Confucius BOOK II. WEI CHANG. / BOOK III. PA YIH. / BOOK IV. LE JIN. / BOOK V. KUNG-YE CH'ANG.; lines 641-702 confidence: medium

While in Ch'an, the Master says he wants to return because the children of his school are ambitious, hasty, partly accomplished, and need restriction and shaping.

While in Ch'an, the Master says 'Let me return' because the students of his school are ambitious, hasty, and in need of restriction and shaping.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius MAN FOB THE VABIED CONDITIONS OF / ALONE: AN ENCOURAGEMENT TO / BOOK V. KUNG-YE CH'ANG / WITHDRAW FROM THE WORLD: A; lines 3599-3776 confidence: medium

When the Master is in Ch'an, he says to return; he describes his schoolchildren as ambitious, hasty, somewhat complete, and not yet able to restrict and shape themselves. The note frames this as anxiety over training disciples.

The Master says 'Let me return' because the children of his school are ambitious and accomplished in part but still lack restriction and shaping.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENOIUS / THE WORKS OF MKXCITS / CH. 19. MENCIUS COMFOBTS MIH / THE WORKS OF MKXCIUS; lines 47795-47930 confidence: medium

Mencius says those fleeing the errors of Mih naturally turn to Yang, those fleeing the errors of Yang turn to orthodoxy, and when they turn they should be received at once and simply.

People who turn away from the errors of Yang and Mih are to be received at once, and further coercive disputation is criticized through the stray-pig analogy.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) BOOK IV. THE YUEH LING / SUPPLEMENTARY SECTION. / Part TL / BOOK V. THE QUESTIONS OF 3ANG-3ZE1; lines 14546-14697 confidence: medium

A ruler crossing his state boundary takes an inner coffin; if he dies abroad and is brought back, the son's mourning attire and prescribed route differ according to the state of body preparation.

The ruler who crosses the state boundary carries an inner coffin as precaution, and if he dies abroad, detailed procedures govern the return and entry of the body.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) Book XLV. Purine Tf. / Book XLVI. SAnc FO SZE AIH. / Part IV. / Part V.; lines 4737-4875 confidence: medium

Royal death formulas announce that the king has fallen, call 'Return, O son of Heaven,' say he has gone far on high, and style his tablet as the god.

At the king's death the spirit is called with the formula asking the Son of Heaven to return.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) Book XLVI. SAnc FO SZE AIH. / Part IV. / Part V. / BOOK Il. THE THAN KUNG.; lines 5669-5817 confidence: high

Thai-kung's descendants are taken back to Kau for burial; the passage says ceremonies do not forget the root and cites a dying fox turning its head toward its natal mound.

Descendants are returned to Kau for burial, and the fox's dying orientation toward its natal mound is used as a parallel image of attachment to origin.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) Part IV. / Part V. / BOOK Il. THE THAN KUNG. / SECT. I. PT. II, THE THAN KUNG. IAI; lines 7851-7995 confidence: medium

A returned lord considers granting towns and lands to exile-companions; Lit wang argues that some served by guarding the altars while others followed with halter and bridle, so rewarding only one group would be partial; the allotment does not take place.

The returned ruler’s plan to reward exile-companions is stopped by the argument that both followers and altar-guardians served the state.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) Part IV. / Part V. / BOOK Il. THE THAN KUNG. / SECT. I. PT. II, THE THAN KUNG. IAI; lines 7851-7995 confidence: high

When 3ze-lf is leaving Lf, Yen Yiian says one leaving a state wails at the graves before journeying and one returning looks at the graves before entering. 3ze-ld says one bows forward to the cross-bar when passing a grave and dismounts when passing a place of sacrifice.

Leaving a state requires wailing at graves; returning requires looking at graves before entering.
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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: high

The son presents the sacrifice of repose in the ancestral temple to his parent in disembodied state, hoping the shade may return and enjoy it.

The sacrifice of repose is offered to the parent in disembodied state with the hope that the shade may return and enjoy it.
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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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The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) PLAN OF THE HALL OF DISTINCTION. / BOOK XII. MING THANG WEI / BOOK XIII. SANG FU HSIAO Al / BOOK XV. SHAO f; lines 4944-5079 confidence: medium

The W4 performance’s six movements imitate the march north against Shang, Shang’s extinction, return south, laying out of Southern states, assignment of Aau and Shao to left and right, and reunion to offer homage to the Son of Heaven; side figures with bells and repeated striking show awe and eagerness.

The performance’s first movement proceeds north to imitate the march against Shang, and the third movement shows the return march to the south.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) PART IV, / Book HI. The Announcement of Thang. / Book IV. The Instructions of t. / Book V. The ThIi Kik.; lines 4602-4726 confidence: medium

The introduction describes the book as lessons or instructions to a young monarch; I Yin removes the disobedient sovereign from palace and companions, keeps him near his grandfather's grave during mourning, and later brings him back to Po after reform.

The king is removed to Thung near the ancestral grave during mourning, becomes sincerely virtuous, and is escorted back to Po in royal attire.
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The Sayings of Confucius E. P. DUTTON AND COMPANY / CONTENTS / EDITORIAL NOTE / INTRODUCTION; lines 283-369 confidence: medium

The call that led to Confucius's return is described as long delayed, after his best years had passed and when he was old and worn by travel, privation, and anxiety.

The passage says the call resulting in Confucius's return came only after his best years had passed, when he was old and worn by travel and anxiety.
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The Sayings of Confucius LIST OF THE PRINCIPAL DISCIPLES / GOVERNMENT AND PUBLIC AFFAIRS / INDIVIDUAL VIRTUE / CONFUCIUS' ESTIMATE OF OTHERS; lines 1930-2027 confidence: medium

After returning from exile, Confucius has many followers dead or dispersed; between Ch'en and Ts'ai he had been surrounded by hostile troops and cut off from supplies for seven days.

The note refers to Confucius' return from exile and recalls a perilous episode during travel when he was surrounded and deprived of supplies for seven days.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX I. / HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. .; lines 13878-14039 confidence: high

The passage says there is no going away without return at the interaction of heaven and earth; another line describes coming fluttering down, neighbours out of place, and sincerity of heart.

The passage states that there is no going away without return and locates this at the interaction of heaven and earth.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX I. / HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. .; lines 14699-14855 confidence: high

Earth with thunder in its midst forms Fo; ancient kings shut the gates of the passes on the winter solstice, so merchants could not travel and princes could not inspect their states.

The winter solstice, thunder shut within the earth, first life-stirrings after winter, and the need to nurse renewal in quietness are explicitly connected.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX I. / HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. .; lines 14699-14855 confidence: high

The line explanations describe return from error, admirable return, repeated return despite peril, returning alone in the center, noble return without repentance, and evil from being astray about returning.

The line explanations describe returning from error, admirable and noble return, and avoiding error by aiming after righteousness; the commentary compares this with a wanderer's first steps back to virtue.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. 5. APPENDIX V. 425 / CHAP. 6. APPENDIX V. 427 / CHAP. 10. APPENDIX V. 429 / CHAP. 11, APPENDIX V. 431; lines 21004-21071 confidence: high

Things cannot be done away with forever; after decadence and overthrow, redintegration begins, return occurs, disorder is avoided, and virtue accumulates.

The passage states that things are not done away with forever; after decadence and overthrow, redintegration begins and return takes place.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. 5. APPENDIX V. 425 / CHAP. 6. APPENDIX V. 427 / CHAP. 10. APPENDIX V. 429 / CHAP. 11, APPENDIX V. 431; lines 21004-21071 confidence: high

Things cannot remain in the same place; withdrawal is followed by vigour and advancing; advancing leads to being wounded, and one wounded abroad returns home.

The passage states that advancing leads to being wounded and that one wounded abroad will return home.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. 6. APPENDIX V. 427 / CHAP. 10. APPENDIX V. 429 / CHAP. 11, APPENDIX V. 431 / SECT. II, APPENDIX VI. 437; lines 21074-21148 confidence: medium

Meeting leads to collection; collected good men mount to the highest places; upward advance leads to distress; distress at height leads to return to the ground beneath.

Collected good men mount to high places; continued advance brings distress, and distress at height leads to return to the ground beneath.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. 1. THE KUN HEXAGRAM. 63 / SECT. 1, THE MANG HEXAGRAM. 65 / SECT. I. THE HSU HEXAGRAM. 67 / SECT. 1. THE SZE HEXAGRAM. 7!; lines 4477-4624 confidence: high

The first line shows a subject returning and pursuing his own course; a following fragment says another returns to the proper course through attraction. Both bring good fortune.

The Hsiao XAti line statements show a subject returning to his own course and another being drawn back to the proper course, both with good fortune.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. 1. THE KUN HEXAGRAM. 63 / SECT. 1, THE MANG HEXAGRAM. 65 / SECT. I. THE HSU HEXAGRAM. 67 / SECT. 1. THE SZE HEXAGRAM. 7!; lines 4755-4887 confidence: medium

Thai line 3 states that peace is liable to disturbance and departed evil men return; firmness and correctness prevent error and allow present happiness to be enjoyed.

Thai line 3 says no peace is immune from disturbance and no departure of evil men prevents their return.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I, THE KWAN HEXAGRAM. 99 / SECT. I. THE SHIH HO HEXAGRAM. IOI / SECT? THE PO HEXAGRAM, 105 / SECT. I. THE FQ HEXAGRAM. 107; lines 6006-6099 confidence: high

Fu indicates free course and progress, no distress in exits and entrances, friends coming, no error, return and repetition of the proper course, return in seven days, and advantage in whatever direction movement is made.

Fu is explicitly explained as return or coming back, and the judgment and line statements repeatedly describe returning to a proper path.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE HSIAO KWO HEXAGRAM. 203 / THE APPENDIXES. / APPENDIX I. / HEX. I4. APPENDIX I. 225; lines 11652-11793 confidence: high

“We look at the ornamental figures of the sky, and thereby ascertain the changes of the seasons.” The passage also links social observances with transformation under heaven.

The passage connects sky figures with seasonal change, Fu with return in seven days and heavenly revolution, and commentary with cycles of winter/spring, night/day, and waning/waxing moon.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE HSIAO KWO HEXAGRAM. 203 / THE APPENDIXES. / APPENDIX I. / HEX. I4. APPENDIX I. 225; lines 12255-12393 confidence: medium

In Xieh/Kieh, peril goes on to movement: "By movement there is an escape from the peril"; the section also mentions advantage in the south-west, good fortune in coming back to old conditions, and success in early necessary operations.

Kieh is explained as peril going on to movement, by which there is escape from peril, with good fortune in returning to old conditions.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE LIN HEXAGRAM. 97 / SECT. I, THE KWAN HEXAGRAM. 99 / SECT. I. THE SHIH HO HEXAGRAM. IOI / SECT? THE PO HEXAGRAM, 105; lines 5917-6003 confidence: high

Line 5 associates with strong line 6, symbolized by heights and gardens around a city that protect and beautify. Line 5 receives adornment from without and has poor offerings of ceremony; Confucius is cited on sparingness in ceremonies. Line 6 returns to pure white simplicity, and substantiality is better than ornament.

The top ornament line says ornament has run its course and returns to pure white simplicity, with substantiality better than ornament.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE SHIH HO HEXAGRAM. IOI / SECT? THE PO HEXAGRAM, 105 / SECT. I. THE FQ HEXAGRAM. 107 / SECT, 1. THE WO WANG HEXAGRAM. 109; lines 6102-6247 confidence: high

Po is linked with the ninth month and cold/decay; a later figure is linked with the eleventh month, winter solstice, and the sun turning back toward summer solstice; the commentary says political and social changes are in harmony with natural changes.

The commentary describes winter solstice, the sun turning back, and a seventh figure where yang reasserts itself after yin dominance.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II, THE KAU HEXAGRAM. 155 / SECT, II. THE SHANG HEXAGRAM. 159 / SECT, II. THE KO HEXAGRAM. 167 / SECT. I. THE TING HEXAGRAM. 169; lines 9140-9267 confidence: low

Interleaved commentary discusses line auspices, danger, seven days, things being as before after movement, a subject sinking in mud, central position indicating eventual safety, and precautions against evil outcome.

Interleaved commentary on seven days says that after the movement symbolized by Kan is gone by, things will be as they were before.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II. THE 3IN HEXAGRAM. I31 / SECT. 11. TUE MING I HEXAGRAM. 135 / SECT. II. THE KIA ZAN HEXAGRAM. 137 / SECT. II. TLE KIEN HEXAGRAM. 143; lines 7671-7809 confidence: medium

In Kieh, advantage is in the south-west; if no further operations are needed, good fortune lies in coming back to old conditions, and if operations are needed, in conducting them early.

The Kieh judgment says that if no further operations are needed, good fortune lies in coming back to the old conditions; the commentary says things should fall back into old channels.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. IJ. THE THUN HEXAGRAM. 127 / SECT. II. THE 3IN HEXAGRAM. I31 / SECT. 11. TUE MING I HEXAGRAM. 135 / SECT. II. THE KIA ZAN HEXAGRAM. 137; lines 7394-7543 confidence: high

Khwei permits success in small matters; the first line says lost horses will return by themselves and that meeting bad men need not be error.

The Khwei line states that lost horses should not be sought because they will return of themselves.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. IJ. THE THUN HEXAGRAM. 127 / SECT. II. THE 3IN HEXAGRAM. I31 / SECT. 11. TUE MING I HEXAGRAM. 135 / SECT. II. THE KIA ZAN HEXAGRAM. 137; lines 7546-7668 confidence: medium

The commentary says people with common virtue can help one another; it compares the condition to a traveller’s lost horses returning by themselves and says communication with bad men may be beneficial.

The passage includes lost horses returning of themselves and Kien lines in which remaining stationary or returning is contrasted with advancing into greater difficulty.
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christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. XII. / CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV.; lines 2193-2270 confidence: medium

“Go and make diligent inquiry; and if ye find the child, bring me word again, that I may come and worship him also.”

An angelic dream warning instructs the wise men not to return to Herod, and they depart to their own country by another way.
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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 1206-1269 confidence: medium

Two angels tell Anna that Joachim is coming with his shepherds and report that an angel of the Lord also told Joachim that the Lord heard his prayer and Anna will conceive.

Angels announce Joachim's return; Anna sees him at the gate, runs to him, and embraces him while declaring divine blessing.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAPTER I. / CHAPTER II.; lines 16649-16728 confidence: medium

The Lord did nothing without the Father, being united to him; likewise the audience should do nothing without bishop and presbyters or apart from one another.

The Lord is described as united with the Father, and Jesus Christ is described as proceeding from one Father and returning to one.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 14520-14644 confidence: medium

God has manifested all things; the Son of God is Lord of all and future judge, suffered for people, was crucified, and was given vinegar and gall.

The Son of God is said to come to judge the quick and dead, and the Saviour is later described as coming in the clouds of heaven.
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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: medium

Where division and wrath exist, God does not dwell; the Lord forgives those who repent and return to unity, and the speaker trusts Jesus Christ to free the addressees from every bond.

The Lord is said to forgive those who repent if they return to the unity of God and to the council of the bishop.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 3233-3452 confidence: medium

The sisters propose that their restored brother marry the servant girl; Mary consents, a splendid wedding is made, and sorrow and mourning turn into gladness and mirth.

After the brother returns to his former human shape, the family arranges his marriage to the girl, and the passage states that sorrow and mourning become gladness and mirth.
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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: medium

The Phoenix is described as a single bird living five hundred years; near death it makes a nest of frankincense, myrrh, and other spices, enters it, and dies.

The Phoenix is said to live five hundred years, the grown being returns to lay the nest at Heliopolis, and priests verify the precise five-hundred-year interval.
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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. / REFERENCES TO THE ACTS OF ST. PAUL AND THECLA.; lines 10373-10403 confidence: medium

Euagrius relates that after Zeno abdicated and Basilik took possession, "he had a vision of the holy and excellent martyr Thecla, who promised him the restoration of his empire."

The passage reports a vision of Thecla in which she promises the restoration of an empire.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 3455-3566 confidence: medium

They proceed to Memphis, see Pharaoh, remain three years in Egypt, and Jesus performs many miracles there said not to be found in the Gospel of the Infancy or the Gospel of Perfection.

The passage follows movement through Egypt, a three-year stay, return from Egypt, fear near Judea, and angelic direction to Nazareth.
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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 11341-11443 confidence: medium

Scriptural examples of humility, godly fear, and obedience are cited; the audience is urged to return to peace and look to the Father and Creator.

The passage explicitly urges the audience to return to the peace set before them from the beginning.
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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 1808-1913 confidence: medium

The priest takes the water, makes Joseph drink, sends him to a mountainous place, and Joseph returns perfectly well; the people wonder that his guilt was not discovered.

Joseph is sent to a mountainous place after drinking the water and returns perfectly well; the people wonder that his guilt was not discovered.
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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: medium

Christ Jesus will come down on earth and introduce Adam into Paradise, to the tree of mercy.

Christ is said to introduce Adam into Paradise, to the tree of mercy.
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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

Jesus “will set at liberty” those held “in prison under unbelief” and “bound with the fetters of their sins,” and conduct them to everlasting life.

The prince of hell predicts that Jesus will set free those held in prison under unbelief and bound by the fetters of sins, and will conduct them to everlasting life.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIV. / CHAPTER XV. / CHAP. XVI. / CHAP. XVII.; lines 4340-4407 confidence: medium

Jesus calls, 'Come hither, O boys, that we may go and play,' and the kids are immediately changed back into the shape of boys in the women’s presence.

Jesus calls the boys to come and play, and the kids immediately return to the shape of boys.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVI. / CHAPTER XVII. / CHAPTER XVIII. / CHAPTER XIX.; lines 7755-7871 confidence: high

Jesus makes the sign of the cross upon Adam and all the saints, takes Adam by the right hand, ascends from hell, and all the saints of God follow him.

Jesus takes Adam by the right hand, ascends from hell, and all the saints follow him; the heading states that all ascend with him to Paradise.
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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: high

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 have remained in Paradise and are about to return at the coming of Antichrist.
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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 4761-4913 confidence: medium

At twelve years old Jesus is brought to Jerusalem for the feast; after the feast he remains in the temple among doctors, elders, and learned men, proposing questions and giving answers.

Jesus remains behind after the feast; Mary and Joseph seek him for three days, find him in the temple, and he returns with them to Nazareth.
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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

They say they have only three days from the dead to celebrate passover with their parents, bear testimony for Christ, and be baptized in the holy river Jordan; they then close with praise, repentance, mercy, and peace.

The narrators say they have only three days allowed from the dead to celebrate the passover and bear testimony before disappearing.
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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 XXIII.; lines 13077-13212 confidence: medium

The speaker says those corrected by the Lord have a defense, then commands those who founded the sedition to submit to priests, repent, bend the knees of their hearts, lay aside proud boasting, and prefer being little in Christ’s sheepfold to being cast out of his fold.

Those linked to sedition are told to submit, repent, humble themselves, and remain little and approved in Christ’s sheepfold rather than be cast out.
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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: medium

Those of God and Christ are with their bishop; those who return with repentance into church unity become servants of God and live according to Jesus Christ.

Those who return with repentance into the unity of the church are said to become servants of God and live according to Jesus Christ.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete COMMAND X. / COMMAND XI. / COMMAND XII. / SIMILITUDE I.; lines 22445-22541 confidence: high

“Ye ... servants of the Lord, live here as in a pilgrimage; for your city is far off from this city.”

The servants live in the present place as pilgrims, are told not to settle permanently in this city, and are instructed to be ready to go into their own city.
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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: medium

The speaker urges repentance while there is time to return unto God, links honor of the bishop with honor from God, and says acting without the bishop's knowledge ministers to the devil.

The speaker urges repentance while there is time to return unto God.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE I. / SIMILITUDE II. / SIMILITUDE III. / SIMILITUDE IV.; lines 22918-23134 confidence: medium

The exposition identifies the farm with the whole earth, the farm-lord with the creator, the son with the Holy Spirit, the servant with the Son of God, the vineyard with the saved people, stakes with messengers, weeds with sins, food with commands, friends with holy angels, and the master's absence with the time until his coming.

The exposition states that the absence of the master of the household is the time remaining until his coming.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE IV. / SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII.; lines 24185-24396 confidence: high

The speaker says many have repented since the commands were laid before them; repentant persons begin to be within the first walls or enter the tower, while refusal to repent means loss of repentance and life or prepared death.

Several groups are said to have hope, to repent, to return, and to receive a place in the tower or walls; refusal to repent results in death or loss of life.
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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 24899-25119 confidence: high

Twelve stately women in black garments are called; the shepherd commands them to take cast-out stones back to the mountains from which they came, and they carry them back joyfully.

The twelve women carry stones cast out of the building back to the mountains from which they were taken.
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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 25347-25565 confidence: medium

If rejected men repent, abandon the women's works, return to the virgins, and resume their power, they may enter the house of God; the building pause allows repentance; an angel of repentance refreshes sinners toward renewal of life.

Rejected men may return to the virgins, resume their power, and enter the house of God; the pause in building allows for repentance.
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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 25787-26004 confidence: high

The second smooth and barren mountain signifies hypocrites and corrupt teachers, empty of faith and fruit; repentance is still possible because they did not blaspheme or betray, though they deceived for gain.

Several groups can live if they repent or quickly return to repentance, while refusal or delay leads to death or punitive delivery.
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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 26006-26224 confidence: high

Many have repented and others may return; those with greater clefts are stiff stones cast from the tower. The angel over repentance says the Lord forgives confessed sins and warns the audience to lay aside anger, repent, or be delivered to death.

The passage repeatedly urges people to return to repentance, warns of death if they persist, and places a deadline before the tower is finished.
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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 26226-26448 confidence: medium

Other round stones are carried back because they lack the seal and remain very round. The present world and vanities of riches must be cut away before they are fit for the kingdom; if tempted by the devil and offending, one of this kind will soon return to the Lord God.

The passage says that if one of the innocent kind is tempted by the devil and offends, he will soon return to his Lord God.
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buryat mongol

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: high

On the road the brothers stop at Dainjin the Mangathai's yurta; because he had cut and spitted their flesh, they chain him and hang him face downward over fire until he dies.

The brothers continue home, punish Dainjin, reach the yurta where they were born, encounter their mother, and punish the false uncle and his family.
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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 go home with their father, and all feast for many days.

After Hunkuvai is restored to life, the sons go home with him and all feast for many days.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 9951-10104 confidence: high

The gray steed is barely living; Hunkuvai gives it Water of Life from his whip handle and leads it out of the iron stable.

After defeating Timur Shi, Hunkuvai takes the gray steed, wealth, flocks, cattle, thirty-three heroes, and people, and goes home by magic.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths BIRTHPLACE OF MONGOL ACTIVITY 5 / BIRTHPLACE OF MONGOL ACTIVITY 7 / BIRTHPLACE OF MONGOL ACTIVITY 9 / BIRTHPLACE OF MONGOL ACTIVITY 11; lines 1011-1088 confidence: low

After Yermak's death, Siberia was lost to Russia for a season; Glukhoff led the small remaining force away from Sibir by the Irtish and Ob rivers, crossed the Ural Mountains, and returned to Moscow through Archangel.

Siberia is lost to Russia for a season, the remnant withdraws, and later Moscow sends new commanders who build fortifications and found Tiumen and Tobolsk.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths BURIAT GHOST STORY / SECOND SIGHT / THE ORIGIN OF SHAMANS 115 / SACRED GROVES OF SHAMANS; lines 5582-5639 confidence: medium

When a Shaman dies, his spirit in the form of fire goes to a Shaman friend, strikes him on the forehead, and is invisible to bystanders.

A deceased Shaman’s spirit returns in fire form to a living Shaman friend, asks for assistance, and identifies a grove where it wishes to settle.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER VII / A BIRTHDAY IN SIBERIA / A BIRTHDAY IN SIBERIA 89 / A BIRTHDAY IN SIBERIA 91; lines 4482-4518 confidence: low

The narrator dines with the governor of Irkutsk and goes to the opera, describing the quick change from life among the Buriats to the refinements of city life in Siberia's capital.

The narrator says he leaves the heroes of the past and returns to the men of the present after moving from Buriat life to Irkutsk society.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO; lines 8622-8714 confidence: high

Ashir and the bride transform their horses into flint, make the gifts small, become ravens, fly down to Gesir Bogdo's yurta, resume their shapes, restore the horses and gifts, and feast with Gesir Bogdo's assembled people for nine days and nights.

After the sky wedding and gifts, Ashir and the bride become ravens, fly down to Gesir Bogdo's yurta, resume their shapes, and feast there.
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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 10826-10875 confidence: high

The Mangathai woman and seven sons are left at the cross-roads; the Mangathai house is turned bottom upward, possessions are taken, and the party goes home rejoicing.

After leaving the Mangathais at the cross-roads, the party overturns the Mangathai house, takes possessions, goes home, and lives rejoicing.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND GESIR BOGDO / THE GODS OF THE BURIATS 123 / ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125; lines 5991-6062 confidence: high

Esh goes up to Esege Malan's sky dwelling; Esege's three daughters often come down to earth, remove clothing, become swans, and sport in the sea.

Esh goes up to Esege's sky dwelling and later comes down from the sky to earth.
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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 6065-6247 confidence: high

Gesir says he will lie down and sleep, not to be wakened, until harmful things, evil spirits, and bad people are again many in the world; then he will wake and destroy them.

Gesir Bogdo says he will sleep until harmful things and evil beings become many again, then wake and destroy them; the passage locates his sleeping place under a rock.
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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 7134-7262 confidence: high

When the boy is five months old he walks; Gesir then travels around the whole world for twelve years, visits Gal Tulan Tengeri, falls in love with Gal's beautiful daughter, and promises to return for her as second wife.

Gesir leaves after Ashir walks, travels around the whole world for twelve years, and later returns home to be recognized by Sangha and Ashir.
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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 11575-11708 confidence: medium

After counting his herds, Yerente finds one light bay stallion and eighty-five mares missing; he says a seventy-seven-headed Mangathai at Dalantai stole them, and Untun Duryai questions his tears and urges him not to go immediately.

Yerente leaves home to recover stolen horses, finds and sends them home, defeats the thief, and returns home on the red bull.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO; lines 11847-11991 confidence: high

Sokto takes the Mangathai's property, returns to his father's yurta, then goes to the house where his mother and the seventy-five-headed Mangathai live; Uutun Duryai recognizes his voice, touches the Mangathai with her cane, and both go out.

Sokto goes to the house where his mother lives, and Uutun Duryai recognizes his voice and declares that her son has come.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths JOURNEY TO ISLAND OF OLKHON 59 / JOURNEY TO ISLAND OF OLKHON 61 / JOURNEY TO ISLAND OF OLKHON 63 / JOURNEY TO ISLAND OF OLKHON 65; lines 3293-3376 confidence: medium

Ether repeatedly goes out and returns, each return having deathless memory; temporary aggregations dissolve into atoms, and ether returns to its source.

Temporary aggregations dissolve into atoms; atoms begin new adventures; ether returns to its source with deathless memory.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths JOURNEY TO ISLAND OF OLKHON 67 / JOURNEY TO ISLAND OF OLKHON 69 / JOURNEY TO ISLAND OF OLKHON 71 / CHAPTER VI; lines 3763-3876 confidence: low

The narrator leaves Kosostep after rain and sees Russians and Buriats, both men and women, working in hay fields; the passage describes Buriat and Russian women's work clothing and the colorful harvest scene.

The narrator leaves Kosostep, travels through villages to gather information, and then undertakes a return journey through stations.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MINDIU QUBUN NOYAN / NOTES 805 / THE BURNING OF THE DEAD / A SHAMAN STOBY; lines 14296-14312 confidence: high

The Buriats are said to believe that the spirit can leave the body and return, even after several days away.

The Buriat belief and the India example both state that the spirit departs from the body and later returns.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 8980-9121 confidence: high

Altun overturns the house, takes goods and cattle, sends everything and the four women up by the chain at the hole, and while following them the chain is cut and he falls to the bottom, sinking into the earth up to his chin.

Altun falls when the chain is cut, is in an underground kingdom, seeks return to the country above, and reaches the top through magical assistance and transformations.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 9123-9269 confidence: medium

At the yurta of the man of the gray horse, Altun becomes a fly and listens; the sister says Altun saved her from the Mangathai, and Altun later makes the brother bite the dudki and become a skunk.

Altun refers to having been in the underground kingdom, and other speech mentions a hole associated with his death; in this passage he returns, overcomes hostile men, and reaches home.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 9123-9269 confidence: low

Altun returns home to aged parents who do not recognize him, is recognized by his sister, marries the three sisters, and feasting lasts nine days and nine nights.

After transforming the men and returning home, Altun marries the three sisters and the people feast for nine days and nine nights.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 9271-9414 confidence: high

The brothers identify themselves, say the merchant reared them, bring a vial of the Water of Life, restore their parents' eyes, hands, feet, and strength, and make the ruined yurta large and beautiful by magic.

After healing the parents, the brothers take them and property back to the father's ruined yurta and make it large and beautiful by magic.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI / THE TWIN BOYS, ALTIN SHAGOY AND MUNGUN / SHAGOY; lines 13740-13870 confidence: medium

Yellow Dog places Hodoy in a deep pit, pours living water on him to keep him alive, tells him to remain until a son rescues him, and covers the pit with a heavy stone.

Yellow Dog leaves Hodoy alive in a covered pit with living water and says he must remain until a son comes to rescue him.
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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 13872-14024 confidence: high

The two hundred men gather wood, burn the Mangathai, scatter his ashes, feast the brothers, give them half their gold and cattle, and the brothers send the wealth to their mother's yurta.

The brothers send the acquired wealth to their mother's yurta and then return home to her after leaving the old couple.
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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

The brothers ride to Yellow Dog's kingdom. Yellow Dog magically draws them in, identifies them as Hodoy's sons, says he put their father in a pit under a heavy stone, and tells them to draw him out and take him home.

Hodoy is held in a pit under a heavy stone and is freed when his sons roll the stone aside, allowing his return home afterward.
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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 11019-11154 confidence: medium

The horse stops for Altin, runs a day and night around the red flat-topped mountain, says it can circle the world three times before milk on fire boils, and instructs Altin for the leap down.

The horse leaps from the mountain after Altin follows instructions, and Altin finds himself at his own yurta on his mountain.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO; lines 8213-8345 confidence: medium

The Iron Hero waits at Red Mountain where the Water of Life and Youth is found; the bride knows an easy road down, and all drink the water before descending.

After reaching the difficult Red Mountain, the bride knows another easy road down that no one else knows.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE IRON HERO / ASHIR BOGDO / CHAPTER XII / SHARAU; lines 9568-9647 confidence: medium

Sharau is in the dungeon without food; the cat says the wife is in another kingdom with her lover. Sharau says he will be killed on the eighth day, and the cat says the animals will try to save him because he saved their lives.

The ring is returned on the afternoon of the seventh day, before the eighth-day execution, and Sharau uses it to leave the dungeon.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE ORIGIN OF SHAMANS 107 / THE ORIGIN OF SHAMANS 109 / THE ORIGIN OF SHAMANS 111 / A SHAMAN STORY; lines 5367-5459 confidence: high

The five shaman brothers refuse to pursue Minga; the Shaman prepares alone with tarasun, axe, horse, and instructions to his wife, then appears asleep though he is in reality riding toward the Angara.

The Shaman makes preparations, lies down, appears to sleep, journeys in reality toward the Angara, and later rises from the bed on returning.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3; lines 12601-12738 confidence: high

Sokto's wedding feast lasts nine days and nights; the bride receives a huge bay horse with silver saddle and silk housings, and Sokto ties a massive larch tree to his horse's tail to signal halts and night camps.

After the wedding and journey, Sokto reaches home, waits for the following party, and holds another nine-day feast.
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ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A PLAN / E 2 67 / F 2 83 / PLATE XIII; lines 7416-7544 confidence: high

The elders tell Solomon not to be sorrowful, saying that Zion does not dwell in any place without the Will of God and that nothing happens without the Will of God.

The elders say Zion dwells only by God's Will, recount her capture by the Philistines, and then describe her return to her place.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A PLAN / E 2 67 / F 2 83 / PLATE XIII; lines 7547-7596 confidence: high

If God and Zion willed her going to Ethiopia, no one could prevent her; she went by her own will and will return by her own will if God pleases, and if she does not return it is God’s good pleasure.

Zion’s going to Ethiopia and possible return are framed as acts dependent on her own will and God’s pleasure.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1160-1257 confidence: medium

The Solomonic line ruled until Esther or Judith dethroned Delna'ad and put Mara Takla Haymanot on the throne; the eleven Zague kings dispossessed the Solomonic kings for 354 years and reigned at Aksum.

The Solomonic line is described as dispossessed by the Zague kings, with Ethiopic copying delayed until the restoration of the Solomonic line under Yekuno 'Amlak.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1372-1489 confidence: medium

Menyelek recognizes Rehoboam as Solomon's successor, asks to depart, and Solomon arranges companions and a duplicate Jewish kingdom in Ethiopia.

Menyelek leaves Jerusalem with companions and returns to his mother's capital, where he and Tabernacle Zion are received with rejoicing.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 2081-2132 confidence: medium

The pursuers returned defeated and regretful; the young man arrived safely, his mother abdicated in his favour, he became king on David's throne, Abyssinia belonged to that throne, and the Tabernacle remained there.

The young man returns safely, his mother meets him, abdicates in his favour, and he becomes king.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 940-1056 confidence: medium

After the defeat and suicide of King Theodore, the British Army brought Ethiopic manuscripts from Makdala to the British Museum, including two copies of the Kebra Nagast numbered Oriental 818 and Oriental 819.

The manuscript is taken from Makdala to the British Museum, requested by King John, restored by the Trustees, and later remembered as the book carried to London and returned to Ethiopia.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) H 2 115 / I 2 131 / EGYPT / PLATE; lines 9516-9562 confidence: medium

Messengers in ships are sent to Makeda to announce arrival, that her son has become king, and that the heavenly Zion has been brought.

The passage describes news spreading, a herald summoning the people, horns sounding, Ethiopians rejoicing, soldiers rising, and the king arriving at his mother's city.
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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: medium

God takes away the vanquisher of the enemy from the king who does not guard the faith; the Persians defeat him; the horse carrying the vanquisher goes into the sea and perishes; the nails shine there until Christ returns in glory.

The horse carrying the vanquisher of the enemy goes into the sea and perishes, while the nails shine there until Christ returns in glory.
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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 Tabernacle of the Law of God, Holy Zion, remains until the day the Lord dwells on Mount Zion; Zion appears prepared with three seals, connected to testimony by two or three witnesses.

Holy Zion, the Tabernacle of the Law of God, remains until the Lord dwells on Mount Zion and appears prepared with three seals.
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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

The section heading and narration introduce Christ's ascension and second coming, saying the prophets and early Fathers prophesied his coming to judge the living and the dead.

The passage states that Christ's second coming is to judge the living and the dead, and cites sayings about the Lord coming with saints and rewarding every person according to work.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N I93 / N 2 195 / PLATE / O 2 211; lines 12735-12752 confidence: medium

In like manner, the Redeemer went down, delivered the Church or Assembly of the Nations, and went up again with honour and praise.

The Redeemer goes down, delivers the Church, and goes up again with honour and praise.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N I93 / N 2 195 / PLATE / O 2 211; lines 12735-12752 confidence: high

A famine occurred in Canaan; Abraham went down to Egypt and returned with much riches and honour without blemish.

Abraham leaves famine-stricken Canaan, goes down to Egypt, and returns with riches and honour without blemish.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N I93 / N 2 195 / PLATE / O 2 211; lines 12735-12752 confidence: high

A famine occurred in Canaan; Abraham went down to Egypt and returned with much riches and honour without blemish.

The passage explicitly says the Redeemer acted “in like manner” after recounting Abraham’s descent to Egypt and honoured return.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE II / THE GLORY OF KINGS / A 2 1 / PLATE IV; lines 4186-4306 confidence: medium

Tamrin bows before Solomon and asks to return to his Lady, saying he has charge of her property and is her servant; Solomon gives him valuables for Ethiopia and sends him away in peace, and Tamrin returns to his Lady and delivers the possessions he brought.

Tamrin asks to return to his Lady, receives valuables, goes back to Ethiopia, delivers possessions, and begins reporting what occurred.
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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: medium

Joseph son of Jacob is called a symbol of Solomon; his brothers sold him into Egypt, famine followed, and Joseph delivered his kin and gave them a habitation in Goshen while king under Pharaoh.

Joseph is sold into Egypt and later calls and delivers his kin from famine, giving them a habitation in Goshen.
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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 brings kinsmen out of Egyptian servitude and works ten plagues; the Saviour from the addressee’s seed will bring the addressed people from Sheol and work ten miracles for life.

Moses’ liberation from Egypt, sea passage, drowning of Pharaoh, manna, and desert preservation are presented as direct analogues for the Saviour’s liberation from Sheol and post-resurrection blessed dwelling.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XVI / H 2 115 / I 2 131 / EGYPT; lines 9484-9513 confidence: high

"And the King of Ethiopia returned to his country with great joy and gladness"

The King of Ethiopia returns to his country with joy, accompanied by songs, pipes, wagons, and a heavenly-army comparison.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLITE.X / A PLAN / E 2 67 / F 2 83; lines 6973-7094 confidence: medium

The Sea of Eritrea and Ethiopians rejoice with greater joy than Israel when coming out of Egypt; the party arrives opposite Mount Sinai, dwells in Kades, and angels, spirit creatures, and earthly people sing praises with psalms and tambourines.

Zion travels with the Ethiopian party, reaches the border of Ethiopia without tribulation, and the journey is attributed to heaven and Michael the Archangel.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLITE.X / A PLAN / E 2 67 / F 2 83; lines 6973-7094 confidence: high

Solomon commands the crier and soldiers to summon pursuit of the men of Ethiopia, seize his son and bring him back with Zion, and slay the other men because they robbed the sanctuary and sought to pollute God's habitation.

Solomon commands a pursuit to seize his son, bring back Zion, and punish the men accused of removing it.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / HER OWN COUNTRY / COUNTRY / PLATE VII I; lines 5483-5598 confidence: high

Solomon’s son says people love their native country, that Solomon’s rich foods and country do not satisfy him, and that the mountains of his mother’s land where he was born are better to him.

The son repeatedly says he cannot remain with Solomon and must return to his mother and native country, despite Solomon’s questioning and offers.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / QUEEN / HER OWN COUNTRY / COUNTRY; lines 5167-5283 confidence: medium

Solomon asks where the visitor wishes to go; the spies say the group came from Candace and Ethiopia and is going to Judah to King Solomon. Solomon is perturbed and glad; the passage notes a seven-year-old son named Iyorbe'am/Rehoboam.

The young man travels from Ethiopia toward Judah to Solomon and expresses hope that the Lord will show him the king and bring him back safely to his mother and country.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / QUEEN / HER OWN COUNTRY / COUNTRY; lines 5408-5480 confidence: medium

Tamrin relays the Queen's message asking Solomon to anoint, consecrate, bless, and enthrone the young man over her country, prohibit future female rule, and return him safely; she fears journey dangers and invokes holy heavenly Zion and the Tabernacle of the Law.

The Queen asks Solomon to send the young man back in peace, and the son says he intended to return to his mother and his own country after seeing and honoring Solomon.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / QUEEN / QUEEN / HER OWN COUNTRY; lines 5030-5165 confidence: high

Bayna-Lehkem at twelve asks who his father is; boys answer Solomon; the Queen initially says she is both father and mother, then says the father's country is far and the road difficult.

Bayna-Lehkem asks about his father, announces that he will see Solomon's face and come back, and the Queen arranges an escort with instructions to bring him home.
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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 says death will not make him sorrowful, compares death's cup to honey, and says even descent into the deepest Sheol will not grieve him.

Solomon expects to descend into Sheol but says the Saviour will bring him and his ancestors out of Sheol.
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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 3199-3316 confidence: high

Menyelek, his company, and Zion travel from Jerusalem to Wakero in one day; he sends messengers to Makeda and later arrives at Dabra Makeda, where he pitches his tent in the plain at the foot of the mountain and a great feast is made.

Menyelek returns from Jerusalem to Ethiopia with Zion, is received by Makeda, and is later installed as king.
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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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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

At the Second Coming, the Tabernacle of the Law returns to Mount Zion in Jerusalem and is opened; the Jews are made to look upon the Words of the Law, the pot of manna, and Aaron’s rod.

At the Second Coming, the Tabernacle of the Law is said to return to Mount Zion in Jerusalem and be opened.
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caucasian

Caucasian Folk-Tales A TATAR VARIANT 233 / A TATAR VARIANT 235 / A TATAR VARIANT 237 / A TATAR VARIANT 239; lines 10255-10323 confidence: high

Rustumsal has camels collected and loaded with booty; the party sets out for home, and after fourteen days the seven kings say their roads part and go to their own countries.

After the aunt is recovered, Rustumsal travels home and finds his people dressed in black because he had not returned from the land of the white Divs.
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Caucasian Folk-Tales A TATAR VARIANT 235 / A TATAR VARIANT 237 / A TATAR VARIANT 239 / A TATAR VARIANT 241; lines 10326-10393 confidence: high

Qahirman's father hears of the return of his son and grandson; the strange king hurries away, and Rustumsal, his father, and grandfather enter their town joyfully.

Rustumsal, his father, and his grandfather make a joyful entry into their town after the strange king departs.
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Caucasian Folk-Tales A TATAR VARIANT 241 / A TATAR VARIANT 243 / A TATAR VARIANT 245 / A TATAR VARIANT 247; lines 10548-10615 confidence: high

Qahirman waits on a high mountain for Rustumsal; Rustumsal meets two men who report that strange giants have entered the country and threaten the town.

Rustumsal returns after conquest; when the invading giants hear of his return, they flee and Qahirman comes back.
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Caucasian Folk-Tales A TATAR VARIANT 247 / GEORGIAN VARIANT 249 / SUANETIAN VARIANT 251 / SUANETIAN VARIANT 253; lines 10775-10850 confidence: high

After a third breach, the demons gain power, challenge Amiran, exhaust him, bind him, take him to the summit of Mount Elbruz, and chain him to an iron stake with his sword nearby but unreachable.

Amiran is carried to the summit of Mount Elbruz, chained to an iron stake, and placed near a sword he cannot reach until a future liberation.
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Caucasian Folk-Tales A TATAR VARIANT 247 / GEORGIAN VARIANT 249 / SUANETIAN VARIANT 251 / SUANETIAN VARIANT 253; lines 10775-10850 confidence: high

A future time is foretold when Amiran will reach the sword, kill the Div, free himself, and bring a Golden Age to Suanetia and other Christian lands.

The passage foretells that Amiran will reach his sword, kill the Div, free himself, and bring a Golden Age to Suanetia and other Christian lands.
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Caucasian Folk-Tales A TATAR VARIANT 247 / GEORGIAN VARIANT 249 / SUANETIAN VARIANT 251 / SUANETIAN VARIANT 253; lines 10775-10850 confidence: high

A future time is foretold when God will be angry with the sons of Adam, set the one-eyed giant free, and the giant will take vengeance on mankind.

The passage foretells that God will release the one-eyed giant when angry with the sons of Adam, and that the giant will take vengeance on mankind.
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Caucasian Folk-Tales ABKHASIAN VARIANT 255 / ABKHASIAN VARIANT 257 / OSSETIAN VARIANT 259 / MINGRELIAN VARIANT 263; lines 11167-11238 confidence: medium

The brothers reach their ship, take selected animals aboard, cut the anchor rope, call out their names once out of reach, survive the giant's blows that foam the sea and nearly sink the vessel, and finally arrive home.

The survivors flee by ship, endure the giant's final attack, and arrive home at last.
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Caucasian Folk-Tales AN UDIAN VARIANT 221 / AN UDIAN VARIANT 223 / AN UDIAN VARIANT 225 / AN UDIAN VARIANT 227; lines 9812-9887 confidence: medium

The bird carries Rustum to the overworld, notices his limp, hears that he cut flesh from his own thigh when there was no more meat, and heals the thigh by replacing the flesh and stroking it with a feather.

Rustum arrives in the overworld on the bird's back after the bird has done the flying.
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Caucasian Folk-Tales BALAI AND BOTI 79 / BALAI AND BOTI 8I / BALAI AND BOTI 83 / BALAI AND BOTI 85; lines 4125-4204 confidence: medium

After many deeds and dangers, the hero returns to his wife and becomes king in his own country.

After surviving dangers and completing deeds, the hero returns to his wife and becomes king in his own country.
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Caucasian Folk-Tales BUKUTSCHICHAN JI / BUKUTSCHICHAN 73 / BALAI AND BOTI 77 / BALAI AND BOTI 79; lines 3884-3961 confidence: medium

The hero returns to the king's daughter and gives her the slippers. She says she will not marry him unless he discovers what has passed between Balai and Boti.

After the hero returns the slippers, the king's daughter imposes another condition before marriage, sending him away again to learn about Balai and Boti.
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Caucasian Folk-Tales CINDER-STICK 9 / IO FAIRY TALES / THE PARASITE II / I2 FAIRY TALES; lines 1182-1230 confidence: medium

The Almighty tells the Parasite to go home; the Parasite presents the requests of the wolf, oak, and fish, receives information, thanks the Almighty and the stag, and sets out home.

After receiving answers, the Parasite sets out for home and encounters the fish and oak on the way back.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 37 / COCK AND HEN NIGHTINGALE 39 / COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45; lines 2577-2648 confidence: medium

At the king’s feast, the miller’s two golden-haired children see the shamed mother, hold roses to her face, wipe soot from her, kiss her, and say she is their mother.

At the king’s feast, the golden-haired children tend the punished woman and publicly state that she is their mother.
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Caucasian Folk-Tales CONTENTS / CAUCASIAN FOLK-TALES / CINDER-STICK 7 / CINDER-STICK 9; lines 1033-1075 confidence: medium

Cinder-Stick takes all that belonged to the Divs, loads it on camels, returns to his wife, and they live happily.

After the Div flees, Cinder-Stick takes the Divs' goods, loads them on camels, and returns to his wife, who is pleased.
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Caucasian Folk-Tales ETSEMEJ, SON OF ETSEJ 219 / AN UDIAN VARIANT 221 / AN UDIAN VARIANT 223 / AN UDIAN VARIANT 225; lines 9739-9809 confidence: high

The king offers Rustum whatever he desires; Rustum asks only to be sent to the overworld, and the king says he cannot do so but knows of a bird whose young are always devoured by a serpent.

Rustum kills the serpent that devours the bird’s young; the bird then agrees to serve him and carries him toward the overworld.
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Caucasian Folk-Tales ETSEMEJ, SON OF ETSEJ 219 / AN UDIAN VARIANT 221 / AN UDIAN VARIANT 223 / AN UDIAN VARIANT 225; lines 9739-9809 confidence: high

The bird carries Rustum on her back and tells him to throw meat and water into her beak whenever she cries; near the goal he misses with the last meat and cuts flesh from his thigh to feed her.

When Rustum misses the bird’s beak with the last meat near the goal, he cuts a piece from his own thigh and gives it to the bird.
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Caucasian Folk-Tales I2 FAIRY TALES / THE MASTER AND HIS PUPILS 13 / THE MASTER AND HIS PUPILS 15 / THE DREAMER . 17; lines 1413-1500 confidence: medium

The apple becomes millet; the master becomes a hen with chickens; the last grain becomes a needle, the pursuer becomes thread, and the hot-red needle burns up the thread.

After the master’s thread form is burned, the needle changes into a boy who goes home to his father.
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Caucasian Folk-Tales IO FAIRY TALES / THE PARASITE II / I2 FAIRY TALES / THE MASTER AND HIS PUPILS 13; lines 1233-1324 confidence: high

After a year the peasant returns; the son recognizes him and says the master will change the pupils into doves, and that he will fly away first and come back last so the father can identify him.

The son secretly tells his father how to identify him when the pupils are changed into doves, and the father successfully chooses the last returning dove.
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Caucasian Folk-Tales THE BEAUTIFUL HELENA 135 / THE BEAUTIFUL HELENA 137 / KITSCHUW I4I / KITSCHUW 143; lines 6465-6541 confidence: high

Kitschiiw mounts his horse, puts the maiden before him, rides home, and a feast is arranged for his return.

A feast celebrates Kitschiiw's return with the maiden, and a still greater feast is held after he and his friend arrive home.
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Caucasian Folk-Tales THE DREAMER 2I / THE DREAMER 23 / THE EARTH WILL HAVE ITS OWN 25 / THE EARTH WILL HAVE ITS OWN 27; lines 1858-1929 confidence: high

The youth longs to see his mother and friends. Beauty warns that he will not find their bones, then gives him three apples and tells him to eat them when he gets home.

The youth leaves Beauty, journeys back, finds route markers altered, enters a village where no one knows him, and discovers his mother belongs to ancient memory.
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Caucasian Folk-Tales THE FAITHFUL SERVANT 95 / THE FAITHFUL SERVANT 97 / THE RED FISH IOI / SARTANKI 103; lines 4991-5136 confidence: high

Near his town, the prince meets an old man who laughs and cries because the prince is believed dead and memorial gifts are expected; the prince says he is alive and sends him to announce it.

The prince is being memorialized as dead in foreign lands, but he returns alive and sends news to his father.
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Caucasian Folk-Tales THE FAITHFUL SON 155 / THE FAITHFUL SON 157 / THE FAITHFUL SON 159 / THE FAITHFUL SON 161; lines 7179-7268 confidence: high

The mother rejoices, asks if he has obtained his heart’s desire, tells him to go to his father’s place, and returns the gold he had spent fulfilling his father’s last wish; he travels with the gold on one Djinn and himself on another.

The youth returns to his mother, recovers the gold spent to fulfill his father’s last wish, travels to his father’s former place, becomes Chan, and thanks God for restoring his money.
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Caucasian Folk-Tales THE MAGIC ANIMALS 123 / THE BEAUTIFUL HELENA 125 / THE BEAUTIFUL HELENA 127 / THE BEAUTIFUL HELENA 131; lines 5983-6067 confidence: medium

Sane and his friend burst into the house; Sane strikes down soldiers, throws three downstairs, seizes the swooning Helena, fights through the crowd to the shore, boards the waiting ship, and they shoot arrows at enemies on shore.

Sane, Helena, and the friend reach the waiting ship after fighting through enemies and sail back toward Sane’s home.
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Caucasian Folk-Tales THE ROSE OF PARADISE 33 / THE ROSE OF PARADISE 35 / COCK AND HEN NIGHTINGALE 37 / COCK AND HEN NIGHTINGALE 39; lines 2466-2500 confidence: high

The king conducts the youth with honor into the palace, but the youth does not marry the daughter; the king asks what he wants.

Although honored in the palace, the youth does not marry the king’s daughter and asks only to be sent back to his own home.
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Caucasian Folk-Tales THE ROSE OF PARADISE 35 / COCK AND HEN NIGHTINGALE 37 / COCK AND HEN NIGHTINGALE 39 / COCK AND HEN NIGHTINGALE 43; lines 2503-2574 confidence: high

The mother falcon, initially ready to kill the sleeping youth, learns he saved her young, shelters him with her wings, and asks how she can thank him.

The mother falcon thanks the king's son for saving her young and carries him toward home after he follows her instructions.
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Caucasian Folk-Tales THE ROSE OF PARADISE 35 / COCK AND HEN NIGHTINGALE 37 / COCK AND HEN NIGHTINGALE 39 / COCK AND HEN NIGHTINGALE 43; lines 2503-2574 confidence: high

The king's son takes the maiden and the cock and hen nightingale to his father's house; his father rejoices, blesses him, crowns him, gives him the maiden as wife, and holds a wedding feast, followed by a closing formula.

The king's son returns to his father's house, receives blessing and crown, is given the maiden as wife, and a wedding feast is held.
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Caucasian Folk-Tales URYSMAG, CHAMYTS, SOSRYQO 205 / URYSMAG, CHAMYTS, SOSRYQO 207 / ETSEMEJ, SON OF ETSEJ 209 / ETSEMEJ, SON OF ETSEJ 211; lines 9234-9306 confidence: medium

Etsemej, eager to avenge his father's death, attacks the grooms guarding Kuba's horses, kills them, seizes the horses, and drives them back to his aunt's camp.

After seizing Kuba's horses, Etsemej drives them back to the camp of his aunt and evaluates the booty at the river.
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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: medium

The mother says the wives shall no longer have him as husband and instructs him to live hidden in her dardurr and be carried in a large comebee.

After revival, Goonur is hidden in his mother's dardurr and comebee, while his wives remain unaware that he is alive until they spy on the mother.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 2287-2397 confidence: medium

Wurrunnah travels many days to Doogoonberh on the sea, tries to drink the wide water, discovers it is salty, and decides to return to water-holes for drinking water.

Wurrunnah travels many days to the sea, investigates its salt water and noises, then carries sea water and shells back as evidence for others.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3514-3627 confidence: high

The wirreenuns are lifted through an opening in the sky into a land of abundant flowers, compared in the passage to rainbows on the grass; after tears of joy, they gather blossoms in their hands.

The wirreenuns return from Bullimah with flowers, scatter them, and the passage says their kinds have grown where they fell ever since.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER IX / THE BOORAH AND OTHER MEETINGS / CHAPTER X / CHIEFLY AS TO FUNERALS AND MOURNING; lines 3687-3801 confidence: high

A repeated bird note is heard; Bootha identifies it as Durrooee, a little bird in whose shape the spirits of dead women revisit the earth.

The spirits of dead women are said to revisit earth in the shape of the little bird Durrooee.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER XIV / COSTUMES AND WEAPONS / CHAPTER XV / THE AMUSEMENTS OF BLACKS; lines 5191-5301 confidence: medium

In Bubberah, each candidate has a little fire, rubs the boomerang with charred grass and fat, warms and checks it, then throws it in a circular flight that returns to a chosen spot; old ones score.

The bubberah is a come-back boomerang sent on a circular flight that appears to go away but curves back to the given spot.
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The Native Tribes of Central Australia CHAPTER VII / INITIATION CEREMONIES / CH. VII INITIATION CEREMONIES 213 / FIG. 41.-; lines 11623-11731 confidence: medium

The note says women are told the bull-roarer is the voice of Twanyirika, who takes the boy into the bush until he is better and returns as an initiated man; it compares this with Kurnai Tundun and south-east coast Daramulun bull-roarer beliefs, and notes variants with one or two bull-roarers.

The note states that women and uninitiated youths are taught that Twanyirika takes the boy away into the bush until he is better, after which the boy returns as an initiated man.
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The Native Tribes of Central Australia CHAPTER VII / INITIATION CEREMONIES / CH. VII INITIATION CEREMONIES 213 / FIG. 41.-; lines 12045-12130 confidence: medium

The undecorated Ertwa-kurka steps out, runs close to the dancing women, suddenly wheels round and runs into the bush; men follow and camp with him while singing continues until daybreak.

The initiate runs away into the bush, remains there overnight with men singing, is dressed before dawn, and returns to the main camp.
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The Native Tribes of Central Australia CHAPTER VII / INITIATION CEREMONIES / CH. VII INITIATION CEREMONIES 213 / FIG. 41.-; lines 12511-12601 confidence: medium

After Ariltha the novice is called Allalluniba, taken into the bush, later painted white and dressed with a hair-string girdle and pubic tassel, brought to the men's camp and near waiting women, participates in boomerang, Ungaraitcha, smoking, and owl-totem rites, and observes a silence ban lifted by food offerings.

After Ariltha the novice is taken into the bush, later painted and dressed, brought back to the men's camp and to waiting women, and eventually resumes speech after offerings.
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The Native Tribes of Central Australia F F 2 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 437 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 43 / TRADITIONS AS TO ALCHERIXGA ANXESTORS 441; lines 18826-18915 confidence: medium

At Simpson's Gap the lizard people dance before the assembled people, sacred ceremonies are performed, and the Illunja man with one Echunpa returns underground to Ulirra.

The Illunja man and one Echunpa return underground to Ulirra, and the Unthippa women later enter the ground.
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The Native Tribes of Central Australia THE CUSTOM OF ILLAPURIXJA / XIII THE ATXIXGA OR .W'ENGIXG PARTY 489 / THE ATNIXGA OR AVENGING PARTY 491 / XIII THE ATNIXGA OR AVENGING PARTY 493; lines 20991-21077 confidence: medium

The Atninga party returns in contingents; the Alice Springs contingent halts outside camp, paints with charcoal, wears Eremophila twigs, and approaches in a shield-moving war-dance meant to beat off the Ulthana, the dead man’s spirit.

The passage describes the party’s return, prescribed approach to camp, shield-striking, silence, continued body markings, and later bright-colour painting that releases the Immirinja to speak.
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The Northern Tribes of Central Australia CEREMONIES OF THE WOLLUNQUA TOTEM / FIG. 83. THAPAUERLU, A WATER-HOLE IN THE MURCHISON RANGE WHERE / CEREMONIES OF THE WOLLUNQUA TOTEM 253 / CEREMONIES OF THE WOLLUNQUA TOTEM 255; lines 14928-14976 confidence: medium

Tadjinara is described as about ten feet in diameter, and the passage says that 'here it was that the Wollunqua originally arose in the Alcheringa.'

Wollunqua is described as arising at Tadjinara, starting out on travels, withdrawing his tail at Ununtumurra, diving into the earth, and returning to Thapauerlu as his final abode.
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The Northern Tribes of Central Australia CEREMONIES OF THE WOLLUNQUA TOTEM 239 / CEREMONIES OF THE WOLLUNQUA TOTEM / CEREMONIES OF THE WOLLUNQUA TOTEM / CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 247; lines 14617-14704 confidence: medium

Tradition says Mumumanungara came out of the snake’s body, stayed as Wollunqua’s mate, followed him to Ununtumurra, lifted his arms, and struck the snake with a stick to drive him back to Thapauerlu.

After Mumumanungara strikes him, Wollunqua curls around him, lifts up, dives into the earth, and returns to Thapauerlu with him.
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The Northern Tribes of Central Australia CHAPTER VIII / CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS; lines 15153-15197 confidence: medium

A decorated bundle with red and white down and alpita-tail tips contained forty-two stone Churinga.

The figure caption identifies the scene as the returning of Churinga, and the passage describes the formal delivery, unpacking, and handling of those objects.
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The Northern Tribes of Central Australia CHAPTER XI / INITIATION CEREMONIES / CHAP. XI / FIG, III. TYING FUR-STRING ROUND THE ARM OF A NOVICE.; lines 19290-19387 confidence: high

The elder brother keeps the boy in the bush until healed, obtains string and a pubic tassel from the mother, decorates and seats the boy on a tree limb, the mother applies ochre and gives food, and the elder brother takes the boy to the men's camp, marking transfer from mother to men.

The elder brother takes the boy into the bush until the wound heals, brings him back, leaves him outside the main camp, and later takes him to the men's camp.
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The Northern Tribes of Central Australia CHAPTER XI / INITIATION CEREMONIES / CHAP. XI / FIG, III. TYING FUR-STRING ROUND THE ARM OF A NOVICE.; lines 19390-19431 confidence: medium

The boy was first held by the hand, then hoisted onto a Pungarinji man’s shoulders and run around the local group so his father and mother could see him clearly.

The boy is carried around the assembled local group so that his father and mother can see him clearly after his return.
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The Northern Tribes of Central Australia CHAPTER XVII / CUSTOMS RELATING TO BURIAL AND MOURNING / CHAPTER XVIII / THE ATNINGA OR AVENGING PARTY; lines 26196-26225 confidence: medium

Chapter XVIII is headed “The Atninga or Avenging Party” and its synopsis lists organization rites, dances, blood-drawing, spear prostration, departure and return, an old woman’s harangue, shield testing, black body paint with alpita, and the dead man’s spirit in bird form following the party.

The passage states that the observers witnessed the despatch and return of an atninga, and the chapter synopsis lists the departure and return of the party.
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The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHAPTER IX / INTICHIUMA CEREMONIES; lines 16088-16199 confidence: high

The clouds came down as rain black-fellows, returned to the sky as clouds, produced rain that filled clay pans, came down again as men, travelled, and periodically rose as a long low cloud bank.

Rain beings go up into the sky as clouds, come down as rain black-fellows or men, and repeat this movement while making rain.
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The Northern Tribes of Central Australia EATING THE TOTEMIC ANIMAL OR PLANT / CHAPTER XI / INITIATION CEREMONIES / CHAP. XI; lines 17917-18017 confidence: medium

Old men show the Larakia youths the bull-roarer Biddi-hiduba, forbid women and younger brothers to see it, have youths hide it, later break and bury it, while women call its sound Eruba and believe it is a sky spirit’s voice carrying youths away and returning them initiated.

Women believe a spirit carries Larakia youths into the bush until they return initiated; the Urabunna boy also leaves camp, journeys, and returns with a smoke signal before transfer to the men’s camp.
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The Northern Tribes of Central Australia FIG. PAGE / PLATES AND MAP / CHAPTER I / INTRODUCTION; lines 2953-2999 confidence: medium

The man is described as believing that after death his spirit part will return to his old alcheringa home, commune with the ancestors, and later undergo reincarnation.

The passage reports a belief that after death the spirit part returns to the old alcheringa home, communes with ancestors, and later undergoes reincarnation.
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The Northern Tribes of Central Australia FIRE CEREMONY OF WARRAMUNGA TRIBE 389 / FIRE CEREMONY OF WARRAMUNGA TRIBE / CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS; lines 20632-20732 confidence: high

The younger Parenthie asks whether the women should also be cut; the elder fears they might die but performs atna-ariltha-kuma upon all of them.

The passage centers on two brothers, explicitly elder and younger, who turn back toward their country, travel together through difficulties, and finally return and die together.
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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 21896-21978 confidence: medium

In Mungai times, described as the Binbinga equivalent of the Arunta Alcheringa, Ulanji, a snake, emerges from the ground at Makumundana and makes a large lily water-hole.

Ulanji comes out of the ground, later travels underground, comes out again, and finally goes down into the ground.
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The Northern Tribes of Central Australia INHERITANCE / THE MAKING OF FIRE / THE MAKING OF FIRE / CHAPTER XXII; lines 28557-28635 confidence: medium

In one Arunta tradition, the sun, called Allinga or Okerka, comes out of the earth as a woman at an eastern bandicoot-people place represented by a big stone; she returns there nightly, arises there in the morning, and belongs to the Panunga class.

The Arunta account says the sun returns nightly to a stone and arises there; the Kaitish account says it returns under the earth at night and comes up in the morning.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 10970-11058 confidence: high

An example describes a Kirarawa emu-totem man dying; his kumpira returns to its Alcheringa place, cannot enter a Kirarawa woman without dangerous results, and can enter only a Matthurie woman of another totem, thereby changing moiety, totem, and sex; the sex-change belief is also noted for the Warramunga.

Dead persons' spirits return to the Alcheringa place where they were left by the ancestor, remain there, and later reincarnate.
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The Northern Tribes of Central Australia VI CEREMONIES CONNECTED WITH THE TOTEMS 221 / VI CEREMONIES CONNECTED WITH THE TOTEMS 225 / CHAPTER VII / CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 227; lines 14006-14093 confidence: medium

Wollunqua arises in Wingara time, wanders from a pot-hole in a rocky gorge of the Murchison Range, travels west, repeatedly tries to go into the earth, succeeds at Ununtumurra, and returns underground to Thapauerlu.

Wollunqua arises, travels west, repeatedly tries to descend into the earth, and finally returns underground to Thapauerlu.
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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 24597-24694 confidence: high

Unmatjera and Kaitish customs are described as closely similar. Very old women and decrepit old men are buried directly in earth; a child's body is placed in a pitchi on a small bough platform with the hope that its spirit may return and enter a woman, probably its former mother.

For a dead child placed in a pitchi on boughs, the passage says there is hope that the spirit will come back and enter a woman, probably the former mother.
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fijian

Tales from Old Fiji APPENDIX 165 / APPENDIX 167 / APPENDIX 169 / INDEX; lines 8371-8493 confidence: low

Bengga is described as the place where the Sky-Child descended to earth after visiting the Sky-King.

Bengga is identified as the place where the Sky-Child descended to earth after a visit to the Sky-King.
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Tales from Old Fiji ARE LORDS OF NAIAU 51 / ARE LORDS OF NAIAU 53 / ARE LORDS OF NAIAU 55 / ARE LORDS OF NAIAU S7; lines 4033-4151 confidence: medium

He rules many years, gives the kingdom to his grown son, goes to Tonga and conquers mighty ones, then returns to his father the Sky-King and receives worship from many lands.

The Lord of Lakemba returns to his father the Sky-King and lives with him thereafter.
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Tales from Old Fiji ARE LORDS OF NAIAU 51 / ARE LORDS OF NAIAU 53 / ARE LORDS OF NAIAU 55 / ARE LORDS OF NAIAU S7; lines 4153-4201 confidence: medium

The Rogue asks to be sent home because he fears the Tongan gods after eating their sacred cat; the chiefs prepare a large double canoe, and he sails back to Lakemba.

After eating the sacred cat, the Rogue asks to be sent home because he fears the Tongan gods, and the chiefs send him by large double canoe back to Lakemba.
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Tales from Old Fiji ARE LORDS OF NAIAU 53 / ARE LORDS OF NAIAU 55 / ARE LORDS OF NAIAU S7 / ATE THE SACRED CAT 63; lines 4204-4234 confidence: medium

The Rogue waits until safely landed at Lakemba, then says he cheated the Haapai men by “hiding himself in the temple at night” and speaking words they thought came from a god.

The Rogue waits until safely landed at Lakemba before revealing his deception, and his people laugh at the Haapai men while the Tongans are later mocked.
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Tales from Old Fiji ARE LORDS OF NAIAU 55 / ARE LORDS OF NAIAU S7 / ATE THE SACRED CAT 63 / I THE STORY OF LONGA-POA'; lines 4237-4303 confidence: high

Longa-poa comes back from Haa-pai, where he had sailed with warriors because the War-King Kano-ku-bolu ordered him to go after the people failed to send yearly tribute.

Longa-poa is sent to Haa-pai for unpaid tribute, sails there with warriors, and returns to Tonga with deep-laden canoes and gifts.
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Tales from Old Fiji CAME UP TO WINDWARD 15 / CAME UP TO WINDWARD 17 / HOW THE TONGANS CAME TO FIJI / CAME TO FIJI 21; lines 2682-2765 confidence: high

After all-night travel, a great bird cries for Lekambai to look up because Samoa is in sight; he refuses until his feet strike ground and the turtle crawls onto the beach near his own town.

Lekambai arrives home after long absence and is welcomed as one from the dead by people who had mourned him as lost.
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Tales from Old Fiji CAME UP TO WINDWARD 13 / CAME UP TO WINDWARD 15 / CAME UP TO WINDWARD 17 / HOW THE TONGANS CAME TO FIJI; lines 2551-2679 confidence: high

The land is the Sky; the Sky-king hears Lekambai weeping and asks why, and Lekambai says he is a stranger from Samoa.

The Sky-king pities Lekambai and assigns a turtle to carry him safely back to Samoa.
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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: high

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.

Lady Langi is identified as the king's daughter; the king says she had already been mourned with a death-feast, but the visitors bring her back and she is received ceremonially.
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Tales from Old Fiji FEKAI ENDS HER SCOLDING / LONGA-POA 73 / THE STORY OF / THE TREE OF FEASTS.; lines 4669-4767 confidence: medium

Longa-poa wakes sad, remembers his brave and faithful men, longs for Tonga like a burning fire, and reflects that his canoe is sunk and his men are dead.

Longa-poa longs to return to Tonga after his canoe is sunk and his men are dead, but he is stranded and hungry on an empty land.
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Tales from Old Fiji FIRST GOT PIGS 43 / FIRST GOT PIGS 45 / ARE LORDS OF NAIAU 51 / ARE LORDS OF NAIAU 53; lines 3878-3950 confidence: high

With no fighting left, the Child-that-challenges-men says he will go back to earth to seek a wife; the Sky-King approves, kisses and weeps over him, but is inwardly glad because he fears him.

The Child-that-challenges-men says he will go back to earth and seek a wife; the Sky-King tells him to go down to earth and take a wife.
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Tales from Old Fiji I THE STORY OF LONGA-POA' / LONGA-POA 67 / LONGA-POA 69 / THE SAILING OF THE EXILES; lines 4384-4457 confidence: medium

Longa-poa speaks cheerfully from the deck-house, notes the good wind, smooth sea, many stars, and continuing north-east wind, urges a song, and says the woman will not live forever and they will return in peace.

Longa-poa says the woman will not live forever and that the men will go back to their own land in peace.
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Tales from Old Fiji LONGA-POA 79 / LONGA-POA 8 1 / LONGA-POA 83 / LONGA-POA 85; lines 5018-5120 confidence: medium

The king has daughters but no sons; after his death Longa-poa is made Tui or Master of Tonga because of royal kinship and public honor, and he becomes a kinder, humbler ruler through what befell him in his travels.

Longa-poa's rule is explicitly linked to what he learned from his travels and his later kinder, humbler character.
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Tales from Old Fiji LORIMER FISON. / CAME UP TO WINDWARD 3 / CAME UP TO WINDWARD 5 / CAME UP TO WINDWARD 7; lines 2151-2220 confidence: high

The old woman asks whether the arrivals have brought Lady Langi, for whose death they had mourned; the Livuka women deny bringing the Sky-Lady and say only their god is still on board.

Lady Langi is explicitly described by the old woman and the community as one for whom they had mourned; she is recognized alive and said to have come back again.
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Tales from Old Fiji MATANDUA 109 / MATANDU A 1 1 1 / MATANDUA 113 / MATANDUA 115; lines 6167-6240 confidence: high

Talingo instructs Matandua to return to Ono despite stolen paddles, use the steer-oar, take the two loving ones aboard, sail to Tonga, and fear nothing because the wind will be fair and his mother will be with him unseen; she strikes the canoe with the steer-oar.

Matandua lacks paddles, but Talingo directs him to a steer-oar that appears beside the canoe, moves in his hand, feels light, and carries the canoe swiftly toward land.
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Tales from Old Fiji MATANDUA 113 / MATANDUA 115 / MATANDUA 117 / MATANDUA 119; lines 6322-6399 confidence: high

The young man says the dead man was his father, an evil father who killed his mother Talingo; he had intended to kill him, but the gods have taken him out of his hands.

The young man asserts that he is Talingo's true son and the dead king's son, and Anga-tonu says he should be king in his father's place.
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Tales from Old Fiji MATANDUA 117 / MATANDUA 119 / MATANDUA 121 / MATANDUA 123; lines 6476-6552 confidence: medium

Anga-tonu warns that seeking the giant means death, says the young chief alone is left of the chiefs' blood, urges him to sail away and later return with children, and speaks of the light of Tonga not being quenched.

Anga-tonu advises sailing to another land, staying there until the giant is gone, then returning with children to people the land.
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Tales from Old Fiji MATANDUA 121 / MATANDUA 123 / MATANDUA 125 / MATANDUA 127; lines 6642-6727 confidence: medium

Anga-tonu, the people, Tausere, and his wife sit fearfully in a thicket, silent and despairing, waiting for tidings of death.

After the fearful wait, the young chief and Kalo-fanga come into sight carrying the giant's head on a fish-spear while the community sings.
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Tales from Old Fiji MATANDUA 127 / A TONGAN GIRL. / MATANDUA 129 / MATANDUA 131; lines 6813-6891 confidence: medium

The King longs to sail to Fiji to visit his mother's grave, appoints his eldest son to rule while he is away, and sails for Ono with Kalo-fanga and chosen warriors.

The King longs to sail to Fiji to visit the grave of his mother and begins the voyage after appointing his eldest son as temporary ruler.
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Tales from Old Fiji MATANDUA 131 / A CHIEF'S GRAVE-MOUND. / METHOD OF BURYING A CHIEF. / MATANDUA 133; lines 6894-7011 confidence: medium

They would not bury him in the foreign land; he is laid in the canoe with sand, and Kalo-fanga dies beside him, "overtaking him even on the road to Bulu, the Land of Spirits."

The king is not buried in the foreign land but is carried back to Tonga and buried in his father's tomb.
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Tales from Old Fiji THE DEATH-CANOES / THE BEGINNING OF DEATH 155 / THE BEGINNING OF DEATH 157 / THE BEGINNING OF DEATH 159; lines 7872-7980 confidence: medium

The council resolves to build a canoe to sail to Bulotu, seek Maui's pardon for evil deeds, ask to return to the land of the gods, and ask that the doom of disease and death be taken away.

The council sends a canoe to Bulotu seeking return to the land of the gods and release from death, but voyagers and later heroes fail to reach the island, which can fade from sight.
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Tales from Old Fiji THE FISHING OF MAUI / THE BEGINNING OF DEATH 141 / THE BEGINNING OF DEATH 143 / THE BEGINNING OF DEATH 145; lines 7326-7370 confidence: medium

After a long stay in Tonga, Maui and his crew return to Bulotu, where Maui triumphs over Hiku-leo and increases Hiku-leo's spite.

Maui returns with his crew to Bulotu after the island-raising voyage, but the expected report is interrupted by Akau-lea's groans and a fearful silence.
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Tales from Old Fiji THE STORY OF / THE TREE OF FEASTS. / LONGA-POA 79 / LONGA-POA 8 1; lines 4852-4937 confidence: high

The little old man says Longa-poa should go to Tonga before sunrise; Longa-poa doubts this, and the narrator calls the speaker a god as he rebukes the doubt.

The god says he can send Longa-poa back to Tonga before sunrise and provides a giant bird to take him to his land.
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Tales from Old Fiji THE TREE OF FEASTS. / LONGA-POA 79 / LONGA-POA 8 1 / LONGA-POA 83; lines 4940-5015 confidence: medium

The great bird spreads its wings, flies away, and holds Longa-poa tightly and safely to its breast.

Longa-poa is carried safely by a great bird and arrives near the king's town at daybreak.
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Tales from Old Fiji THE TREE OF FEASTS. / LONGA-POA 79 / LONGA-POA 8 1 / LONGA-POA 83; lines 4940-5015 confidence: high

At daybreak the bird lands on Tonga-tibu near the king's town; Longa-poa unties himself, enters the town, and Vea cries that his father is not dead and has come back.

Vea, the king, and the community respond to Longa-poa as one who was believed or mourned dead but has returned.
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Tales from Old Fiji XXX INTRODUCTION / LORIMER FISON. / CAME UP TO WINDWARD 3 / CAME UP TO WINDWARD 5; lines 2078-2148 confidence: medium

The old chief says the gods sent Lady Langi; he says his people have been told by the god to sail away and seek land, and he plans to return her to her father in hope of receiving land.

The old chief plans to return Lady Langi to her father and expects the father to give him land for his people because of her.
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hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena A PROTOTYPE OF THE POSMANDRES' COSMOGONY 131 / A PROTOTYPE OF THE PCEMANDRES' COSMOGONY 135 / THAT OF ITS PROTOTYPE / A PROTOTYPE OF THE PCEMANJDRES' COSMOGONY 137; lines 7884-8056 confidence: high

Reitzenstein is cited as saying the Man doctrine is not Egyptian: the Heavenly Man, Son of God, descends, becomes slave of the Fate-Sphere, loses original power into weakness and bondage, and must regain his original state.

The Heavenly Man descends into the Fate-Sphere, becomes enslaved and weakened, and must win freedom and regain his original state.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 247 / PHILO OF ALEXANDRIA . 249 / PHILO OF ALEXANDRIA 251 / PHILO OF ALEXANDRIA 253; lines 14337-14510 confidence: medium

The passage distinguishes God's many people from the higher one Race or Kin of God; perfected natural Disciples receive wisdom without toil and migrate to the incorruptible Race.

The passage describes perfected persons migrating to the incorruptible Race and the perfect man being brought from earthly things back to God by the same Logos that created the universe.
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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 killed, awakens on the funeral pyre, and tells of experiences in the invisible world; Aridaeus's parallel experiences are also framed as descriptions of after-death conditions.
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Thrice-Greatest Hermes, Vol. I: Prolegomena REMAINS OF THE TRISMEGISTIC LITERATURE 13 / REMAINS OP THE TRISMEGISTIC LITERATURE 15 / VOL. I, 17 2 / HISTORY OJ THE EVOLUTION OF OPINION 19; lines 2010-2107 confidence: medium

'Till now, my son, I, banished from my home, have lived expatriate in exile. Now safe and sound I seek my home once more.'

The attributed speech describes Hermes as exiled from home, freed from bodily bonds, and returning to a supreme happy state reached by the universe's citizens after death.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 293 / THE MYSTERIES OP ISIS AND OSIRIS 295 / THE MYSTERIES OF ISIS AND OSIRIS 297 / THE MYSTERIES OF ISIS AND OSIRIS 299; lines 16902-17014 confidence: medium

Empedocles says daimones amend faults; aether, sea, land, sun, and aether pass them along until purified and restored to rank.

Empedocles is reported as saying daimones amend faults and pass through cosmic regions until chastened and purified, then regain natural place and rank.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 289 / VOL. I. 19 / THE MYSTERIES OP ISIS AND OSIRIS 291 / THE MYSTERIES OF ISIS AND OSIRIS 293; lines 16573-16690 confidence: medium

The note quotes Naumann: several Mediterranean groups had a primitive lament, originally a funeral chant for Adonis; Egyptians changed it into a lament of Isis for Osiris, called Linos by Greeks and Maneros by Egyptians.

The note describes a lament of Isis for Osiris and quotes a lament repeatedly asking a divine beloved to return or come.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 173 / THE MYTH OF MAN IN THE MYSTERIES 175 / THE MYTH OF MAN IN THE MYSTERIES 177 / THE MYTH OP MAN IN THE MYSTERIES 179; lines 10357-10471 confidence: medium

The mystery names Eleusis and Anaktoreion are explained through coming from Above, streaming down from Adamas, and returning Above.

The passage says the spiritual group comes from Above, streams down from Adamas, and returns Above.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 191 / THE MYTH OF MAN IN THE MYSTERIES 193 / THE MYTH OF MAN IN THE MYSTERIES 195 / THE MYTH OF MAN IN THE MYSTERIES 197; lines 11394-11560 confidence: high

The passage states there was a doctrine of the "descent of man from the Man Above" and his "return to that heavenly state" by mastery of cosmic powers.

The passage explicitly describes descent of man from the Man Above followed by return to a heavenly state.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THEURGIC HERMES-CULT 97 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 101 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 103 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 105; lines 6288-6383 confidence: low

The Good Angel is identified with Mind and as father of Hermes Trismegistus; pre-flood Egyptian civilization is described as a time of divine or semi-divine rulers whose wisdom was handed on or revived by descendants after the flood.

The descendants of the pre-flood race are said to have returned from exile or reincarnated on earth to take charge of new populations after the flood subsided.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE VISION OF ER 439 / THE VISION OF ER 441 / THE VISION OF ER 443 / THE VISION OF ER 445; lines 24459-24558 confidence: high

A soul that lives a sound philosophic life and receives a favorable choice may live happily and travel an easy celestial path from here to the other world and back again.

The passage explicitly describes a path from earthly life to the other world and back again, with easier celestial or more difficult lower routes implied.
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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. II: Sermons (Corpus Hermeticum) COMMENTAEY / THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303; lines 12874-12901 confidence: high

"the Movement of / their Hands is their Flight to the Space out of which / they are come, and their Gazing on their own Faces is / Knowledge of themselves"

The figures' hand movement is their flight to the Space out of which they came, and their giving to themselves is a repeated return.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEM ANDRES, THE SHEPHERD OF MEN 39 / PCEMANDRES, THE SHEPHERD OP MEN 41 / PCEM ANDRES, THE SHEPHERD OP MEN 43 / PCEM ANDRES, THE SHEPHERD OF MEN 45; lines 2300-2430 confidence: medium

After the consummation of teaching and the Seer's return to earth, Gnosis is to be used: "The Wisdom is no man's property" and is held in trust for the world-folk.

The commentary mentions the consummation of the teaching followed by the return to earth of the Seer's consciousness.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHEED OF MEN 35 / PCEM ANDRES, THE SHEPHERD OF MEN 37 / S8 THRICE-GREATEST HERMES / PCEM ANDRES, THE SHEPHERD OF MEN 39; lines 2053-2131 confidence: high

The Master explains that Gnosis requires moral purification, a turning-away before Return, and a change of the whole nature. The little man's apparent effort is really the energizing of the Great Man.

Gnosis must be preceded by moral purification; turning-away must precede the Return, and the whole nature must be changed.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 13 / PCEMANDRES, THE SHEPHERD OF MEN 15 / PCEMANDRES, THE SHEPHERD OP MEN 17 / VOL. II.; lines 1191-1228 confidence: medium

The speaker makes them arise, becomes leader of the Race toward home, and teaches the words/logoi and how they shall be saved.

The speaker becomes a leader of the Race toward home after the teachable hearers respond.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 29 / PCEMANDRES, THE SHEPHERD OF MEN 31 / PCEMANDRES, THE SHEPHERD OF MEN 33 / PCEMANDRES, THE SHEPHEED OF MEN 35; lines 1886-1964 confidence: medium

Mind, the One Form containing all forms, comes in the Form of Man to consummate and save the cosmos by gathering it back into the Pleroma.

Mind or the One Form in the Form of Man comes to consummate and save the cosmos by gathering it to Himself and taking it back into the Pleroma.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE CUP OR MONAD 93 / THE CUP OR MONAD 95 / THE CUP OR MONAD 97 / VOL. 11. 7; lines 4437-4469 confidence: high

The Ancient Path section says one must leave habitual things to enter the Way of the Gnosis; this path is not new but is going home, return, turning back, and the Old Old Way.

The Path of the Gnosis is described as going home, return, turning back, and the Old Old Way rather than a new path.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIUM OF KINGS 289 / VOL. -11, 19 / THE ENCOMIUM OF KINGS 291 / THE ENCOMIUM OP KINGS 293; lines 12467-12537 confidence: medium

The discourse blends its end with its beginning by blessing the Better One and ending on the divinest kings who give the prize of peace; the end bends back to the Better One and Power Above.

The discourse is said to blend its end with its beginnings and to bend the end round again to the Better One.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIUM OF KINGS 303 / VOL. II. 20 / XXIII / VOL. II. 23; lines 14745-14912 confidence: high

The time is called the World’s old age. God checks crime and error, removes ill by water-flood, fire, or pestilent diseases, recalls the Cosmos to its ancient form, and is praised as Maker and Restorer.

The Cosmos is recalled to its ancient form, and this is named the rebirth of the Cosmos, the making new of all good things, and the bringing-back of Nature.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SACRED SERMON 83 / CORPUS HEEMETTCUM IV. (V.) / THE CUP OR MONAD / THE CUP OR MONAD 89; lines 4058-4136 confidence: medium

"'Tis very hard ... to leave the things we have grown used to ... and turn ourselves back to the Old Old [Path]."

The speaker urges a turn back to the Old Old Path and contrasts visible appearances with unseen realities.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16 / THE SECRET SERMOK ON THE MOUNTAIN 243; lines 10296-10442 confidence: medium

Tat has made himself ready, is quickened by his master's power, has spiritual senses born, loses touch with the physical, and must invert himself so that all things are within him.

Tat must invert himself and see all things within, while repentance arrests outgoing into externality and turns the person inward.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16 / THE SECRET SERMOK ON THE MOUNTAIN 243; lines 10917-11018 confidence: medium

The cited hymn says: “Thy Reason sings through me Thy praises” and asks, “Take back through me the All into Thy Reason,” ending with “From Thee Thy Will; to Thee the All.”

The passage describes the Universe as outbreathed through Logos and inbreathed through Man, with the All returning to God, who is source and end.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. -11, 19 / THE ENCOMIUM OF KINGS 291 / THE ENCOMIUM OP KINGS 293 / THE ENCOMIUM OF KINGS 295; lines 12540-12615 confidence: high

“train these [streams] of blessing back again unto their source,” whose germinating power “He hath Himself poured into us.”

The passage says divine streams of blessing should be trained back to their source and describes humans giving blessing back to God.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. -11, 19 / THE ENCOMIUM OF KINGS 291 / THE ENCOMIUM OP KINGS 293 / THE ENCOMIUM OF KINGS 295; lines 12540-12615 confidence: medium

God sends “tidings to this world down here” urging “the rendering of praise that brings us home again.”

God sends tidings to the world down here urging praise that brings people home again.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. / P(EM ANDRES, THE SHEPHERD OF MEN 19 / COMMENTAEY / PCEMANDRES, THE SHEPHERD OF MEN 21; lines 1314-1390 confidence: medium

The enlightenment stage heightens spiritual intuition, enabling the mystic to receive a first touch of cosmic consciousness and retain it in physical memory after returning to the normal state.

The mystic receives a first touch of cosmic consciousness and retains it in physical memory after returning to the normal state.
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jewish pseudepigrapha

The Book of Enoch INTRODUCTION / CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.); lines 4101-4192 confidence: medium

The sheep's eyes are sometimes opened and sometimes blinded until another sheep leads them back and their eyes are opened.

Another sheep arises, leads the sheep back, and their eyes are opened.
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The Book of Enoch INTRODUCTION / CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.); lines 4195-4303 confidence: medium

Three sheep turn back, enter, and begin rebuilding the fallen house while wild boars try unsuccessfully to hinder them.

Three sheep turn back, enter, and rebuild the fallen house; a tower and table are restored, though the bread remains polluted.
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The Book of Enoch INTRODUCTION / CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.); lines 4305-4394 confidence: medium

The old house is folded up and carried off with its parts; the Lord brings a greater and loftier new house and sets it where the first stood.

The old house is removed, a greater and loftier new house is set in its place, and sheep and returned beings assemble within it.
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The Book of Enoch INTRODUCTION / CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.); lines 4305-4394 confidence: high

Remaining sheep receive homage from beasts and birds; white-clothed figures and a ram move the visionary among white sheep; destroyed and dispersed beings assemble and return to the Lord's house, causing Him to rejoice.

Destroyed and dispersed beings, beasts, and birds assemble in the house; the Lord rejoices because they are good and have returned to His house.
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The Book of Enoch REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.); lines 3655-3770 confidence: medium

Seven holy ones bring Enoch to earth before his house, instruct him to declare and record everything for Methuselah and his children, say he will later be taken away, contrast the righteous with sinners and apostates, and Enoch returns to his people blessing the Lord.

Seven holy ones bring Enoch and place him on earth before his house after the heavenly-tablet episode.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2450-2585 confidence: medium

A host of wagons with riders comes on winds from east, west, and south; their noise is heard, holy ones from heaven notice it, the pillars of earth move, and all fall down to worship the Lord of Spirits.

The section heading names the return from dispersion, and the scene depicts wagons with riders coming on winds from east, west, and south before worship of the Lord of Spirits.
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The Book of Jubilees, or, The Little Genesis CHAPTER XII. 3-14 93 / CHAPTER XII. 15-25 95 / CHAPTERS XII. 26-XIII. 3 97 / CHAPTER XIII. 4-20 99; lines 12571-12726 confidence: high

Abram is wealthy in animals, servants, silver, and gold; Lot is also wealthy. Abram returns to the place of his earlier tent and altar, blesses the Lord, offers a burnt sacrifice, and calls the Most High God his God forever.

Abram returns to the place where he had pitched his tent at the beginning, blesses the Lord, and offers a burnt sacrifice.
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The Book of Jubilees, or, The Little Genesis CHAPTER XL. 5-13 227 / CHAPTER XLI. 1-15 229 / CHAPTER XLI. 16-28 231 / CHAPTER XLII. 1-15 233; lines 22729-22857 confidence: medium

Joseph releases the brothers except Simeon, fills their sacks with corn and returned gold, commands them to bring the younger brother, and the brothers report to Jacob that Simeon has been seized until Benjamin is brought.

Severe famine in Canaan leads Israel to send his sons back to Egypt to procure food, following an earlier return from Egypt to Canaan.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLI. 16-28 231 / CHAPTER XLII. 1-15 233 / CHAPTER XLIII. 7-24 237 / CHAPTER XLIV. 1-12 239; lines 23001-23154 confidence: medium

“I shall go down with thee, and I shall bring thee up (again) ... Joseph will put his hands upon thy eyes. ... Fear not; go down into Egypt.”

The speech commands the move down into Egypt without fear and promises accompaniment and later bringing up again.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLIV. 1-12 239 / CHAPTER XLIV. 13-34 241 / CHAPTER XLV. 1-12 243 / CHAPTERS XLV. 13-XLVI. 6; lines 23382-23544 confidence: medium

Joseph commands Israel before death to carry his bones when they go forth from Egypt and makes them swear because he knows Egyptians will not bring and bury him in Canaan.

Joseph commands Israel before his death to carry his bones when they go out from Egypt and makes them swear concerning those bones.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLIV. 1-12 239 / CHAPTER XLIV. 13-34 241 / CHAPTER XLV. 1-12 243 / CHAPTERS XLV. 13-XLVI. 6; lines 23382-23544 confidence: high

In a later war between Egypt and Canaan, Israel brings forth the bones of Jacob’s children except Joseph and buries them in a field in the double cave in the mountain.

The children of Israel carry the bones of Jacob’s children out from Egypt and bury them in the double cave in the mountain.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLV. 1-12 243 / CHAPTERS XLV. 13-XLVI. 6 / CHAPTERS XLVI. 7-XLVII. 1 247 / CHAPTERS XLVII. 2-XLVIII. 1 249; lines 23694-23842 confidence: medium

Mount Sinai is mentioned; Prince Mastema is described as seeking to slay Moses at the lodging-place on the way to Egypt and to deliver the Egyptians out of Moses' hand, because Moses was sent to execute judgment and vengeance on them.

Prince Mastema seeks to slay Moses while Moses is returning to Egypt, but Moses is delivered from his hand.
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The Book of Jubilees, or, The Little Genesis CHAPTER XVI. 19-26 117 / CHAPTERS XVI. 27-XVII. 8 110 / CHAPTER XVII. 9-18 / CHAPTER XVIII. 1-15 123; lines 14460-14610 confidence: medium

Abraham returns to his young men, goes to Beersheba, dwells by the Well of the Oath, celebrates a yearly seven-day joyful festival, and the festival is ordained and written on heavenly tables for Israel and its seed.

Abraham celebrates a seven-day festival because of the seven days during which he went and returned in peace, and the observance is ordained for Israel.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXII. 15-21 141 / CHAPTER XXII. 22-30 143 / CHAPTER XXIII. 1-12 145 / CHAPTER XXIII. 13-20 147; lines 16370-16545 confidence: medium

They stand with bows, swords, and war to turn others back into the way, but they do not return until much blood has been shed on the earth.

Armed efforts try to turn people back into the way, yet survivors do not return from wickedness to the way of righteousness.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163 / CHAPTERS XXVI. 32-XXVII. 6 165 / CHAPTER XXVII. 7-24 167; lines 17881-17972 confidence: high

The Lord identifies himself as the God of Abraham and Isaac and promises Jacob the land, numerous seed, blessing for all families of nations through him and his seed, divine presence, protection wherever he goes, and return to the land in peace.

The Lord promises Jacob the land, numerous seed, blessing for nations through him and his seed, continued presence, protection, and return to the land.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163 / CHAPTERS XXVI. 32-XXVII. 6 165 / CHAPTER XXVII. 7-24 167; lines 17881-17972 confidence: high

Jacob goes from the Well of the Oath toward Haran, reaches Luz/Bethel on the mountains at evening, turns aside, sleeps alone, and places a stone at his head under a tree.

Jacob departs for Haran, and the Lord promises to keep him wherever he goes and bring him back to the land in peace.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXVIII. 9-11 / CHAPTER XXVIII. 12-24 173 / CHAPTERS XXVIII. 25-XXIX. 7 175 / CHAPTER XXIX. 8-16 177; lines 18682-18867 confidence: medium

The Amorites are described as wicked and sinful; Jacob sends Laban away to Mesopotamia and returns to Gilead.

Jacob sends Laban away, returns to Gilead, crosses the Jabbok and Jordan, and settles as a pastoral figure.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XII. 26-XIII. 3 97 / CHAPTER XIII. 4-20 99 / CHAPTER XIII. 21-29 / CHAPTER XIV. 1-14 103; lines 12887-13064 confidence: high

After sunset, ecstasy and great darkness fall on Abram, and he is told his seed will be strangers in another land, brought into bondage, and afflicted for four hundred years.

The oracle foretells that Abram’s seed will be enslaved and afflicted, that the oppressing nation will be judged, and that the fourth generation will return.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163 / CHAPTERS XXVI. 32-XXVII. 6 165; lines 17754-17878 confidence: medium

After Jacob goes to Mesopotamia, Rebecca’s spirit is grieved and she weeps; Isaac tells her not to weep, because Jacob goes in peace and will return in peace.

Isaac comforts Rebecca by saying Jacob goes in peace and will return in peace.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXVII. 25-XXVIII. 8 169 / CHAPTER XXVIII. 9-11 / CHAPTER XXVIII. 12-24 173 / CHAPTERS XXVIII. 25-XXIX. 7 175; lines 18509-18679 confidence: high

After Rachel bears Joseph, Laban goes to shear sheep; Jacob calls Leah and Rachel, reports a dream-command to return to his father’s house, and they agree to go with him.

Jacob reports a dream-command to return to his father’s house, then departs with wives, children, and possessions toward Canaan and Gilead.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / MUNDI. / CHAPTER I. 1-9 3 / CHAPTER II. 10-17 5; lines 3910-4069 confidence: high

Afterward the people will turn to the Lord from among the Gentiles with all heart, soul, and strength; the Lord will gather them, and they will seek and find him.

The people turn back from among the Gentiles with their whole heart and soul, seek the Lord, and are gathered from all the Gentiles.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION 11 / INTRODUCTION / INTRODUCTION / INTRODUCTION; lines 3492-3660 confidence: medium

Moses receives law tables and instruction on past and future history; the outline lists apostasy, captivity, return, temple rebuilding, prayer, redemption, divine dwelling, and angelic writing of law.

The outline sequences apostasy, captivity, return, rebuilding of the temple, prayer, and God’s promise to redeem and dwell with the people.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 2253-2378 confidence: high

The author is said to give an apocalypse of Maccabean times from Antiochus Epiphanes' persecution to the Messianic kingdom: Chasids rebuke elders for forsaking law and covenant, corruption brings judgment and civil strife, Maccabeans try to reclaim Hellenisers, Syria attacks, and Israel returns to the law, is transformed, and triumphs over foes.

The Chasids rebuke elders for forsaking the law and covenant, and Israel later returns to the law.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 2253-2378 confidence: medium

The author is said to give an apocalypse of Maccabean times from Antiochus Epiphanes' persecution to the Messianic kingdom: Chasids rebuke elders for forsaking law and covenant, corruption brings judgment and civil strife, Maccabeans try to reclaim Hellenisers, Syria attacks, and Israel returns to the law, is transformed, and triumphs over foes.

The apocalyptic sequence moves from persecution and national suffering to Israel's return, transformation in the Messianic kingdom, and triumph over foes.
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The Book of Jubilees, or, The Little Genesis MUNDI. / CHAPTER I. 1-9 3 / CHAPTER II. 10-17 5 / CHAPTER I. 18-26 7; lines 4237-4280 confidence: low

The passage proposes broad prophetic descriptions of Israel's and Judah's apostasies, the Exile, the Return from captivity, and restored theocracy as found in Deuteronomy xxviii-xxx, while admitting the explanation may be inadequate.

The passage mentions Exile, Return from captivity, and restored theocracy after apostasies of Israel and Judah.
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african bantu

The Ila-Speaking Peoples of Northern Rhodesia, Vol. I A SCENE AT KASENGA. / HISTORY / VOL. I 17 C / GROOVES IN ROCK IN BATOKA HILLS, 20 MILES SOUTH OF KAUNGA.; lines 1640-1744 confidence: medium

Ngabo conflict: Shankalu's people fish in the Inyonzi pool claimed by Musanana's people; both sides receive support, five men are killed, and Musanana is displaced and later returned by Lewanika's induna.

Musanana is driven out and later returned by Lewanika's intervention; Chiyadila people are dispersed and later allowed home after indemnity.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. I A SCENE AT KASENGA. / HISTORY / VOL. I 17 C / GROOVES IN ROCK IN BATOKA HILLS, 20 MILES SOUTH OF KAUNGA.; lines 1836-1926 confidence: medium

Kawambala's wounded son escaped and later returned with an army; Jipumpu withdrew to Congo country for a year, then returned, defeated opponents, and ruled as Kasempa.

Jipumpu withdraws into Congo country for a year, returns, defeats opposition, and rules with the title Kasempa.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. I VOL. I D / HISTORY / PT. I / VOL. I E; lines 2904-2945 confidence: medium

Colonel Harding, white officers, and native allies march to Mala; Mungalo flees, is captured, and is sent into exile for some years before being allowed to return to Mala.

Mungalo flees, is captured, exiled for some years, and eventually allowed to return to Mala.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. I VOL. I K / CH. V / DOMESTIC ANIMALS / THE BA-ILA CHURN.; lines 5059-5124 confidence: high

The return to the village a few months later is called kubola; milk and butter are stored, women grind meal, young men in white clay and war ornaments bring the cattle home, and a large feast follows.

The cattle return after several months in a named ceremony involving stored milk and butter, meal preparation, decorated young men, and a feast.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II A MAN PLAYING THE BUDIMKA. / CH. XXV / THE BA-ILA AT PLAY / FOUR BA-ILA PIANOS.; lines 10437-10466 confidence: low

On their return they make a thank-offering at the Iwanga; it is said to have been introduced from the Bambwela.

The fragment explicitly states that on return a thank-offering is made at the Iwanga.
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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 DYNAMISM / VOL. II G / VOL. II H / THE DOCTRINE OF SOULS; lines 4224-4310 confidence: medium

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 returned man dies in earnest if someone from his former home sees him alive in Chundu.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II PART II / VOL. II 2 C / CH. XXVHI FOLK-TALES 387 / PART III; lines 16537-16652 confidence: high

The chief's men tell the woman to take a journey; she agrees, taking a ceremonial axe and carrying a pot of fat.

The chief repeatedly sends men to take the wife, while the husband tracks, confronts, and finally escapes with her home.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THE DIVINITIES / A NEAR VIEW OF THE SACRED ENCLOSURE AT THE GATEWAY. / CH. XXII / THE DIVINITIES; lines 6985-6999 confidence: medium

The next rite, funku owa kuzhola munganda mufu, is glossed as beer to bring the deceased into the house and is described as welcoming the ghost home.

The passage identifies a beer rite as bringing the deceased into the house and welcoming the ghost home.
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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 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: high

Namulenga commands an end to cattle-killing and violent mourning acts, denounces witchcraft, says he causes men to be reborn, and tells Mupumani to go down again and give his words.

Mupumani is told to go down again and give words denouncing mourning practices and witchcraft, then returns and tells the vision to visitors.
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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: high

The passage states the Ba-ila belief that almost every living person will return to earth, except ghosts serving sorcerers and great community mizhimo such as Shimunenga.

The passage states that the Ba-ila believe almost every person now living will return to earth, while certain ghosts and great mizhimo are exceptions.
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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 6144-6263 confidence: high

Ba-ila are said to think some spirits were created at the beginning, given bodies, briefly live free after bodily death, and then receive other bodies; disembodied spirits desire rebirth.

The passage describes spirits leaving worn bodies, remaining briefly disembodied, and returning to earth as newborn children identified as specific ancestors.
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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 6265-6374 confidence: high

The namesake invoked is not just any living person with the same name, but the one whose name was given after birth, probably a grandfather; the example names a boy Mungalo after consultation with diviners and after he accepts the breast at the name's mention.

The passage identifies the person as the reborn grandfather or ancestor whose name he bears, while also describing that ancestor-namesake as the person's guardian spirit.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II VOL. II I / THE MABWABWA AROUND A GRAVE. / CH. XXI / THE DOCTRINE OF SOULS; lines 5106-5123 confidence: high

Sezongo's son had a son born to him, and the child was “the old chief who had returned to earth.”

The passage says that the child born to Sezongo's son was proved to be the old chief returned to earth.
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The Life of a South African Tribe, Vol. I (The Social Life) C. THE AGE OF PUBERTY / THONGA. / SOME REMARKS ON THE CIRCUMCISION SCHOOL / D. MARRIAGE; lines 4400-4509 confidence: medium

The fiancé may work in mines to complete lobolo; on return, in the ceremony called hlomula mutwa, the shangwane removes a long white bone thorn from his hair, described as removing fatigue and suffering.

The fiancé returns from possible mine work and the shangwane removes a white bone thorn, explicitly said to remove fatigue, suffering, and wounding thorns.
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The Life of a South African Tribe, Vol. I (The Social Life) D. MARRIAGE / E. MATURE AGE. / F. OLD AGE / G. DEATH; lines 5416-5512 confidence: medium

The prayer addresses the ancestors, says they have taken the deceased and that he has gone back to them, and asks that the living mourn in peace.

The prayer says the deceased has gone back to the ancestors who are addressed as being yonder.
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The Life of a South African Tribe, Vol. II (The Psychic Life) A. CLOTHING AND ORNAMENTS / B. HABITATION / C. UTENSILS / D. COMMERCE; lines 4347-4452 confidence: medium

Popular songs were sung on the road or about traders; one song has tired carriers asking their leader to allow them to return home.

A road song has tired carriers ask to go home and compares proper leadership or protection to a mother and to a female elephant with young.
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The Life of a South African Tribe, Vol. II (The Psychic Life) A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN / A. MEDICAL ART / B. POSSESSIONS; lines 17729-17815 confidence: medium

Schools of magicians rival one another and steal drugs. Sindondondo disappears for two or three years, is considered dead, then returns claiming to have lived at the bottom of the sea, where underwater chiefs gave him the nd^und^u drug roots.

Sindondondo is said to disappear for years, be considered dead, reappear claiming to have lived at the bottom of the sea, and return with a powerful drug given by chiefs under water.
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The Life of a South African Tribe, Vol. II (The Psychic Life) A. THE NOUN. THE POWER OF CLASSIFICATION / B. THE VERB AND THE POWER OF COMBINATION / C. SYNTAX AND THE POWER OF CO-ORDINATION / D. ADVERBS AND THE POWER OF DESCRIPTION; lines 5281-5372 confidence: low

The passage lists terms for tomorrow, the day after tomorrow, three following days, several past days, and nearby years; it says the fourth future day is the one when commercial travelers break a plate to be obliged to come home, and that counting days or years farther is uncommon.

A day-name gloss says commercial travelers break a plate in order to be obliged to come home.
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The Life of a South African Tribe, Vol. II (The Psychic Life) B. THE CONCEPTION OF HEAVEN / A. MEDICAL ART / B. POSSESSIONS / C. WITCHCRAFT; lines 18398-18477 confidence: medium

Nwashihandjime is said to have disappeared from the village for months and returned from the desert emaciated but full of new magical powers; hiccoughing is noted as a symptom of bewitchment by mitisa or of magical power.

Nwashihandjime is said to disappear from his village for months and return from the desert emaciated but full of new magical powers.
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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 10939-11052 confidence: medium

Other people object that there is only one sun, which passes under the earth and returns the next day; the first group replies that an earth with no bottom prevents this.

An alternative explanation states that there is one sun which passes under the earth and comes back the following day.
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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 12918-13024 confidence: medium

Ngomongomo had been captured, but his gods helped him by covering him with a disgusting eruption of pimples; he was left on the island, brought back, and gave the explanation of what happened.

Ngomongomo is said to have been captured, supernaturally spared, returned, and provided the explanation that made others accept the account as true.
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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 14395-14491 confidence: high

Before the returning boy enters the village, his father sits at the great entrance, cuts the neck of a selected hen, throws it on the boy's luggage, the hen leaps in agony, and the officiant plucks bloodstained feathers and pronounces tsu.

The returning son waits outside the village while his father performs a hen sacrifice at the entrance and thanks the gods for his safe return.
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ekoi

In the Shadow of the Bush BEYOND NETIM 243 / BEYOND NETIM 245 / BEYOND NETIM 247 / BEYOND NETIM 249; lines 13030-13134 confidence: medium

On shore, Atikawt throws the medicine over his shoulder without looking round; the river rises and blocks the pass, so he can continue without fear of pursuit.

After escaping, Atikawt can proceed without fear of pursuit, and the Giantess realizes the man she intended to feast on has fled homeward.
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In the Shadow of the Bush BIRTH CUSTOMS 129 / CHAPTER XII / BIRTH CUSTOMS 131 / BIRTH CUSTOMS 133; lines 7449-7544 confidence: medium

Women quarrel about the boy, and one says he is the son of the flowers of the tree. The foster-mother accepts him anyway; the boy says that because people know he is a flower-child, he must go back whence he came.

The flower boy says he must go back whence he came and runs into the bush to the flowering plant; the fruit girl also begins to say she must go back, though the sentence is incomplete.
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In the Shadow of the Bush BIRTH CUSTOMS 131 / BIRTH CUSTOMS 133 / BIRTH CUSTOMS 135 / BIRTH CUSTOMS 137; lines 7647-7761 confidence: high

The old woman hides, sees four beautiful girls cooking and eating in her house, asks them to stay as her children, and receives their condition that the herbs from which they sprang—Etinyung, Ikaw, Etidut, and Etigi—must never be given to them to eat.

The daughters agree to live with the old woman only if they are not fed their source-herbs, and Etinyung’s marriage repeats the prohibition; when the taboo is broken, Etinyung must leave and returns to her foster-mother.
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In the Shadow of the Bush CHAPTER XII / BIRTH CUSTOMS 131 / BIRTH CUSTOMS 133 / BIRTH CUSTOMS 135; lines 7547-7644 confidence: high

The husband's sister says to the crying child, "Hush! You son of a fruit!"; the wind carries the sound to the mother, who runs home protesting that everyone had promised not to say she came from fruit.

In both the Mbum and Ebbuya stories, a hostile naming of fruit or fungus origin is followed by the plant/fungus-origin figure's departure and by the stated loss of a possible child-obtaining custom.
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In the Shadow of the Bush CHAPTER XIV / THE SOUTH CAMEROONS 153 / THE SOUTH CAMEROONS 155 / THE SOUTH CAMEROONS 157; lines 8620-8720 confidence: medium

After the rising was suppressed, the shooter fled, later returned because of yearning for home, and hid for ten years in a ground hole behind boulders in the nearby bush until discovered and reported.

The man who shot Queisz flees, is drawn back by yearning for home, and hides near his town in a hole in the ground for ten years before discovery and execution.
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In the Shadow of the Bush CHAPTER XXII / GHOSTS 231 / GHOSTS 233 / GHOSTS 235; lines 12377-12471 confidence: medium

The Chieftainess says the ghost country is Mfam Akabansi, or Ghost town, and instructs the mother to say the dead person was her elder sister, sing a song asking for the thing that kills, and give the dead person's name as Ngbe Eing.

The Chieftainess names the destination as Ghost town, gives the mother procedure for obtaining the object, and the mother returns home with the Ejimm iron.
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In the Shadow of the Bush CHAPTER XXXI / FOLK-LORE 337 / FOLK-LORE 339 / FOLK-LORE 341; lines 17441-17548 confidence: high

The girl says her father and mother are alive, decides to return to her own father, seeks the road by which Obassi Osaw sent her to earth, and finds a high tree with a long rope hanging from it.

The girl decides to return to her father, finds the route by which Obassi Osaw sent her to earth, and climbs a rope toward his land.
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In the Shadow of the Bush EKOI OF THE CROSS RIVER / CHAPTER XXI / FUNERAL CEREMONIES 223 / FUNERAL CEREMONIES 225; lines 11905-12000 confidence: medium

A woman's ghost returns to earth with a magic cloth, leaves it by the road, and a boy takes it; the cloth answers the ghost and identifies itself as tied around the boy's loins.

A woman's ghost comes back to earth with a magic cloth and returns to look for it after a boy takes it.
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In the Shadow of the Bush FOLK-LORE 337 / FOLK-LORE 339 / FOLK-LORE 341 / FOLK-LORE 343; lines 17551-17655 confidence: medium

A firewood collector hears Ara weeping, reports her voice, and Obassi sends twelve slaves who find and carry Ara home.

Ara is found weeping, brought home, bathed, fed, gifted, and installed in a house.
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In the Shadow of the Bush FOLK-LORE 343 / FOLK-LORE 345 / FOLK-LORE 347 / FOLK-LORE 349; lines 17882-17982 confidence: medium

An unnamed speaker tells Effion to return to his heavenly home and hang the shining stone where earth folk can see it; Effion takes the stone, climbs a palm tree, and is lifted by its leaves into heaven.

Effion, identified as belonging to the sky people, returns to heaven carrying the shining stone and presents it to the Lords of the Sky.
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In the Shadow of the Bush FOLK-LORE 355 / FOLK-LORE 357 / FOLK-LORE 359 / FOLK-LORE 361; lines 18531-18635 confidence: medium

'Mi takes his gun and matchet, learns Isse has died, hunts in the bush, sees a squirrel, is surrounded by darkness, and hears his dead friend's voice asking whether he chooses death or life.

Isse is reported dead, then speaks to 'Mi from darkness as his dead friend and later appears walking as in life and directing activity in the cleared place.
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In the Shadow of the Bush FOLK-LORE 399 / FOLK-LORE 401 / S.B. D D / FOLK-LORE 403; lines 20703-20751 confidence: medium

The man is sent with three men and Uponnsoraw to the river; he climbs a palm tree, strikes it with a matchet, and the girl rises briefly covered with ornaments before the witnesses report back.

The girl appears from the river, is caught with nets, drawn to land, washed, and carried to the chief's house.
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In the Shadow of the Bush GHOSTS 233 / GHOSTS 235 / GHOSTS 237 / GHOSTS 239; lines 12574-12678 confidence: high

After the playing, Atem asks to go with Echi; the town says she may choose because he married her. They depart, and Echi returns the gun, matchet, and body parts at the towns where they were lent.

Atem accompanies a ghost husband beyond the towns into the ghost town, is threatened there, and is sent back home by a ghost helper.
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In the Shadow of the Bush GOVERNMENT, ETC. 317 / GOVERNMENT, ETC. / GOVERNMENT, ETC. 321 / GOVERNMENT, ETC. 323; lines 17068-17134 confidence: medium

The man brings Ara to town, asks people to go to the river with nets; Ara calls Ome, who surfaces, and the townsfolk catch her and bring her home secretly.

Ome is brought home without Ngonne's knowledge, then comes out from hiding with a knife and kills the slave who mistreated Ara and tried to destroy her mistress.
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In the Shadow of the Bush GOVERNMENT, ETC. / GOVERNMENT, ETC. 321 / GOVERNMENT, ETC. 323 / CHAPTER XXXI; lines 17137-17230 confidence: high

As in the case of Persephone, no netherworld visitor may eat ghost-offered food or return to sunlight becomes impossible; necessary food is usually supplied by the Lame Boy or the Woman with Sores.

Visitors may not eat food offered by ghosts, or they will never return to sunlight.
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In the Shadow of the Bush GOVERNMENT, ETC. / GOVERNMENT, ETC. 321 / GOVERNMENT, ETC. 323 / CHAPTER XXXI; lines 17137-17230 confidence: medium

Tomatoes from a dead sister’s ghost are brought back uneaten for planting in the upper world; egg plants from the Chieftainess of the Ghosts are given to a returning visitor for distribution among the living.

Tomatoes from a dead sister’s ghost are brought back for planting, and egg plants from the Chieftainess of the Ghosts must be distributed among the living.
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In the Shadow of the Bush LIFE IN PEACE AND WAR 269 / LIFE IN PEACE AND WAR / LIFE IN PEACE AND WAR 273 / LIFE IN PEACE AND WAR 275; lines 14294-14407 confidence: high

Ekandem and her maid go to fetch water from the spring; Ekandem hears Nkundak, a bird friend of her father, and identifies herself as daughter of Obassi Nsi.

Nkundak recognizes Ekandem, tells both girls to hold his wings, flies them to his house, and informs Obassi Nsi, who finds the lost children there.
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In the Shadow of the Bush LIFE IN PEACE AND WAR 283 / LIFE IN PEACE AND WAR 285 / CHAPTER XXVII / ART 291; lines 14973-15018 confidence: medium

The narrator describes returning from a long tour; Oban chief men congratulate the party on safe return from a long and dangerous journey, and the collected objects include pottery from a far-away Ekoi branch and unfamiliar musical instruments.

The visitors congratulate the party on returning safely from a journey described as long and dangerous.
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In the Shadow of the Bush LIFE IN PEACE AND WAR 277 / CHAPTER XXVI / LIFE IN PEACE AND WAR 279 / LIFE IN PEACE AND WAR; lines 14601-14701 confidence: high

An adviser gives the first girl edible clay or chalk and instructs her to sleep on hearth ashes, avoid touching her husband's sores, refuse hair arrangement, wash only in black spring water, bring some of it home, and avoid the clear white water because it causes disease; he says ghosts wish to keep her but obedience allows safe return.

The adviser states rules for conduct among the ghosts and says observance will allow safe return; the first girl follows key prohibitions and returns, while the second rejects them and does not return safely.
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In the Shadow of the Bush LIFE IN PEACE AND WAR 277 / CHAPTER XXVI / LIFE IN PEACE AND WAR 279 / LIFE IN PEACE AND WAR; lines 14601-14701 confidence: medium

An adviser gives the first girl edible clay or chalk and instructs her to sleep on hearth ashes, avoid touching her husband's sores, refuse hair arrangement, wash only in black spring water, bring some of it home, and avoid the clear white water because it causes disease; he says ghosts wish to keep her but obedience allows safe return.

The passage describes travel to a ghost town, the desire of ghosts to keep the visitor, a successful return home by the first girl, and the second girl's death followed by return to the ghosts forever.
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In the Shadow of the Bush OBEREKKAI TO ETARA 205 / OBEREKKAI TO ETARA 207 / FOBEREKKAI TO ETARA 209 / OBEREKKAI TO ETARA 211; lines 11238-11287 confidence: medium

Agbo returns to the female friend who helped him toward the ghost people; she asks about the chalk, and he says he has eaten it.

Agbo returns to the helper associated with his journey to the ghost people and later acts with power ordered by the Queen of the Ghosts.
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In the Shadow of the Bush OBEREKKAI TO ETARA 207 / FOBEREKKAI TO ETARA 209 / OBEREKKAI TO ETARA 211 / P 2; lines 11289-11341 confidence: medium

The jar containing the town's Eja medicine was accidentally broken; the inhabitants scattered in the bush, hoping to escape the vengeance of the Juju.

The inhabitants scatter into the bush to avoid the Juju's vengeance and later gather again to form a town after time has passed.
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In the Shadow of the Bush THE SOUTH CAMEROONS 153 / THE SOUTH CAMEROONS 155 / THE SOUTH CAMEROONS 157 / THE SOUTH CAMEROONS 159; lines 8723-8761 confidence: medium

The narrator describes Ekoi as devoted parents, says killing a nursing infant for safety seems almost inconceivable, and suggests hunger, constant trekking, hiding, pity for the children’s suffering, and belief in their spirits’ return after peace as possible causes.

The narrator says the mothers may have acted in the belief that the infants’ spirits would return to earth after peace was restored.
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In the Shadow of the Bush WOMAN-POSITION, ETC. 113 / U4 IN THE SHADOW OF THE BUSH / I 2 / CHAPTER XI; lines 6774-6811 confidence: high

A superstition 'forbids all quarrelling in a house where there are little children'; the children are said to love 'sweet words, kind looks, and gentle voices.'

Children are described as having reincarnated into a family and as able to forsake the earth until a chance comes to return elsewhere.
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jewish christian

Deuteronomy Chapter 1 / Footnotes / Chapter 2 / Chapter 3; lines 247-305 confidence: medium

Borders are described, and men of valor are commanded to pass armed before their brothers while wives, little ones, and livestock remain until Yahweh gives rest and each returns to his possession.

Men of valor are told to pass over armed before their brothers until Yahweh gives rest and the brothers possess their land; afterward each returns to his own possession.
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Deuteronomy Chapter 14 / Chapter 15 / Chapter 16 / Chapter 17; lines 1062-1102 confidence: medium

The king must not multiply horses, return the people to Egypt for horses, multiply wives, or greatly multiply silver and gold; Yahweh says, “You shall not go back that way again.”

The king is forbidden to cause the people to return to Egypt to multiply horses, because Yahweh has said not to go back that way again.
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Deuteronomy Chapter 2 / Chapter 3 / Footnotes / Chapter 4; lines 307-382 confidence: high

From there, the people will seek and find Yahweh when searching with all heart and soul; in oppression and latter days they will return and listen, because Yahweh is merciful and will not forget the fathers’ covenant.

After oppression and scattering, the people are told they will seek Yahweh, find him, return to him, and listen to his voice.
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Deuteronomy Footnotes / Chapter 28 / Chapter 29 / Chapter 30; lines 1794-1834 confidence: high

Blessing and curse are set before the people; after being driven among nations, they call them to mind and return to Yahweh with heart and soul.

The passage describes scattered outcasts being gathered by Yahweh, released from captivity, and brought back to the ancestral land.
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Exodus Footnotes / Chapter 3 / Footnotes / Chapter 4; lines 228-294 confidence: medium

Moses asks Jethro to let him return to his brothers in Egypt; Jethro says to go in peace; Yahweh tells Moses in Midian to return because those seeking his life are dead; Moses takes his wife, sons, donkey, and God's rod and returns toward Egypt.

Moses asks to return to his brothers in Egypt, Yahweh tells him to return because those seeking his life are dead, and Moses travels toward Egypt with his family and God's rod.
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Genesis Chapter 12 / Footnotes / Chapter 13 / Chapter 14; lines 820-868 confidence: high

The victors take the goods and food of Sodom and Gomorrah, take Lot, Abram’s brother’s son who lived in Sodom, and depart.

Lot is taken from Sodom and Abram pursues the captors, attacks them, and brings back Lot, goods, women, and other people.
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Genesis Chapter 14 / Chapter 15 / Footnotes / Chapter 16; lines 914-950 confidence: high

Yahweh’s angel tells Hagar to return to her mistress and submit herself under her hands.

The angel tells Hagar to return to her mistress and submit under her hands.
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Genesis Chapter 29 / Chapter 30 / Footnotes / Chapter 31; lines 1978-2066 confidence: high

Jacob hears Laban's sons accuse him of taking their father's wealth, sees Laban's face changed toward him, and Yahweh tells him to return to his fathers' land and relatives.

Yahweh tells Jacob to return to the land of his fathers and relatives, and the God of Bethel commands him to leave and return to the land of his birth.
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Genesis Chapter 29 / Chapter 30 / Footnotes / Chapter 31; lines 1978-2066 confidence: medium

Jacob hears Laban's sons accuse him of taking their father's wealth, sees Laban's face changed toward him, and Yahweh tells him to return to his fathers' land and relatives.

Jacob leaves secretly with his household and property after perceiving hostility, and Laban's pursuit is checked by a divine dream warning.
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Genesis Chapter 44 / Footnotes / Chapter 45 / Chapter 46; lines 3086-3154 confidence: high

God speaks to Israel in night visions, tells Jacob not to fear going down into Egypt, promises to make him a great nation, to go down with him, to bring him up again, and says Joseph will close his eyes.

God explicitly frames the move as going down into Egypt and promises to bring Jacob up again, while Jacob’s household then enters Egypt.
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Genesis Chapter 45 / Chapter 46 / Chapter 47 / Chapter 48; lines 3220-3264 confidence: medium

Israel tells Joseph he is dying, says God will be with him and bring him again to the land of his fathers, and says he has given Joseph one portion above his brothers, taken from the Amorite with sword and bow.

Israel tells Joseph that God will be with him and will bring him again to the land of his fathers.
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Genesis Chapter 47 / Chapter 48 / Chapter 49 / Chapter 50; lines 3334-3386 confidence: high

Joseph asks Pharaoh’s staff to request permission because his father made him swear to bury him in his grave in Canaan; Pharaoh permits him to go.

Israel’s burial is tied to an oath and to a grave in Canaan; his sons carry him there and bury him in Machpelah.
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Genesis Chapter 47 / Chapter 48 / Chapter 49 / Chapter 50; lines 3334-3386 confidence: high

Joseph says God will “bring you up out of this land to the land which he swore to Abraham, to Isaac, and to Jacob,” and takes an oath that his bones will be carried up.

Joseph says God will visit the group and bring them up out of Egypt to the land sworn to Abraham, Isaac, and Jacob, and he requires that his bones be carried up.
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Genesis Chapter 47 / Chapter 48 / Chapter 49 / Chapter 50; lines 3334-3386 confidence: high

Joseph says God will “bring you up out of this land to the land which he swore to Abraham, to Isaac, and to Jacob,” and takes an oath that his bones will be carried up.

Joseph’s final oath requires the children of Israel to carry his bones up from Egypt when God visits them.
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Genesis Footnotes / Chapter 13 / Chapter 14 / Chapter 15; lines 870-912 confidence: high

Yahweh foretells that Abram’s offspring will be foreigners, servants, and afflicted for four hundred years; the serving nation will be judged; the offspring will come out with wealth; Abram will die peacefully; and the fourth generation will return because Amorite iniquity is not yet full.

Yahweh foretells that Abram’s offspring will live as foreigners, serve and be afflicted by another people, that the serving nation will be judged, and that the offspring will later come out with wealth and return.
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Genesis Footnotes / Chapter 31 / Footnotes / Chapter 32; lines 2094-2164 confidence: high

Jacob prays to the God of Abraham and Isaac, recalls the command to return and the promise of good, asks deliverance from Esau, and repeats the promise of offspring like the sand of the sea.

Jacob’s prayer quotes the divine command to return to his country and relatives and recalls the promise of good.
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Genesis Footnotes / Chapter 32 / Footnotes / Chapter 33; lines 2166-2211 confidence: medium

Esau proposes the journey and an escort; Jacob asks to travel gently because the children and young livestock cannot be overdriven; Esau returns to Seir.

Jacob travels onward after meeting Esau, comes in peace to Shechem in Canaan from Paddan Aram, encamps, buys land, and erects an altar.
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Genesis Footnotes / Chapter 42 / Footnotes / Chapter 43; lines 2879-2951 confidence: high

The famine is severe; the grain from Egypt has been eaten; Israel tells the sons to go again and buy food.

The severe famine and exhausted grain compel Israel to send the men back down to Egypt to buy food.
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Genesis Footnotes / Chapter 45 / Chapter 46 / Chapter 47; lines 3156-3218 confidence: medium

As death nears, Israel asks Joseph to put his hand under his thigh and swear not to bury him in Egypt, but to carry him out and bury him with his fathers; Joseph swears, and Israel bows at the bed's head.

Near death, Israel asks Joseph not to bury him in Egypt but to carry him out and bury him with his fathers; Joseph swears to do so.
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Leviticus Footnotes / Chapter 24 / Footnotes / Chapter 25; lines 1623-1709 confidence: high

Seven sabbaths of years make forty-nine years; a trumpet is sounded on the Day of Atonement; the fiftieth year is holy Jubilee, liberty is proclaimed, people return to property and family, and ordinary agricultural harvesting is suspended.

The fiftieth year proclaims liberty, returns people to property and family, releases sold possessions, and releases an impoverished servant and his children to family possession.
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Numbers Chapter 11 / Footnotes / Chapter 12 / Chapter 13; lines 1073-1139 confidence: high

Yahweh tells Moses to send men, one prince from each tribe, to spy out Canaan, which Yahweh gives to the children of Israel; Moses sends them from the wilderness of Paran.

Yahweh and Moses send scouts from the wilderness; they go up to inspect Canaan and return after forty days with a report.
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Numbers Chapter 12 / Chapter 13 / Footnotes / Chapter 14; lines 1141-1228 confidence: medium

The congregation weeps, murmurs against Moses and Aaron, wishes for death in Egypt or the wilderness, fears capture or death of wives and little ones, and proposes choosing a leader to return to Egypt.

The congregation says it would be better to return to Egypt and proposes choosing a leader for that return.
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Numbers Chapter 30 / Chapter 31 / Footnotes / Chapter 32; lines 2442-2530 confidence: medium

Reuben and Gad propose to build sheepfolds and cities, go armed before Israel until all receive their place, and keep their own inheritance east of the Jordan.

The tribes' armed men must pass over the Jordan before Yahweh to battle and may afterward return to their houses and possession east of the Jordan.
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malay

Malay Magic BINTANG DUA-B'LAS / MAGIC SQUARES / ORDER OF THE COLOURS / A SPECT- CO MPA SSES; lines 30856-30954 confidence: medium

For an absconder, a single circle of figures is used; figures pointing toward the center signify that the absconding party will return or be caught, while those pointing away signify the opposite.

In absconder divination, figures pointing toward the center signify that the absconding party will return or be caught, while outward-pointing figures signify the opposite.
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Malay Magic BRINGING HOME THE RICE-CHILD / ADDITIONAL CEREMONIES / SEARCHING FOR THE MOTHER-SHEAF / TREATMENT OF THE MOTHER-SHEAF; lines 13839-13940 confidence: high

The last sheaf is reaped by the owner's wife, carried to the house, threshed, and mixed with the Rice-soul.

The last sheaf is carried home, the Rice-soul is deposited in the rice-bin, an invocation asks the Rice-soul to return home, and rice from the first seven heads is reserved for next year's seed and tepong tawar.
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Malay Magic BURIAL / FUNERALS / FUNERAL PRA YERS / MEDICAL RITES; lines 22239-22369 confidence: medium

Therapeutic rites are classified as propitiatory, neutralisatory for destroying the evil principle, expulsory for casting it out, and revivificatory for recalling a sick person's soul.

Revivificatory ceremonies are described as recalling a sick person's soul, and the water-jar ceremony uses artificial flowers to attract the soul.
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Malay Magic PECULIAR SANCTITY OF THE REGALIA / SANCTITY OF THE HEAD / HAIR- CUTTING AND THE LIKE / THE SOUL OF MAN; lines 2727-2841 confidence: high

The Human Soul or Semangat is described as a species of “Thumbling,” “a thin, unsubstantial human image,” or mannikin, absent temporarily in sleep, trance, and disease, and permanently after death.

The soul is said to be absent in sleep, trance, disease, and death, and charms call it back to the sick person’s body-house and casing.
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Malay Magic REGALIA OF MALAY SOVEREIGNS / MAGIC POWERS OF THE REGALIA / CHARACTERISTICS OF ROYALTY / EQUIPMENTS OF ROYALTY; lines 1917-2012 confidence: high

As the Raja S'ri Rama sets out, he adopts sedang budiman; a young snake writhes at his feet, glossed as his midday shadow, and a young eagle flies against the wind overhead.

The Raja's one forward step is glossed as leaving his country, while two backward steps are glossed as a sign that he will return.
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Malay Magic RITUAL OF THE CEREMONY / VEGETA TION CHARMS / TAKING THE RICE-CHILD / BRINGING HOME THE RICE-CHILD; lines 13516-13638 confidence: medium

The narrator follows the Pawang and Eldest Bearer; the bearer continues shielding the Rice-child from the sun with an umbrella as they reach the house-ladder.

The rite centers on bringing the Rice-child home from the field, receiving it at the threshold, and installing it with rice-baskets after reaping.
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Malay Magic SPIRITS OF VARIOUS RANKS / THE SUCKING CHARM / RAJA KAHAR'S ILLNESS / RECALLING THE SOUL; lines 24426-24532 confidence: high

By analogy with other ceremonies, the wandering soul would be recalled into the cup or dough image, transferred to the soul-cloth under it, and passed to the patient in the soul-cloth.

The passage repeatedly describes a wandering or escaping soul being summoned back, caught, and returned to the patient or to its own house and house-ladder.
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Malay Magic THE JOGET / THE ORCHESTRA / SYMBOLIC DANCES / THE MONKEY DANCE; lines 24967-25066 confidence: medium

At the end, the spirit is exorcised, or “escorted back” to the seventh heaven from which it came.

At the end of the dance, the spirit is exorcised and escorted back to the seventh heaven from which it came.
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Malay Magic THE ORCHESTRA / SYMBOLIC DANCES / THE MONKEY DANCE / THE PALM-BLOSSOM DANCE; lines 25069-25146 confidence: medium

The first sheaf is destroyed, the second is fumigated and introduced, the closing chant asks the spirit to return to his own place, and the spoiled sheaves are laid beneath a banana-tree.

The closing stanzas request the spirit to return to his own place.
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Malay Magic THE SOUL OF MAN / CALLING THE SOUL / IMPORTANCE OF COLOUR / SOULS OTHER THAN HUMAN; lines 3107-3194 confidence: high

The tale is introduced as told by Selangor Malays. Megat Sajobang, son of a married Sakai couple at Ulu Klang, asks his mother for passage to see other countries, leaves, and returns ten or twelve years later wealthy, with a splendid ship, pregnant wife, seven midwives, and a body-guard with a drawn sword.

Megat asks for passage to see other countries, leaves Ulu Klang, and returns ten or twelve years later rich enough to own a splendid ship.
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Malay Magic THE SUCKING CHARM / RAJA KAHAR'S ILLNESS / RECALLING THE SOUL / INVOCATIONS TO THE SOUL; lines 24535-24631 confidence: medium

Charm calls: “soul of this sick man” to “Return into the frame and body” and to its own house, ground, parents, and sheath.

The passage describes a sick person’s soul as escaping, half outside the body, or returning, and gives rites to recall or reseat it.
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Malay Magic THE WAXEN IMAGE / SO WIN G DISSENSION / BEATING THE SHADOW / RECALLING A SOUL; lines 31779-31890 confidence: high

The charm asks the addressee to be enamoured and distraught and says, “Come back to your home, / Come back to your palace.” The narrator says it is intended to induce a wandering soul to return to its owner and reports a taboo against anyone passing between the light and the patient.

The charm's final lines call the addressee back home and to the palace, and the narrator says the intended effect is to induce a wandering soul to return to its owner.
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Pagan Races of the Malay Peninsula, Volume 1 CHAPTER X. / VOL. I 2 K / THE SOCIAL ORDER / VOL. I 2 L; lines 28091-28231 confidence: medium

Many Sakai formerly enslaved and converted by Malays are said to have used British power to go back to hunting monkeys and wild pigs; the passage also notes their jungle knowledge and game-capturing skill.

After British power was established, many Sakai formerly enslaved and converted by Malays are said to have gone back to hunting monkeys and wild pigs.
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Pagan Races of the Malay Peninsula, Volume 1 TART II / VOL. I / CHAPTER VII. / KAJ OF PEA; lines 18763-18914 confidence: medium

The second charm is introduced as one used for calling the Rice-soul home at harvest-time, glossed with 'panggil semangat padi'; the visible, OCR-damaged text summons the soul, mentions a girl child and boy child, and speaks of bearing the souls homeward and into the house.

The second charm is explicitly described as calling the Rice-soul home at harvest-time and its visible text speaks of summoning and bearing souls homeward into the house.
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Pagan Races of the Malay Peninsula, Volume 1 TART II / VOL. I / CHAPTER VII. / KAJ OF PEA; lines 19037-19166 confidence: high

The Besisi have a ceremony, compared with Malay practice, for bringing the Rice-soul back to the house; the Rice-soul is suspended from the roof ridge-pole rather than put in a rice-bin, and a great feast follows.

The passage explicitly describes a ceremony that brings the Rice-soul back to the house at harvest time and places it in a specific part of the house.
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Pagan Races of the Malay Peninsula, Volume 2 CHAI-. V SAVAGE MALAYS OF SELANGOR 157 / MUSIC, SONGS, AND FEASTS / CHAP. V SAVAGE MALAYS OF SELANGOR 159 / CHAP. V SAVAGE MALAYS OF SELANGOR 163; lines 9255-9441 confidence: medium

The child says they will roam the forest and snare wild birds, but catches nothing; the child has no hope, is not strong enough to climb, and has a wallet with broken cords.

After reporting failed snares, weakness, and broken wallet cords, the child returns home with a Hornbill and asks Granny and kin to cook, eat, and share it.
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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: high

Pie often appears as a Semang with long, thick, bushy hair over his body; some say he returned to Kari with Simei, while others say he sleeps in the Jelmol Mountains and will yet return.

Some accounts say Pie sleeps in the Jelmol Mountains and will yet return.
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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: medium

Mertang and B'lo came from Rising Land in the sky and returned there, taking a house from the sources of the Kenaboi river.

Mertang and B'lo come from Rising Land in the sky and return there, taking a house with them.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF MALACCA 339 / CHAP. VI SAVAGE MALAYS OF MALACCA 341 / CHAP. VI SAVAGE MALAYS OF MALACCA 343 / CHAP. VI SA VAGE MALA YS OF MALACCA 345; lines 18439-18510 confidence: medium

Bataks from Sumatra kill many Mantra; Merak Galang reunites the survivors, builds a ship, takes them to Rum, disembarks them safely, and returns alone to Malacca.

Merak Galang builds a ship to carry the remaining Mantra to Rum for safety, returns alone to fight, and later brings the people back.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF MALACCA 339 / CHAP. VI SAVAGE MALAYS OF MALACCA 341 / CHAP. VI SAVAGE MALAYS OF MALACCA 343 / CHAP. VI SA VAGE MALA YS OF MALACCA 345; lines 18439-18510 confidence: medium

Bataks from Sumatra kill many Mantra; Merak Galang reunites the survivors, builds a ship, takes them to Rum, disembarks them safely, and returns alone to Malacca.

Merak Galang returns alone from Rum to Malacca, cannot be wounded or arrested, and defeats the Batak invaders.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF SELANGOR 309 / CHAP. VI SAVAGE MALAYS OF SELANGOR 311 / SAVAGE MALAYS OF SELANGOR 313 / CHAP. VI SA VAGE MALA YS OF SELANGOR 315; lines 17029-17108 confidence: medium

The Besisi migration tradition was taken down from a young Jakun informant; it says, “We came from a land at the edge of the sky,” in the country where the sun comes to life, beyond Siam, more than a man’s lifetime away.

The Besisi say they came from the edge of the sky, went south to Johor, and returned out of fear of a cruel Malay Raja.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 239 / VOL. II R / SAKAI OF PERAK 247 / SAKAI OF PERAK 263; lines 14522-14637 confidence: high

Her Malay husband unsuccessfully tries to recover her; her Malay sons feel villagers' reproaches, go to Bertang, persuade her to leave, and she leaves her Sakai husband and children behind.

Jaja' is persuaded to return toward her former home, becomes reluctant because of expected reproach, drowns herself in a rivulet, and the river is named Sungei Jaja'.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK / SAKAI OF PERAK / BIRTH-CUSTOMS AND BELIEFS / CHAP. I SAVAGE MALAYS OF SELANGOR 13; lines 717-861 confidence: high

The Polong charm invokes broken tools and a fallen tree-trunk, asks that the bones of jaws and strings of the tongue be broken, and orders beings from the sea, crags, and soil to return to those places.

The Polong charm sends beings from the sea, crags, and soil back to those places; the Pontianak charm assigns Pontianak and Jin to plant locations and tells the demons not to lodge there.
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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: high

Opening statement: a sleeper's soul is supposed to leave the body, visit dreamed places, and cause death if permanently detained away from the body.

The passage repeatedly states that the soul departs during sleep or waking illness and danger follows if it does not return.
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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

Mongol procedure: make the body attractive with clothes and possessions, wash and incense the patient, call the patient's name, stretch a coloured cord from head to door, have a priest warn the soul, throw seed, and keep the cord around the patient's neck for seven days.

In the Mongol ritual, a coloured cord is stretched from the patient's head to the hut door to help the soul find its way back.
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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: medium

A Santal story says a sleeping man's soul, in lizard form, enters a water pitcher, is trapped when the pitcher is covered, and the man dies; when the lizard is released and returns, the body revives.

The Santal man revives when the lizard returns to his body, and the Transylvanian woman wakes when the fly enters her mouth.
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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

The soul may leave during waking hours as well as sleep, and sickness or death may result if the absence is prolonged; Mongol explanations of sickness include the soul's absence or inability to find its way back.

The Mongol practice calls the patient's name, makes the body attractive, uses a cord to show the way home, and performs actions when the soul is said to return.
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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 3265-3343 confidence: high

At the grave, Karen mourners use split bamboos and sticks to show their souls how to climb out, avoid burying souls in the bamboos, and carry the bamboos away while asking their souls to come with them.

Multiple rites aim to bring a soul back to its owner, lead it home, or restore it to a patient’s body using ritual speech, objects, processions, or bodily placement.
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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 3265-3343 confidence: high

Karen funeral practices include tying children during a passing funeral, using split bamboo and sticks at the grave to show souls how to climb out, avoiding burying souls with bamboos, carrying the bamboos away, and using three branch-hooks while calling the spirit to prevent it from remaining with the dead.

Multiple rites aim to call, lure, catch, carry, or command the soul back into or onto the patient or vulnerable person.
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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 3345-3421 confidence: medium

The friends pray that the devil take the offerings and release the patient's soul; they let a hen loose as ransom, bring some items home, place a bowl by the patient's head, and announce the soul's release.

The passage repeatedly describes rites or actions intended to release a soul and restore it to a sick person, householder, or body.
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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 3892-3959 confidence: high

A man returning from a journey may be thought to have contracted magical evil from strangers and must undergo purification before readmission to tribe and friends.

The passage repeatedly describes returned travelers as requiring cleansing, washing, marking, reception with water, or other treatment before normal social contact.
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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 3892-3959 confidence: high

A returning traveler may be thought to have contracted magical evil from strangers and must undergo purification before rejoining tribe and friends.

Multiple examples describe returnees from journeys or long absences undergoing cleansing, washing, marking, fat-giving, water-sprinkling, or other precautions before reintegration.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6147-6234 confidence: medium

The passage says Adonis spends half or a third of the year in the lower world and the rest in the upper world, and Frazer interprets this as vegetation or corn buried in earth and reappearing above ground.

Adonis is said to spend part of each year in the lower world and the rest in the upper world, which the passage connects to buried and reappearing 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

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: 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 to spend a third, or in another account a half, of each year with Pluto underground and to come forth in spring to dwell above with Demeter and the gods.

Proserpine spends part of each year underground and returns in spring; the passage calls this annual death and resurrection, descent and ascension.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8746-8810 confidence: medium

Frazer says the Bithynian Bormus resembles Lityerses: Bormus, a king's son or son of a wealthy distinguished man, was annually mourned by reapers after his death or disappearance; he disappeared while fetching water and in one version was carried off by water nymphs.

The reapers' song for Bormus is interpreted as lamentation over the corn-spirit's death and a prayer for return in renewed vigor next year.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 775-852 confidence: medium

Jerome of Prague is said to have found a Lithuanian tribe that worshipped the sun and venerated a large iron hammer; priests said a king once shut the sun in a tower until the signs of the zodiac broke it open with that hammer and released the sun.

In the Lithuanian priests’ story, the sun is invisible for months because a king has shut it in a tower; the signs of the zodiac break the tower open with an iron hammer and release the sun.
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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 1140-1211 confidence: high

The Thesmophoria is described as an autumn festival celebrated by women alone, representing with mourning a descent into the lower world and with joy a return from the dead.

The Thesmophoria is described as representing with mourning the descent of Proserpine or Demeter into the lower world and with joy her return from the dead.
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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 2284-2369 confidence: medium

At midsummer, the narrator sees fifty men process westward, led by a painted, shell-bedecked priest and followed by the torch-bearing Shu-lu-wit-si, or God of Fire; the old brother says they go to the city of the Ka-ka and the home of 'our others.'

At midsummer a Zuni procession departs to a named other destination and returns four days later in ritual costume carrying living turtles.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2284-2369 confidence: medium

An eyewitness sees a procession of fifty men go westward, led by a painted, shell-bedecked priest and followed by the torch-bearing Shu-lu-wit-si, or God of Fire.

The Zuni procession departs to the city of the Ka-ka and returns four days later bearing living turtles.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2371-2451 confidence: medium

The turtle is killed with prayers, plumes, and offerings; its flesh and bones are placed in a little river so it may return to eternal life in the dark waters of the lake of the dead; the shell is made into a dance-rattle.

The turtle is killed with offerings, its remains are placed in water for return to the lake of the dead, and the author says the killing sends the soul back to spirit-land.
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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 2371-2451 confidence: medium

Frazer asks why a turtle believed to contain a kinsman’s soul would be killed; he proposes communication with the other world, returning spirits welcomed and sent away, and the Zuni dead fetched back as turtles and sent to spirit-land by killing, while noting the meaning is obscure.

The passage states that spirits of the dead are commonly believed to return to old homes, be welcomed and feasted, and then be sent away; Frazer applies this pattern to the Zuni turtle ceremony.
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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 2803-2868 confidence: high

The Maoris put the first fish caught back into the sea with a prayer that it may tempt other fish to come and be caught.

The Maoris return the first fish caught to the sea with a prayer that it may draw other fish to be caught.
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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 7733-7804 confidence: medium

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 youths are taken to the forest and later returned to parents; Huskanaw youths are confined in the woods and later brought back into towns under supervision.
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basque

Basque Legends ALTABISKARCO CANTUA. / SONG OF ALTABISCAR. / SONG OF LELO. / SONG OF ALTABISCAR.; lines 10095-10216 confidence: medium

The ballad The Betrothed of Tardetz has differing versions with the same outline: the Tardetz lord wants his elder daughter to marry a king; she loves Sala the miller's son, laments being sold like a heifer, and the wedding bells will become funeral bells; the incomplete romance apparently ended with her corpse brought back to her father's castle.

The narrator says the romance apparently ended with the bride's corpse being brought back to her father's castle.
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Basque Legends AN ESSAY ON THE BASQUE LANGUAGE, / BY M. JULIEN VINSON. / BASQUE POETRY. / I.--PASTORALES.; lines 9173-9250 confidence: medium

Helène is condemned to death; Clarice offers to die for her, both escape, the boys thought murdered reappear, and the tale ends happily.

The twin boys, said to have been murdered, reappear before the happy ending.
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Basque Legends EZKABI-FIDEL. / SUGGESTED EXPLANATION OF THE ABOVE TALE (THE LADY-PIGEON AND HER COMB). / THE YOUNG SCHOOLBOY. / THE SON WHO HEARD VOICES.; lines 5658-5787 confidence: medium

The mother, father, and two servants come to Rome; the mother confesses aloud in church, the son forgives her, the parents die from joy, and he rewards the merciful servant while sending the other to the mountain as a charcoal-burner.

The mother confesses her crime in church, the son recognizes her, opens his arms, and forgives her.
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Basque Legends EZKABI-FIDEL. / SUGGESTED EXPLANATION OF THE ABOVE TALE (THE LADY-PIGEON AND HER COMB). / THE YOUNG SCHOOLBOY. / THE SON WHO HEARD VOICES.; lines 6038-6139 confidence: high

After a year and a day Juan remains on the rock; the angel asks whether he wants to be at Marie Louise's marriage and requires a promise of half her future child before carrying him to her door. The angel is identified as the soul of the dead debtor Juan had saved.

After a year and a day on the rock, Juan is carried to Marie Louise's house on the marriage day and is recognized there.
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Basque Legends II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT. / THE GRATEFUL TARTARO AND THE HEREN-SUGE. / THE SEVEN-HEADED SERPENT. / THE SERPENT IN THE WOOD.; lines 1894-2033 confidence: high

If she does not find him on return, she must 'wear out seven pairs of shoes, six of leather and one pair of iron ones' before finding him.

The serpent states she must wear out seven pairs of shoes if she fails to find him, and the narrative describes her journey through successive pairs, ending with iron shoes.
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Basque Legends II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT. / THE GRATEFUL TARTARO AND THE HEREN-SUGE. / THE SEVEN-HEADED SERPENT. / THE SERPENT IN THE WOOD.; lines 1894-2033 confidence: medium

The serpent says his time is nearly finished, identifies himself as a king's son condemned for four years to be a serpent, and gives her a silver-gilt distaff and spindle and a silk handkerchief.

The serpent asks her to return after two days, but her father prevents her return; when she arrives, she does not find the king’s son and must undertake the long search.
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Basque Legends MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL. / SUGGESTED EXPLANATION OF THE ABOVE TALE (THE LADY-PIGEON AND HER COMB).; lines 5491-5582 confidence: medium

The healer asks to be made governor, summons Laur-Cantons, asks what he did with his wife, points to the gallows, and receives his confession about the merchant, the chain, and the chest thrown into the sea.

The woman who was cast into the sea becomes governor, summons Laur-Cantons, the merchant, and the witch, and obtains confessions before punishment or pardon.
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Basque Legends SATAN AND BULGIFER; ABRAHAM AND ISAAC. / LELOAREN CANTUA. SONG OF LELO. / ALTABISKARCO CANTUA. / SONG OF ALTABISCAR.; lines 9945-10073 confidence: medium

The enemy is counted backward from 20 to 1 and then none; Etcheco Jauna is told to go home with his dog, embrace wife and child, clean arrows, store horn, and sleep while eagles eat flesh and bones bleach.

Etcheco Jauna is told to return home with his dog, embrace his wife and child, clean and store weapons, and sleep.
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Basque Legends SUGGESTED EXPLANATION OF THE ABOVE TALE (THE LADY-PIGEON AND HER COMB). / THE YOUNG SCHOOLBOY. / THE SON WHO HEARD VOICES. / VARIATION OF THE ABOVE.; lines 6142-6254 confidence: high

Marie Madeleine refuses to marry the general because she is married to Juan, mourns in her room for seven years, and is about to marry the general at her father’s wish.

Juan is believed drowned, survives seven years, and is transported to the royal house on the eve of Marie Madeleine’s planned wedding.
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Basque Legends SUGGESTED EXPLANATION OF THE ABOVE TALE (THE LADY-PIGEON AND HER COMB). / THE YOUNG SCHOOLBOY. / THE SON WHO HEARD VOICES. / VARIATION OF THE ABOVE.; lines 6651-6718 confidence: medium

The bridegroom asks who the king is; the lady identifies a gentleman present; the bridegroom kills him with a sword and says she need not fear him.

The servant later identifies the king who condemned her; in the love-test variant, the exiled youngest daughter reveals herself at the wedding feast and matters are made right.
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Basque Legends THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL.; lines 4801-4901 confidence: medium

Fidel rides to the city, breaks the gates by touching them with his weapon, is honored, receives the treasury key and papers, announces the war is over, then returns to the old horse and hides his success while his brothers-in-law mock him.

After securing peace, Fidel returns to the stuck old horse and lets his brothers-in-law mock him as if he had done nothing.
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Basque Legends THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL.; lines 4903-5020 confidence: medium

The king banishes his sons-in-law with his two daughters to the desert place where Fidel formerly lived; Fidel and his wife live richer than the king, with power from his precious head.

After Fidel is crowned, the king banishes the sons-in-law with his daughters to the desert place where Fidel formerly lived.
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Basque Legends THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL.; lines 5321-5380 confidence: medium

"At present you must go into your country, and you must get a priest. He shall baptize me, and then we will go into your country."

The young lady requires the husband to fetch a priest to baptize her before they go to his country, and after baptism they set out there.
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Basque Legends THE POOR SOLDIER AND THE RICH MAN. / THE STORY OF THE HAIR-CLOTH SHIRT (LA CILICE). / THE SAINTLY ORPHAN GIRL. / THE SLANDERED AND DESPISED YOUNG GIRL.; lines 8537-8652 confidence: high

The captain fears his mother and sister's conduct, returns secretly as a foreign captain, chooses his wedding chamber, and asks whether they can get a young girl for him.

The captain suspects mistreatment and returns secretly in the dress and persona of a foreign captain to observe the household.
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Basque Legends THE POOR SOLDIER AND THE RICH MAN. / THE STORY OF THE HAIR-CLOTH SHIRT (LA CILICE). / THE SAINTLY ORPHAN GIRL. / THE SLANDERED AND DESPISED YOUNG GIRL.; lines 8537-8652 confidence: medium

The captain has a successful voyage, returns with money, marries soon after arrival, and later wishes to make another voyage.

The captain repeatedly departs by sea and returns; the crucial return occurs after fears about his wife’s treatment.
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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: medium

The widow's son returns home; the next day he has a frightful disease like leprosy with an infectious smell, and his mother seeks help from a saintly monk.

After the widow's son returns home from Rome, he is covered with a leprosy-like disease and seeks an extraordinary cure.
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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

At the royal visit, the king is astonished by the singing tree and the meal; the bird asks whether the young woman is a cat, the young men a dog and a bear, and whether it is shameful to leave one's wife eighteen years in an underground dungeon.

The bird states that the wife has lived eighteen years in an underground dungeon; the king frees her, and the water restores her youth.
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Basque Legends THE STEP-MOTHER AND THE STEP-DAUGHTER. / THE COBBLER AND HIS THREE DAUGHTERS (BLUE BEARD). / THE WHITE BLACKBIRD. / THE SISTER AND HER SEVEN BROTHERS.; lines 7634-7749 confidence: medium

The heroine dresses as a man, a prince falls in love with her, scenes are compared to the converse of Achilles in Scyros, they marry, and after seven years the devil-husband reappears.

After the heroine marries the prince, the devil-husband reappears after seven years.
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Basque Legends THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING. / THE FISHERMAN AND HIS SONS.; lines 4144-4234 confidence: high

The man says he will not go away because he is wretched; he tells of losing an unequaled house with gold, diamond, and precious-stone materials; a woman hides him; the sun smells a Christian and says he must eat him; the mother asks the sun to pity him.

The man repeatedly describes his lost unequaled house, consults powerful beings, travels a long distance, recognizes the house, and restores it to its former place.
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Basque Legends THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING. / THE FISHERMAN AND HIS SONS.; lines 4144-4234 confidence: medium

The man reaches the house of the south wind, where an old woman carrying water fills many barrels and warns that her son eats everything when hungry and furious. The man says he seeks his beautiful house after abandoning his wife and has been sent by the sun.

The man says he had abandoned his wife while seeking the house, and after using the snuff-box he is carried to her and they live happily.
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Basque Legends VARIATION OF THE ABOVE. / THE STEP-MOTHER AND THE STEP-DAUGHTER. / THE COBBLER AND HIS THREE DAUGHTERS (BLUE BEARD). / THE WHITE BLACKBIRD.; lines 7468-7516 confidence: medium

The brothers see him coming, decide to throw him into a cistern, take the blackbird, throw him and the lady into the water, and leave the horse outside.

The youngest brother and young lady are thrown into cistern water and are saved by the fox, after which they return to the king.
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zoroastrian

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 12890-13014 confidence: medium

Auharmazd foretells that Hushe^ar brings creatures back to their proper state; near the millennium's end Peshyotanu appears, while enemies relying on fiendishness oppress sovereignty, destroy fire, and weaken religion.

Auharmazd foretells that Hushe^ar brings the creatures back to their proper state.
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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, 4-9. 217 / CHAPTER III, 12-17. 22 1 / CHAPTER III, 18-22. 223 / CHAPTER III, 23-25. 225; lines 12632-12718 confidence: high

The call addresses “O illustrious Peshyotanu” and commands him to walk forth to Iran, which Auharmazd created, and “restore again the throne of sovereignty of the religion.”

Peshyotanu is called from Kangdez to the countries of Iran and instructed to restore the throne of sovereignty of the religion; he is also called glory of the Kayans and just restorer of the religion.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter III. / CHAPTER III, 4-9. 217 / CHAPTER III, 12-17. 22 1 / CHAPTER III, 18-22. 223; lines 12539-12629 confidence: medium

Auharmazd sends Neryosang the angel and Srosh the righteous to Kangdez, formed by Siyavakhsh, and to A'itro-miyan son of Vii-tasp, called the glory of the Kayans and just restorer of the religion.

Auharmazd sends divine messengers to Kangdez and Peshyotanu, who is Kayan-associated and called the just restorer of the religion, commanding him to walk forth to Iran.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XX, 5-9. 77 / CHAPTER XX, 10-19. 79 / CHAPTER XX, 20-30, 81 / CHAPTER XX, 31 -XXI, 2. 8; lines 6554-6645 confidence: high

All the listed liquids, through growth or through the formed body, mingle again with the rivers; the body formed and growth are said to be one.

Liquids are said to mingle again with rivers, and waters return to their sources over timed periods.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XX, 5-9. 77 / CHAPTER XX, 10-19. 79 / CHAPTER XX, 20-30, 81 / CHAPTER XX, 31 -XXI, 2. 8; lines 6554-6645 confidence: medium

Plant growth is strongly connected with the root; likewise, blessings uttered by the righteous return to themselves in the same proportion.

Blessings uttered by the righteous are said to come back to themselves in proportion, after an analogy with waters and plant roots.
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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

Sam became immortal; because of disregard for the Mazdayasnian religion, the Turk Niha wounded him with an arrow while he slept in the plain of Peiyansai, bringing unnatural lethargy upon him in the heat.

Sam is immortal but held in lethargy under protection until Dahak becomes unfettered, at which point Sam arises and slays him.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast I06 BUNDAHW. / CHAPTER XXVIII, 3-I5. IO7 / CHAPTER XXVIII, 36-44. I I 3 / CHAPTER XXIX, 3-5. I I 7; lines 8068-8172 confidence: medium

The passage says these are the immortal ones, names Narsih, Tus, Giw, Ibairaz the causer of strife, and Ashavazd among them, and states that they will all come forth.

The passage groups named persons as immortal and says they will all come forth.
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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 1947-2068 confidence: medium

After the dishevelled-haired demons appear, Hushe(^ar is born near Lake Frazdan; Vahram the Var^avand is born toward TTinistan, gathers Hindu and A^ini troops at age thirty, is reinforced by Iranian warriors, and defeats the demon races with immense slaughter.

Hushe(^ar appears as one of the last apostles; Vahram the Var^avand defeats demon races; Peshyotanu, an immortal son of Vi.ftasp, is summoned to re-establish sacred fires.
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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.

Soshyans rouses Sam Nariman; Sam accepts the religion, becomes immortal, and kills Dahak after Dahak escapes confinement and tyrannizes the world.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX / INTRODUCTION.; lines 2360-2445 confidence: medium

The Kayan king Var^avand advances from the frontiers of India and takes Iran after a great battle, to the inhabitants' delight.

Var^avand, a Kayan king, takes possession of Iran after battle, and Peshyotanu is summoned from Kangdez to restore religious ceremonies.
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The Zend-Avesta, Part I: The Vendidad DIFFERENT RELATIVES / X CONTENTS. / CHAPTER I. / INTRODUCTION, I. XV; lines 641-681 confidence: low

The Oxford Vendidad had been sent from England to Etienne Fourmont; Anquetil resolved to bring France the books of Zoroaster and a European translation.

The narrative sequence includes a departure from France, years of danger and struggle, the acquisition of religious books and knowledge from custodians, and return with the acquired material.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 2140-2251 confidence: high

Late traditions make Zoroaster a native of Shiz; Shiz has the fire temple of Azerekhsh; kings came on foot in pilgrimage; Zoroaster went from Shiz to Mount Sebilan, remained in retirement, returned with the Zend-Avesta, and declared himself a prophet.

The tradition says Zoroaster leaves Shiz for Mount Sebilan, remains in retirement, returns with the Zend-Avesta, and declares prophetic status.
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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 3443-3547 confidence: high

Azi Dahaka, the serpent, is let loose and takes hold of the world again; the passage explains disappearance of light as sleep, absence, or death and reappearance of light as awakening, return, or the arrival of a son.

The passage explicitly links temporary disappearance of light to sleep, absence, or death and its reappearance to awakening, return, or the arrival of a son.
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The Zend-Avesta, Part I: The Vendidad XXXIV VENDIDAD. / INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU; lines 1587-1673 confidence: medium

The Dinkar/ date for the final Avesta is linked to Shapur II's Iran; Mazdeism is described as threatened by Mani's religion, and Zoroaster is said to prophesy that the holy religion will be overthrown and restored three times.

The passage reports a prophecy in which the holy religion is overthrown three times and restored three times, with named agents of overthrow and restoration.
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The Zend-Avesta, Part I: The Vendidad XXXIV VENDIDAD. / INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU; lines 1587-1673 confidence: medium

Adarbad is described as a holy man under Shapur II who survived melted brass poured on his breast; the author says the miracle was probably borrowed from the legend of Zoroaster and interprets Adarbad as restoring Mazdeism and closing the Holy Writ.

Adarbad is said to restore Mazdeism, give definitive form to the religious book, and restore the Avesta to purity after religious confusion and Manichaean threat.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VIII. / ABAN YA,ST. 6 I / ABAN YAST. 65 / ABAN YA5T. 69; lines 3566-3611 confidence: high

The male figure flies for three days and nights toward his own house, cannot turn down, and at the beneficent dawn prays to Ardvi Sura Anahita.

After being unable to descend during a three-day flight, the supplicant invokes Anahita; she appears, seizes his arm, and he reaches earth and his own house unharmed.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XIII. / XVII. / XVIII. / XXII.; lines 9476-9544 confidence: medium

Translator note: Keresaspa sleeps in Peshyansai; heavenly glory stands over him so that when Az-i-Dahak is unfettered he may arise and slay him, with a myriad guardian spirits protecting him.

The note says Keresaspa sleeps under protection until Az-i-Dahak becomes unfettered, at which point he may arise and slay him.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XVIII. / MIHIR VAST. 139 / XXII. / MIHIR YAST. 141; lines 6997-7020 confidence: high

A cow driven astray invokes Mithra for help, longs for the stables, and asks when he will bring the group back and turn them from the den of the Dru^ to the right way.

The cow driven astray asks Mithra to bring the group back to the stables and turn them back to the right way from the den of the Dru^ where they were driven.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXII. / MIHIR YAST. 141 / XXIII. / XXIV.; lines 7115-7181 confidence: low

After the setting of the sun, Mithra goes over the breadth of the earth, touches both far ends of the wide round earth, and surveys everything between earth and heaven.

The verse says Mithra goes over the earth after sunset, and an editorial note suggests he retraces his steps during the night, comparing this with a Hindu sun-return idea.
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micronesian

The Caroline Islands: Travel in the Sea of the Little Lands CHAPTER XI / RETURN TO COLONY ; TO MUTOK AND PANIAU / CHAPTER XII / IQO THE CAROLINE ISLANDS; lines 7841-7936 confidence: low

King Absolute had strictly forbidden the narrator to explore or visit these parts again, so revisiting them involved personal risk.

The narrator states that King Absolute had forbidden a return to the area and that the party revisits at personal risk; later Chaulik urges return and the party departs.
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The Caroline Islands: Travel in the Sea of the Little Lands CHAPTER XX / NORTH YAP RETURN TO TARRANG / CHAPTER XXI / STAY AT TARRANG AND DEPARTURE FOR HONG KONG; lines 12173-12260 confidence: medium

After barter, the narrator's party starts for Tarrang with three carved combs, a bamboo betel-box, and a marafau necklace of black hibiscus fibre, described as an adult youth's insignia.

The narrator and E. leave for Tarrang and then board the arriving Santa Cruz, which brings workmen reinforcements.
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The Caroline Islands: Travel in the Sea of the Little Lands HONG KONG TO MANILLA / CHAPTER III / YAP AND THE MARIANNES TO PONAPE DESCRIPTION / OF PONAPE; lines 2005-2125 confidence: low

At the steamer's whistle the narrator boards, promises to revisit the host on the return from Ponape, and says detailed notes on customs, antiquities, traditions, folklore, marine life, flora, and geography are reserved for a later chapter.

The narrator promises to look up the host on the way back from Ponape and states that the promise was kept.
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The Caroline Islands: Travel in the Sea of the Little Lands INTRODUCTION. / INTRODUCTION J / GENERAL SKETCH OF THE CAROLINES / SPANISH MICRONESIA; lines 880-989 confidence: medium

After the Spanish conquest of the Mariannes, many Chamorro fled to Uleai and Lamotrek; Uleai people and neighbors annually assembled at Lamotrek with eighteen or twenty canoes, sailed to Guam, stayed until April or May, and returned before the southwest monsoon.

The annual February assembly, voyage to Guam, stay until April or May, and return because of the southwest monsoon form a recurring seasonal voyage sequence.
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The Caroline Islands: Travel in the Sea of the Little Lands IQO THE CAROLINE ISLANDS / ZOS THE CAROLINE ISLANDS / CHAPTER XIV / FROM PANIAU TO MARAU; lines 8383-8495 confidence: high

"Two brethren went northward from Ponape to seek new lands" and later saw the midnight sky red with "a great blaze of fire" before returning in terror.

The brothers see the midnight sky red with a great blaze of fire and return home in terror.
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The Caroline Islands: Travel in the Sea of the Little Lands IQO THE CAROLINE ISLANDS / ZOS THE CAROLINE ISLANDS / CHAPTER XIV / FROM PANIAU TO MARAU; lines 8383-8495 confidence: high

A variant says the elder brother perished and the Kotar or kingfisher bird saved the younger brother, carrying him home on its back.

A variant says the elder brother perishes and the kingfisher saves the younger by carrying him home on its back.
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The Caroline Islands: Travel in the Sea of the Little Lands N-.E. / PART III / CHAPTER XI / RETURN TO COLONY ; TO MUTOK AND PANIAU; lines 6967-7083 confidence: low

The narrator visits the Spanish Governor, spends three days at Langar with Captain Weilbacher, talks with the Lap of Langar and Paliker acquaintances, and meets visitors from Ngatik or Raven’s Island.

The chapter heading and opening sequence frame the narrator as returning to the Colony and then making further visits to Langar, Mutok, and Kiti.
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The Caroline Islands: Travel in the Sea of the Little Lands N-.E. / PART III / CHAPTER XI / RETURN TO COLONY ; TO MUTOK AND PANIAU; lines 7085-7186 confidence: low

The narrator plans a stay on Paniau, goes to Ascension Bay for mail and supplies, and returns with provisions including biscuit, beef, tea, sugar, tobacco, kerosene, matches, knives, and axes.

The passage narrates the first-person return from Ascension Bay to Paniau with provisions and the subsequent crossing to the island station.
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The Caroline Islands: Travel in the Sea of the Little Lands NORTH YAP RETURN TO TARRANG / CHAPTER XXI / STAY AT TARRANG AND DEPARTURE FOR HONG KONG / THE INVENTION OF STONE MONEY; lines 12394-12442 confidence: high

After three months of study, Anagumdng takes seven men, described as the usual perfect number in Yap tradition, mans a large canoe, and sails toward Balao under the guidance of Mageriger or the Pleiades.

Anagumdng departs with seven men by canoe into unknown southern waters in quest of Balao, guided by the Pleiades, and later returns with the stones.
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The Caroline Islands: Travel in the Sea of the Little Lands PILUNG ADOLOL, A CHIEF OF RUL / CHAPTER IX / CHAPTER X / STAY ON LELE; lines 6567-6659 confidence: medium

A breeze ruffles the bay; the Tulengkun strains at her moorings; the travelers farewell shore friends, board, sail twelve miles to Lele past Mout, mountains, valleys, reef, rollers, and harbor, then eat at Capt. M.’s and walk through palm groves with Tokosa.

The travelers say farewell, board the Tulengkun, make a twelve-mile run by water, and arrive at the home wharf at Lele.
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The Caroline Islands: Travel in the Sea of the Little Lands RETURN TO COLONY ; TO MUTOK AND PANIAU / CHAPTER XII / IQO THE CAROLINE ISLANDS / ZOS THE CAROLINE ISLANDS; lines 8168-8270 confidence: medium

The travelers remember their people on Paniau, who have scant provisions and are impatient for their return, so they depart down the coast with the tide.

The party leaves hospitality because people at Paniau are awaiting them, survives obstacles, and returns to the island camp where friends receive them.
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The Caroline Islands: Travel in the Sea of the Little Lands THE BEACH AT LOT / RUIZ SURROUNDED WITH BUNCHES OF KARRAT OR GIANT PLANTAINS / CHAPTER VII / RETURN FROM METALANIM I2I; lines 4909-4923 confidence: medium

The narrator says some creditors in the garrison were left awaiting the man's return to Ponape with lively interest and anxiety, but he did not come.

The passage contrasts creditors awaiting the man's return to Ponape with the report that he instead returned to Manila and died there.
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The Caroline Islands: Travel in the Sea of the Little Lands TO TOMIL, LAI, ELIK, BY BOAT TO NORTH YAP / CHAPTER XIX / CHAPTER XX / NORTH YAP RETURN TO TARRANG; lines 11586-11699 confidence: low

After returning to B.'s station and Pilau, the narrator finds people with eggs, yams, and fish for barter; Gameu agrees to guide a walk, others promise specimens, and an old man and son agree to bring iguanas.

After walking over the hills, the travelers return to B.'s station and later to Pilau.
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The Island of Stone Money: Uap of the Carolines BACHELORS' HOUSES / BACHELORS' HOUSES / BACHELORS' HOUSES / BACHELORS' HOUSES; lines 760-784 confidence: medium

The return of a canoe full of friends, fathers, and husbands who ventured onto the sea beyond sight of their world is hailed by islanders with emotions close to awe.

The return of the canoe with friends, fathers, and husbands is hailed with awe and described as nearly miraculous without compass or sextant.
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The Island of Stone Money: Uap of the Carolines BACHELORS' HOUSES / BACHELORS' HOUSES / BACHELORS' HOUSES / THE ISLAND OF STONE MONET; lines 787-809 confidence: medium

A canoe is sighted before entering the lagoon; members of the failu stand or squat on the seaward stone platform and quietly watch the approaching comrades.

The passage presents a returning canoe crew whose arrival is slow, silent, solemn, and followed by entry into the failu.
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The Island of Stone Money: Uap of the Carolines BURIAL RITES / BUEIAL RITES / BUEIAL RITES / BURIAL RITES; lines 4209-4220 confidence: medium

“goan e gup! whicli means ''I am going, but I shall return,''”

The passage centers on a farewell phrase glossed as “I am going, but I shall return,” used when leaving friends with an expectation of returning soon.
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The Island of Stone Money: Uap of the Carolines COSTUME AND ADORNMENTS / COSTUME AND ADOENMENTS / THE ISLAND OF STONE MONET / COSTUME AND ADORNMENTS; lines 1395-1425 confidence: medium

Fatumak tells the narrator that a man from Goror once tried to go up to Falraman, did not reach it, saw marvelous things, and brought back novelties to the Chiefs.

Although the traveler did not reach Falraman, he saw marvelous things and brought back extraordinary novelties.
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The Island of Stone Money: Uap of the Carolines RELIGION / RELIGION / RELIGION / RELIGION; lines 3383-3429 confidence: high

After enough time in Falraman for mortal heaviness and earthly odor to wear off, the tafenai returns to its former dwelling in Uap and is called an athegith, invisible to mortal eyes.

After the tafenai has remained in Falraman long enough for mortal heaviness and earthly odor to wear off, it returns to its former dwelling as an invisible athegith.
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The Island of Stone Money: Uap of the Carolines RELIGION / RELIGION / RELIGION / RELIGION; lines 3383-3429 confidence: medium

The passage explains illness as the tafenai trying to escape the body; charms over sick people exhort it to remain, and delirium means the tafenai has left and may or may not be enticed to return.

Illness is attributed to the tafenai trying to escape the body; delirium means the tafenai has left and may or may not be enticed to return.
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oceanic

Oceanic Mythology BIBLIOGRAPHY , 349 / XX. 116-57. / XX1. 39-64, 120-33. / BIBLIOGRAPHY 357; lines 17313-17521 confidence: medium

“The Legend of the Coming of Nareau from Samoa to Tarawa and his Return to Samoa”

The cited legend title states that Nareau comes from Samoa to Tarawa and returns to Samoa.
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Oceanic Mythology CULTURE HERO TALES 125 / CULTURE HERO TALES 127 / CULTURE HERO TALES 129 / MISCELLANEOUS TALES 131; lines 6774-6853 confidence: high

The coconut-shell reaches the village of the people who had fled; they learn that the cannibals are dead, return toward their old home, are reproached by Tamus's son for abandoning his mother, and are eventually allowed to land.

The displaced people learn that the cannibals are dead and set out for their old home; after being rebuked by Tamus's son, they are allowed to land and live there safely again.
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Oceanic Mythology MISCELLANEOUS TALES 131 / MISCELLANEOUS TALES 133 / MISCELLANEOUS TALES 135 / MISCELLANEOUS TALES 137; lines 7008-7137 confidence: high

The sky-wife's touch produces ripe yams; Tagaro's brothers scold her, and while she weeps at the pillar her tears expose her wings, which she uses to fly back to heaven.

The sky-maiden's tears expose her hidden wings; she takes them and flies back to heaven.
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Oceanic Mythology MISCELLANEOUS TALES 131 / MISCELLANEOUS TALES 133 / MISCELLANEOUS TALES 135 / MISCELLANEOUS TALES 137; lines 7008-7137 confidence: medium

A variant adds that the returning sky-maiden takes her child with her; Tagaro comes back to find wife and son absent and asks his mother about them.

A variant says the returning sky-maiden takes her child with her, leaving Tagaro without wife and son.
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Oceanic Mythology MISCELLANEOUS TALES 137 / PLATE XV / MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141; lines 7252-7320 confidence: high

The tapa-beater lands the woman on a drift-wood island and leaves; she finds a sea-eagle egg, hatches it, and cares for the young bird until it grows.

The woman cares for a sea-eagle hatched from an egg; the grown bird feeds her, brings fire, proves its strength, and carries her home.
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Oceanic Mythology MISCELLANEOUS TALES 137 / PLATE XV / MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141; lines 7252-7320 confidence: medium

A man returns by canoe to the village where he was thought drowned; his wife sees him by torchlight, accuses him over wasted funeral bead-money and other wives, and kills him with an axe.

A man believed drowned returns home, but his wife kills him after protesting the expenses of his funeral ceremonies.
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Oceanic Mythology MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69; lines 4180-4275 confidence: high

After Rehua tells Rupe where Hina-uri is, Rupe turns into a pigeon, flies to her dwelling as Tinirau's wife, avoids people trying to spear him, and is recognized by her.

Rupe turns into a pigeon, flies down to Hina-uri, evades spears, and is recognized by her.
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Oceanic Mythology MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73; lines 4352-4459 confidence: high

Tiwaiwaka counsels the couple to delay ascent until summer; later they ascend with the young of the owl, bat, rail, and fantail, who thereby come to earth.

Mataora and Nuvarahu ascend to this world, Tane asks Hine-nui-te-po to return but is refused, and Eneene and Kura escape to the world of light.
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Oceanic Mythology MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73; lines 4461-4580 confidence: high

Hiku’s friends help make a great length of rope; Hiku takes a hollow coconut, anoints himself with rancid oil to smell like a corpse, and is lowered through an opening to the world below.

Hiku is lowered down on a rope or vine and later hauled back up with Kawelu’s spirit after signaling to his friends above.
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Oceanic Mythology MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73 / PLATE X / MISCELLANEOUS TALES 77.; lines 4583-4673 confidence: high

Hutu descends to the nether realm, finds Pare, joins games with other shades to lure her, and demonstrates a swinging device using a tall pole and rope.

Hutu uses a bent pole or tree and ropes flung to the sky to climb back from the world of shades to the world above while carrying Pare.
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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 73 / PLATE X / MISCELLANEOUS TALES 77. / MISCELLANEOUS TALES 79; lines 4676-4762 confidence: medium

Tama tells Ruku-tia to stay, but if she wishes to return she must climb a food-stage at dawn and call for rays and moonbeams to light the path of Tama’s canoe.

Tama instructs Ruku-tia to call at dawn for daylight and moonbeams to light the path of his canoe, then sails back with a crew as she calls.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 121 / CULTURE HERO TALES 123 / PLATE XIV / CULTURE HERO TALES 125; lines 6496-6641 confidence: medium

Qat's brothers try to crush him in a land-crab hole under a stone so they can seize Ro Lei and the canoe; Qat calls Marawa and is at the village beside Ro Lei before them.

After the brothers think Qat has been crushed under the stone, he calls Marawa and is already beside Ro Lei when they reach the village.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39; lines 2907-2987 confidence: high

Maui seeks his family, finds his brothers playing niti or teka, throws while shouting his name, is denied by the brothers, summons his mother, and is initially denied by her.

Maui returns to seek his family and is eventually recognized by his mother after she remembers the child she cast away.
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Oceanic Mythology NOTES 327 / NOTES 333 / NOTES 335 / NOTES 339; lines 16164-16223 confidence: medium

“This incident strongly resembles that of Maui’s return to his brothers; see supra, p. 42.”

The note explicitly mentions “Maui’s return to his brothers” as a comparable incident.
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Oceanic Mythology PLATE. AX / MYTHS OF ORIGINS AND THE DELUGE 271 / MYTHS OF ORIGINS AND THE DELUGE 273 / MYTHS OF ORIGINS AND THE DELUGE 275; lines 12748-12829 confidence: high

Among the Arunta and related tribes, the sun is female, arises from the ground, ascends to the sky carrying a fire-brand, descends into the earth nightly, and emerges again in the morning; some accounts have several suns.

The sun woman ascends to the sky with a fire-brand, descends into the earth at night, and emerges again in the morning.
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Oceanic Mythology PLATE. AX / MYTHS OF ORIGINS AND THE DELUGE 271 / MYTHS OF ORIGINS AND THE DELUGE 273 / MYTHS OF ORIGINS AND THE DELUGE 275; lines 12748-12829 confidence: medium

Among the Narrinyeri, the sun is a woman who nightly visits the land of the dead, is invited to stay briefly, receives a red kangaroo skin, and appears in a red dress when she rises.

The Narrinyeri sun woman nightly visits the land of the dead and then rises in the morning wearing red.
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Oceanic Mythology THE MAUI CYCLE 47 / PLATE VII / THE MAUI CYCLE 51 / THE MAUI CYCLE 53; lines 3419-3501 confidence: medium

The commentary says some versions include the element that Maui must pass into the world of night or death and return so that humans may survive fate; he completes the first part but is caught and killed just before victory.

The commentary states that in some versions Maui must pass into the world of night or death and return for humans to survive their fate.
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Oceanic Mythology THE MAUI CYCLE 55 / PLATE VIII / MISCELLANEOUS TALES 59 / MISCELLANEOUS TALES 61; lines 3788-3872 confidence: high

Rata launches the canoe and voyages with followers to avenge his father. On an island a cannibal giant tries to swallow and trap the party, but Rata multiplies his followers and later kills the giant with red-hot fireplace stones.

Rata voyages to avenge his father, defeats cannibal enemies, gathers his father's bones, and returns home.
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guiana amerindian

Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana HUNTING DOGS. 233. / SHOOTING FISH. / GAME ARROWS. 24) / THE RETURN FROM HUNTING. 249:; lines 10152-10259 confidence: medium

A hunter carries round tortoise eggs; hunters in open savannah make a large fire as a distant signal to women at home so bread and drink can be prepared; on arrival they hand over meat and rest in hammocks.

The passage explicitly describes hunters returning from afar and using a large fire to announce their coming before bringing meat home.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana PLATE / WOODCOUTS. / LIST OF ILLUSTRATIONS. / MAP OF BRITISH GUIANA; lines 927-1029 confidence: low

Moé, a Macusi boy and son of the woman, is returning to his savannah home after two years in Georgetown, where he learned English and to wear clothes; he resumes the Indian lap garment.

Moé is returning to his savannah home after two years in Georgetown and quickly resumes local dress and habits.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana TT TT / WRESTLING SHIELD. / CHAPTER XVIII. / FOLK-LORE.; lines 14892-15004 confidence: medium

Warrau ancestors live in sky-land; Okonoroté follows and shoots a bird, sees the land below through a pit, descends by bush-rope with help from his tribe, hunts, and returns with venison.

Okonoroté discovers the lower world, descends by bush-rope, hunts, and returns with venison; the broader group later descends to earth.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 4 / THE KAIETEUR FALL / THE SPIRITS OF THE WATER; lines 7426-7487 confidence: medium

The old woman, while in liquor, lets out the secret of Oriyu's origin, ending the household's happiness.

The mother-in-law reveals Oriyu's origin, after which Oriyu prepares to take her husband back to her underwater home.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians FAMILIAR SPIRITS / Chapter VIII / Chapter IX / THE SPIRITS OF THE BUSH; lines 5123-5188 confidence: medium

Tiger's brothers hear the noise but misread it; the woman goes to her parents, identifies herself as the long-lost girl, is recognized, and warns that the family must flee because the brothers will come to kill them in revenge.

The woman returns to her parents, is recognized as their daughter, and immediately warns that Tiger's brothers will come to kill them in revenge.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians FAMILIAR SPIRITS / Chapter VIII / Chapter IX / THE SPIRITS OF THE BUSH; lines 5524-5586 confidence: medium

A bunia bird hears the man's story, offers help, and instructs him in a kofa-tree aerial-root procedure; hanging vine-roots reach the earth and he descends safely.

A bunia bird helps the stranded man reach the ground, and a hummingbird guides him toward a path that leads home.
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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 1402-1483 confidence: high

Kororomanna finds the path home because animals report having visited his mother and received foods from her: potato, cassava, yam, cassava leaves, and pineapple.

Kororomanna finds the right path home because each animal he meets gives him news of his mother; a Carib variant gives a butterfly as helper.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2030-2124 confidence: high

The Warraus descend one by one; the last, a woman, becomes wedged in the aperture, blocking it so they cannot reach the old home; she is named Okona-kura and recognized as the Morning Star.

The final woman becomes wedged in the aperture, filling the hole and preventing the Warraus from reaching their old home again.
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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 2440-2517 confidence: high

The monkey-woman bears a boy; after the husband lashes and insults her, she decides to return to her people and leaves for the bush while pretending to go bathe.

The monkey-woman is mistreated, says she will return to her people, resumes monkey-like movement, calls her people at the river, and crosses away from the husband.
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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 2691-2776 confidence: medium

The passage mentions Arawak Makuari and Hauyari dances for deceased males and females, and far western Guiana Mask dances that propitiate the dead spirit so it will not return to fetch a survivor.

Mask dances in the far western Guianas are described as propitiating the spirit of the dead so that it will not come back to fetch a survivor.
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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 909-979 confidence: medium

Hariwali's mother cries nightly; Hariwali's heart softens and he decides to fetch his brother, noting that his medicine caused the brother's capture, and tells the old woman to pack for permanent departure.

Hariwali decides to fetch his brother, releases him from the Yawahu's house, restores the bones to his skin, and leads him home.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians OMENS, CHABMS, TALISMANS / BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 5 / THE MEDICINE-MAN; lines 12567-12656 confidence: medium

Medicine-men use a small hut in the karbet after lights are extinguished, sing and shake the rattle, pretend a Spirit has emerged, run around tugging hammocks, announce ascent to the skies and return, and mimic a distant voice.

The medicine-man sometimes says he is going up into the skies and will soon return, then mimics a distant voice.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE KAIETEUR FALL / THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY; lines 7875-7945 confidence: high

Okohi and Waiamari depart in a canoe, Waiamari paddling in the bow and Okohi steering; they cross a big sea while the water is described as singing with the paddle strokes.

Okohi and Waiamari cross a big sea to an opposite shore and later return to their own country.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE MEDICINE-MAN / Chapter XIX / MISCELLANEOUS INDIAX BELIEFS COXCERNING MAN / BUREAU OF AMERICAN ETHNOLOGY THIRTIETH ANNUAL REPORT PLATE 7; lines 13641-13707 confidence: medium

Men tie Koneso to a tree and shoot arrows at him, then tie him in a corial and send him out to sea; Koneso survives, returns, and reports the boat safe.

Koneso is sent to sea in a tied boat and later thrown overboard with a stone, but returns both times and reports safe delivery of the boat and stone.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE MEDICINE-MAN / Chapter XIX / MISCELLANEOUS INDIAX BELIEFS COXCERNING MAN / BUREAU OF AMERICAN ETHNOLOGY THIRTIETH ANNUAL REPORT PLATE 7; lines 13997-14081 confidence: high

After many years another earthquake opens the earth and Aiyobanni returns; after sleeping under his mother's roof he knocks at house-posts, making water flow from their bases until it covers the ground above their ankles.

After many years below ground, Aiyobanni returns to his mother and performs wonders that spread his fame as a piai.
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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 4056-4100 confidence: high

The narrator identifies the visitor as the man’s Spirit trying to come home; he ties up his corial, comes to the house, greets the woman, asks about her and the children, and asks for his hammock because he has come back sick.

The passage says the man’s Spirit comes back home after he and the party were killed.
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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 4610-4653 confidence: medium

Mawdii, one of the Yurokons or Bush Spirits, smells the tobacco and sends his daughter to fetch the man; she questions him, advises him to come, and warns that refusal would be unwise.

The Indian leaves with the spirit daughter, resides with the Bush Spirits, briefly visits his mother, and then never returns to his old home.
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Legends and Myths of the Aboriginal Indians of British Guiana INTRODUCTION. / MYTHOLOGICAL TALES. / LEGEND OF OKONOROTE. / ABORIGINAL TRIBES OF GUIANA. S7; lines 2693-2834 confidence: medium

The passage says jaguars and snakes had their way; Okonorote shoots a young deer, kindles flame with two pieces of wood, and finds the venison excellent food.

Okonorote tests deer as food, returns upward with game, and convinces the Waraus that animal food abounds below.
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navajo

Navaho Legends FEMALE. / NAVAHO MUSIC. / BY PROF. JOHN COMFORT FILLMORE. / TEXTS AND INTERLINEAR TRANSLATIONS.; lines 12980-13011 confidence: medium

“Happily may they all get back.”

The passage explicitly says that all may get back happily.
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Navaho Legends HOUSES. / ARTS. / INDUSTRY. / POETRY AND MUSIC.; lines 713-811 confidence: medium

The passage describes thousands of significant songs or poems, handed down through teaching and family lines, including songs for travel, farming, building, hunting, war, gambling, birth, death, prenatal and post-mortem occasions, with established rules and poetic figures.

Traveling songs are said to apply to every stage of a journey, from leaving home until returning.
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Navaho Legends I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION.; lines 5517-5589 confidence: medium

Estsánatlehi prepares to leave; Yolkaí Estsán says she wants to return to Depe'ntsa, where the people came from; she travels with two brothers as far as To`ye'tli and then goes alone toward the mountains.

Yolkaí Estsán states that she most wants to go back to Depe'ntsa, identified in the passage as where the people came from, and she sets out there after Estsánatlehi leaves.
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Navaho Legends I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION.; lines 6419-6513 confidence: medium

A nameless western gens associated with a turquoise wand wanders south; two hunters meet a man at Tsé`nahapil, the groups camp together, and the strangers say they are Tsé`dine`, Rock People, created there seven years earlier. The nameless group names them Tse`nahapi'lni, Overhanging Rocks People, and they become a Navaho gens.

The nameless western gens leaves the San Juan area, travels south, remains among Apaches, receives a name, and later returns to the San Juan.
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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 7996-8093 confidence: medium

Nati'nesthani returns to his people, teaches them all he learned, establishes atsósi hatál among the Navahoes, and then returns to the whirling lake of Tó`nihilin, where he still dwells.

After teaching the Navahoes, Nati'nesthani returns to the whirling lake of Tó`nihilin and is said to dwell there still.
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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 8373-8452 confidence: high

The Navaho returns to Spider Woman and gives her the plumes; she thanks him and says he has done a service to his friends, the Eagles, by slaying their enemies.

The Navaho returns to Spider Woman and gives her the plumes she requested, then resumes his journey and returns to the Eagle towns.
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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 8454-8537 confidence: high

The Navaho remains among the Eagle People for twenty-four days and is taught their songs, prayers, ceremonies, and sacrifices, identified with yói hatál; then they tell him to return to earth.

After instruction among the Eagle People, the Navaho returns to earth through the sky-hole and lands on Tsótsil.
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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 8539-8629 confidence: high

The Navaho visits Kintyél unrecognized; Eagles had molded him in beauty. The pueblo people suffer a new disease from eaglet feathers after attacking the nest, and he says his shaman brother can cure it.

The Navaho returns to Kintyél unrecognized because his appearance has changed after Eagles molded him in beauty.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 10168-10273 confidence: high

Version A adds that the brothers return from Yéitso by Azíhi and Kainipéhi, sing twenty songs used in hozóni hatál, and are greeted and guided home by Hastséyalti and Hastséhogan.

The brothers return home after encountering Yéitso and are explicitly called young heroes.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 11216-11321 confidence: high

The note compares this tale with the Mountain Chant, where a returning wanderer finds old-home odors intolerable; similar incidents occur in other Navajo myths.

The passage notes that a returning wanderer finds the odors of his old home intolerable and that such incidents occur in other Navajo myths.
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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 3301-3391 confidence: high

Nohoílpi flies to Békotsidi's sky home; Békotsidi is old, carries the moon, lives in stone houses, provides animals and cloth, makes the Mexicans for Nohoílpi to rule, and sends him back to earth in old Mexico.

Nohoílpi flies up to Békotsidi's sky home, receives provision, and is sent back to this world, descending in old Mexico.
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Navaho Legends NAVAHO MUSIC. / BY PROF. JOHN COMFORT FILLMORE. / TEXTS AND INTERLINEAR TRANSLATIONS. / FREE TRANSLATION OF PRAYER.; lines 13014-13235 confidence: medium

Old men, old women, young men, young women, boys, girls, children, and chiefs regard the divinity happily; as they scatter and approach their homes, their roads home are requested to be on the trail of pollen, and all are to get back.

The prayer asks that the roads home of the named human groups be on the trail of pollen and that all get back.
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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 4714-4781 confidence: medium

Hazaí marks his face with the slain monster's blood; Nasi'zi/Gopher removes and wears the skin; Hazaí cuts pieces of bowel and lung and gives them to Nayénezgani as trophies.

Nayénezgani comes home after killing Téelget and shows blood and an organ piece to convince his mother.
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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 4954-5054 confidence: medium

The hero finds only bones and scalp of a previous foe, cuts a hair trophy, returns home, and asks his mother where the Bináye Aháni live; she warns him but identifies Rock with Black Hole.

The hero repeatedly asks for an adversary's location, receives warnings, goes anyway, defeats the adversary, and returns with a trophy.
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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 5330-5434 confidence: high

After returning from Hunger, Ni'ltsi names no more living enemies; Nayénezgani tells his mother that the anáye must be dead because those he meets now address him as kin.

After the remaining encounters, Nayénezgani concludes the anáye are dead, removes his armor and weapons, and is questioned by his father about the slain enemies and trophies.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2604-2691 confidence: high

The women first have abundant food and taunt the men, but over the years women’s planting and crops diminish while men’s fields and crops increase. Many women drown trying to swim across in the third autumn; by the fourth year men have surplus corn and pumpkins while women starve.

After years of separation and female starvation, First Man says continued separation may cause the race to die out; First Woman says the women cannot live without husbands, and the women are ferried back.
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zuni

Zuni Folk Tales A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS:; lines 1225-1329 confidence: medium

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 commands that the young man must not approach or kiss the wife until they reach home; he obeys by turning away at waking and journeying apart.
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Zuni Folk Tales A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS:; lines 919-1024 confidence: medium

When the night is half gone, a light in the grave-sands grows bright; the bride lies beneath, tears off her mantles, rises in the grave-bed, and reproaches the young man.

A light appears in the grave-sands at night; the dead maiden rises in the grave-bed, speaks, identifies herself as a spirit, and the light disappears by morning.
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Zuni Folk Tales HOW THE RATTLESNAKES CAME TO BE WHAT THEY ARE / HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES; lines 8810-8899 confidence: high

The War-gods teach and counsel the maiden, tell her to return to her people in the Village of the Gateway of the River of Zuñi, and promise to slay rabbits and guard her down the snow-covered valley.

The War-gods counsel the maiden to return to her people and guide her down the valley until she can see her village.
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Zuni Folk Tales HOW THE RATTLESNAKES CAME TO BE WHAT THEY ARE / HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES; lines 8901-8923 confidence: high

The maiden thinks about what she has learned, returns toward her parents' home, enters town carrying rabbits, and is viewed with wonder by townspeople and hunters.

The maiden returns to her parents after passing through danger and thinking about what she has learned.
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Zuni Folk Tales HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER; lines 4345-4441 confidence: medium

Páutiwa foretells the youth's future and instructs him to return with the Deer, lead his uncle in the hunt far away, stop, and go home where the uncle guides him.

The youth is instructed to leave with the Deer, lead his uncle far away, stop, and go home under the uncle's guidance; he then stops and addresses the hunter as uncle.
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Zuni Folk Tales HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER; lines 4554-4598 confidence: high

The Badgers nourish the restored youth and send him home; he returns to his people in fine garments, happy and handsome, bearing a Deer on his back.

After recovery, the youth is sent home and returns to his people happy and restored to his former appearance.
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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 13080-13199 confidence: medium

The girls and grandfather ask the boys to stay, but the boys say they promised to return to their mother and father, the Badgers; they also say they will go to Acoma to get their mother, where people dance in her memory.

The boys repeatedly say they must return to their Badger parents and then go to Acoma to get their mother and bring her home.
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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: medium

At the spring on the plains, the mother comes to life and complains about her eyes; the son says he dropped one eye, and one eye is shrunken.

After the mother revives, the party begins returning home but is destroyed before completing the journey.
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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 13329-13449 confidence: medium

The Sun-father looks down through the windows sorrowfully, calls the young man his son, and says he will yet come.

The Sun-father looks down sorrowfully, calls the young man his son, and says that he will yet come.
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Zuni Folk Tales THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES / THE WARRIOR SUITOR OF MOKI; lines 5815-5904 confidence: high

At the great spring by the Black Mountains, the youth makes a fire, cooks food, thanks the Dogs as friends and brothers, feeds them reserved food, then carries scalps on a pole while singing victory toward Moki.

The youth carries scalps on a pole, sings a victory song, returns to Moki, and is honored by the elder-men as a hero.
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Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 5047-5153 confidence: high

On the fourth day in the western home, the Sun-father says the youth's task is finished and that he will return to the home of his fathers below the mountains of Shíwina; the youth expects the journey to take many days.

The Sun-father tells the youth to return home and gives him a lightning shaft that draws him swiftly through the waters in a hollow vessel.
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Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 5155-5267 confidence: medium

After curing and teaching eight, the young man is bitten in the mountains by his fathers, crawls home swollen, cannot be cured by the eight, asks them to cherish his wife’s knowledge, and dies.

After the young man dies from a rattlesnake bite, his fathers take his breath and being to the home of the Maiden of the Rattlesnakes and his children.
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Zuni Folk Tales THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE; lines 1758-1857 confidence: medium

The Badgers call the youth foolish and faithless for becoming enamored of Death; they say his life and love are forfeited, his plumage is gone, and he cannot descend to his people below without wings.

The youth is told his plumage is gone and he cannot descend without wings; later the Eagle-maid gives him an old Eagle dress and tells him to come with her so he can be taken back to his own home.
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Zuni Folk Tales THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS; lines 3968-4105 confidence: medium

Twin boys are born like their twin fathers. The younger brother wants to return to their grandmother with the family, but the elder brother says they have only been pretending to be human and should not take the maiden home.

The brothers set out to return to their grandmother with wife and children but arrive with no wife and only the twin babies.
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Zuni Folk Tales THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME; lines 2928-2992 confidence: medium

The old woman tells the boy to go home and warns him that the feathers differ from other feathers because their bearers gained life from living beings; she instructs him to walk around blooming flowers and sunflowers if he wants to get home with the feathers.

The boy receives a condition for returning home with the feathers, obeys for a time, then rejects the instruction and loses the bundle.
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daoist

Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 2977-3122 confidence: medium

God is described as an intrinsically existing, spontaneous principle; the human is where the divine finds expression, and Man emanates from God.

The passage says Man proceeds from God, that death reveals immortality to which the soul reverts, and that pure men neither forget whence they sprang nor hasten their return.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3417-3571 confidence: high

After Tzŭ Sang Hu dies, Tzŭ Kung finds one surviving friend singing and the other playing a lute-like instrument beside the corpse; the song says Sang Hu has returned to God while they remain men.

The funeral song says Sang Hu has returned to God, and Confucius says Mêng Sun Ts'ai regards a dying person as going home.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5141-5293 confidence: high

A cosmogonic account moves from a beginning before Nothing, to the Nameless, formless ONE, virtue, destiny, life, form, nature, cultivated return to virtue, unconditioned greatness, and unconscious joining with the universe like birds chirping.

By cultivating nature one is carried back to virtue and, when perfected, becomes as things were in the beginning: unconditioned, great, and joined with the universe without conscious awareness.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIV. / THE CIRCLING SKY. / CHAPTER XV. / SELF-CONCEIT.; lines 6613-6755 confidence: medium

The Sage’s birth is the will of God, death is a modification of existence, repose shares Yin passivity, and action shares Yang energy.

The Sage’s death is called a modification of existence, and he is said to float through life to rest in death; the translator’s note describes return to eternity after earthly life.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 10062-10217 confidence: high

The passage discusses issuing forth, return, death, annihilation with continued existence, formlessness, birth and death as non-ultimate, Space, Time, the Portal of God, Non-Existence, Nothing, and the Sage’s abiding-place.

One class of knowers is described as treating life as a misfortune and death as a return home; the passage also says death is not an end.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 10062-10217 confidence: medium

The passage describes issuing forth without return, attaining the goal as death, being annihilated yet existing as convergence into One, and birth and death as not absolute beginning or end.

One class of knowledge is described as viewing life as a misfortune and death as a return home; the larger passage also speaks of issuing forth and entering in.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9363-9514 confidence: medium

Men in the Middle Kingdom recognize neither positive nor negative, abide between heaven and earth, act as mortals, and return to the Cause.

Lao Tzŭ says certain men act as mortals and return to the Cause, and later describes death as the soul's flight and the body's great journey home.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9363-9514 confidence: high

Men in the Middle Kingdom recognize neither positive nor negative, abide between heaven and earth, act as mortals, and return to the Cause; life is a concentration of vital fluid.

The passage says certain men act as mortals and then return to the Cause, and later describes soul and body proceeding on the great journey home.
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Chuang Tzu: Mystic, Moralist, and Social Reformer ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN. / CHAPTER XXXII.; lines 13653-13807 confidence: medium

Lieh Tzŭ goes to Ch'i, turns around halfway, returns, and tells Poh Hun Wu Jen that he was afraid.

Lieh Tzŭ sets out for Ch'i, turns back halfway, and explains that signs of social attraction have made him afraid of future entanglement with political authority.
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Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4793-4916 confidence: high

The Vital Principle says the poison lurks there and tells the Spirit to go back; he advises feeding the people with the heart, resting in inaction, casting the slough, spitting forth intelligence, ignoring differences, becoming one with the infinite, releasing mind and soul, and being vacuous and Nothing.

The Vital Principle advises inaction, release of mind and soul, becoming one with the infinite, being Nothing, and allowing all things to revert to their original constitution and simple purity.
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Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4793-4916 confidence: medium

The Vital Principle says all things should revert to original constitution; without knowledge they will keep simple purity, while knowledge brings divergence; if names and relations are not sought, things flourish of themselves.

The Vital Principle says all things should revert to their original constitution and that, without knowledge and without seeking names or relations, things will flourish of themselves.
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The Tao Teh King, or the Tao and its Characteristics THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1. / PART II.; lines 1022-1163 confidence: high

Moderation regulates the human constitution and serves the heavenly; it brings early return, accumulation of Tao attributes, subjugation of obstacles, and capacity to rule a state.

Moderation brings early return and accumulation of Tao attributes; long continuance is imaged by deep roots and firm stalks.
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The Tao Teh King, or the Tao and its Characteristics The Tao Teh King, or the Tao and its Characteristics / THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1.; lines 217-340 confidence: high

Vacancy and stillness are to be cultivated; all things go through activity and return to their original state; luxuriant vegetable growth returns to its root, which is called stillness and fulfillment.

All things are said to go through activity and return to their original state; vegetable growth returns to its root.
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The Tao Teh King, or the Tao and its Characteristics The Tao Teh King, or the Tao and its Characteristics / THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1.; lines 479-619 confidence: high

The Great passes on, becomes remote, and returns; Tao, Heaven, Earth, and the sage king are called the four greats in the universe.

The Great passes on, becomes remote, and returns; the passage also describes return to first state and childlike simplicity.
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inca

First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XIY. / SEVENTH BOOK OB THE ROYAL / COMMENTARIES OF THE YNCAS. / SEVENTH BOOK OF THE EOYAL; lines 11874-11920 confidence: medium

The Ynca descendants in Musu “wanted to return to Cuzco” and were “ready to set out for Cuzco, with their wives and children.”

The Ynca descendants intend to return to Cuzco but abandon the journey after news of Huayna Ccapac's death and the destruction of the Ynca empire.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / FIFTH BOOK OF THE ROYAL / CHAPTER XXIII. / COMMENTARIES OE THE YNCAS. 73; lines 3441-3482 confidence: medium

The Ynca ordered one bird painted "with closed wings and drooping head" and with its front toward Colla-suyu and its back to Cuzco.

The passage contrasts the father, represented by a condor fleeing and hiding away from Cuzco, with Uira-ccocha, represented by a fierce flying condor returning to defend Cuzco and the empire.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / SEVENTH BOOK OF THE ROYAL / COMMENTARIES OE THE YNCAS. / SEVENTH BOOK OF THE ROYAL; lines 13426-13470 confidence: medium

"Every year troops are sent there from Peru; and many go, but none ever return."

The report says troops are sent from Peru every year to Chile, but many go and none ever return.
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First Part of the Royal Commentaries of the Yncas, Vol. II EIGHTH BOOK OF THE ROYAL / CHAPTER VI. / COMMENTARIES OP THE YNCAS. / EIGHTH BOOK OE THE BOYAL; lines 15338-15381 confidence: low

Balboa says Tupac Ynca Yupanqui marched into the country of the Huancavillcas, where he first saw the sea on the shores of the Gulf of Guayaquil.

Balboa’s account says Tupac Ynca Yupanqui embarks with part of his army, reaches distant islands, and brings back prisoners, gold, silver, and a throne.
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First Part of the Royal Commentaries of the Yncas, Vol. II FIFTH BOOK OF THE ROYAL / CHAPTER XX. / COMMENTARIES OF THE YNCAS. 61 / FIFTH BOOK OF THE BOYAL; lines 2957-3000 confidence: high

Uira-ccocha enters Cuzco on foot to show he is more soldier than king; he marches by Carmenca with warriors, two uncles, and prisoners.

The prince returns to Cuzco after victory in a public, military, and familial triumphal procession and receives acclamation and obeisance.
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First Part of the Royal Commentaries of the Yncas, Vol. II NINTH BOOK OF THE BOYAL / CHAPTER XIII. / TWO FAMOUS ROADS THAT THERE WERE IN PERU. / COMMENTARIES OF THE YNCAS.; lines 20225-20272 confidence: low

Guaynacava sets out from Cuzco with his army to conquer Quito, near five hundred leagues away, encounters mountain roads and deep ravines, and the Indians decide to make a road for his victorious return.

The new road is explicitly described as being made so that Guaynacava might return victorious after subjugating Quito.
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First Part of the Royal Commentaries of the Yncas, Vol. II SEVENTH BOOK OP THE ROYAL / CHAPTER XVI. / COMMENTARIES OP THE YNCAS. / SEVENTH BOOK OF THE ROYAL; lines 12156-12195 confidence: medium

Maldonado is treated civilly because he had led one party; since he is old and useless, the Chunchos give him liberty and guide him to Calla-uaya, a place associated with high-carat gold.

Maldonado is released and guided toward Calla-uaya; later, the friar and smith are permitted to return and guided as far as the valley of Calla-uaya.
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First Part of the Royal Commentaries of the Yncas, Vol. II SIXTH BOOK OF THE BOYAL / CHAPTER XI. / COMMENTARIES OF THE YNCAS. / SIXTH BOOK OF THE ROYAL; lines 5937-5974 confidence: high

Ccapac Yupanqui returns to Cuzco after three years; Pachacutec receives him with triumphal festivities lasting a moon, and the narrator notes that the Yncas counted by moons.

Ccapac Yupanqui returns to Cuzco after three years and is publicly honored with triumphal festivities for his victories.
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First Part of the Royal Commentaries of the Yncas, Vol. II VIII. / INDEX. / NAMES OF / SPANIARDS.; lines 26358-26586 confidence: low

"Simon, a gunsmith, a prisoner among the Chunchos"; "Juan Alvarez [Maldonado], his expedition among the Chunchos ... a prisoner ... released"; "Moreno, Francisco, a Mestizo, escaped from the Moxos"

The index lists prisoners among the Chunchos, a prisoner released, and a Mestizo escaped from the Moxos.
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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. 57 / FABLES AND RITES OP THE YNCAS. 59 / CO AN ACCOUNT OF THE / FABLES AND RITES OP THE YNCAS. 61; lines 3307-3384 confidence: medium

Those seeking the huacas' friendship and grace are promised prosperity and health and told to fast, avoiding salt, aji, coloured maize, Spanish things, churches, priests' calls, and Christian names.

The preached program says the old belief should be resumed, the times of the Yncas restored, and huaca fragments put back where they were in the days of the Yncas.
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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

The passage announces that the times of the Yncas will be restored, that huacas will no longer enter stones or fountains to speak but will be incorporated in people, and that houses should be prepared for huaca lodging.

The preachers announce that the times of the Yncas would be restored, and the relic-fragment address tells people to place the support where it was in the days 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 OP THE YNCAS. 57 / FABLES AND RITES OP THE YNCAS. 59 / FABLES AND RITES OP THE YNCAS. 61; lines 2933-3003 confidence: high

Possessed persons ask for relics of burnt huacas; when a stone fragment is brought, they cover their heads with a mantle, pour chicha and white maize flour on the fragment, and invoke the huaca.

Stone fragments of burnt huacas are ritually treated with chicha and maize flour and told to be put back in their place from the days of the Yncas, with many sacrifices.
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native american california

Creation Myths of Primitive America BY JEREMIAH CURTIN. / CONTENTS. / RUSSIAN MYTHS / AND FOLK-TALES.; lines 22287-22312 confidence: medium

"Go to the Verge of Destruction and bring ... back Shmat-Razum."

A title commands going to the Verge of Destruction and bringing back Shmat-Razum.
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Creation Myths of Primitive America CONTENTS / NORWAN 69 / INTRODUCTION / INTRODUCTION; lines 880-992 confidence: medium

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 morning star must call the sun every morning; after the summons the sun returns to his course.
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Creation Myths of Primitive America HAKA KAINA / PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES; lines 16777-16825 confidence: medium

Wakara says to his daughter, "I think your husband would like to go home now."

After a twenty-day stay and Wakara's speech, Titindi Maupa returns home with his wife and sister.
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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 KELE AND SEDIT / PERSONAGES / KOL TIBICHI / KOL TIBICHI.; lines 12334-12378 confidence: medium

The rainbow remains at the grave for two days and nights, then moves eastward and onward through the salmon-house, river bank, hillside, hilltop, mountain-slope, and mountain-top.

The rainbow moves to the salmon-house where Kol Tibichi used to go as a boy, and the bird perches on the sugar-pine connected with his childhood before departing.
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Creation Myths of Primitive America PERSONAGES / HAKA KAINA / HAKA KAINA / PERSONAGES; lines 16076-16160 confidence: medium

Haka Kaina goes to the house of the Mini Aunas, talks to the brothers, gives them otter-skins, beads, and elkskins, calls them cousins, and returns home with his army and women; those at Wahkalu meet them and dance because all have come to life again and the three girls have been brought back.

After the army and daughters are restored, Haka Kaina returns to Wahkalu with them; the community meets them, dances, the men put away war gear, wash paint off, feast, and rest.
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Creation Myths of Primitive America PERSONAGES / NORWAN / NORWAN / PERSONAGES; lines 4859-5006 confidence: high

Norwan found a weak place in the mempak, untied it, got out, and went home to Norwan Buli.

Norwan finds a weak place in the mempak, unties it, gets out, and goes home to Norwan Buli.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10736-10882 confidence: medium

After Sas passes the middle of the sky, Tsiwihl sees the boy coming down; the boy returns to the ground and Norwanchakus asks what he saw and heard in the country above.

The boy leaves the ground for the sky, meets Sas in the upper country, and returns to tell Norwanchakus what he saw and heard.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10884-10958 confidence: high

Norwanchakus starts at midnight, goes west, crosses ridges and valleys, reaches the bridge of one hair over a wide rushing river, crosses it, and arrives at the big village beyond the sky.

Norwanchakus and Keriha are brothers; Norwanchakus travels to a village beyond the sky, takes Keriha away, and returns to Keri Buli.
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Creation Myths of Primitive America PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES / PERSONAGES; lines 17460-17474 confidence: medium

The two women decide to go home to visit Jamuka, take beads, blankets, and other nice things, and go to their father at the foot of Wahkalu.

The women leave to visit their father with goods and then go back to Juka's house after agreeing with him.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 8862-9015 confidence: high

Lutchi darts up into the sky, travels rapidly in multiple directions, and the narration says he had never traveled through the air before that morning.

Lutchi travels upward and through the air, is sent because others could not reach the invitees, crosses to a distant other-world location, and returns to report.
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Creation Myths of Primitive America THE WINTUS / OLELBIS / MEM LOIMIS / NORWAN; lines 20499-20593 confidence: medium

Norwan, daughter of earth, has food in her residence and dances until evening; her departure with a partner is compared to Hiawatha's westward sunset journey.

The Algonkin hero vanishes at evening in the west and another comforter comes from the east the next morning; Norwan's departure is compared to this pattern.
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Yana Texts XVIII. DEATH AND BURIAL. / DEATH AND BURIAL. / XIX. BETTY BROWN'S DREAM. / BETTY BROWN'S DREAM.308; lines 3564-3606 confidence: high

Someone overtakes the dreamer and says, “Let us go back”; the dreamer slips down on the left side to the north and does not go home by the way she came.

After someone says to go back, the dreamer slips down to the north and returns home by a route different from the one by which she came.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 1433-1450 confidence: high

Bluejay says he is going back home because he is tired of the place and tells his wife to inform the New Moon people.

Bluejay says he is tired of the place, announces his intent to go home, travels east with his wife, and arrives home where his parents are.
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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 ANOTHER STORY OF KENKEBE. / THE STORY OF KENKEBE, 167 / STORY OF THE WONDERFUL HORNS. / STORY OF THE WONDERFUL HORNS, 171; lines 7148-7174 confidence: medium

After a time, the traveler marries the girl, returns home with his wife, and is welcomed by his father.

The traveler marries the girl, returns home with his wife, and is welcomed by his father.
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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 I20 KAFFIR FOLK TALES. / THE STORY OF DEMANE AND DEMAZANA, 121 / THE RUNAWAY CHILDREN. 123 / THE RUNAWAY CHILDREN. 135; lines 5432-5508 confidence: medium

The children are delivered; their father is glad to get them back and forgives them for breaking the pot and running away.

After the cannibal is destroyed, the father gets the children back and forgives them for breaking the pot and running away.
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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 I30 KAFFIR FOLK TALES, / THE STORY OF MBULUKAZL 151 / IS2 KAFFIR FOLK TALES, / THE STORY OF MBULUKAZL 153; lines 6471-6531 confidence: medium

After she is strong again, Mbulukazi tells what happened, and they return home rejoicing.

After Mbulukazi returns alive and explains the event, the chief sends Mahlunguluza away and Mbulukazi remains the chief's great wife.
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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 PROVEEBS AND FIGURATIVE EXPRESSIONS. 195 / PROVERBS AND FIGURATIVE EXPRESSIONS, 197 / PROVERBS AND FIGURATIVE EXPRESSIONS. 199 / PROVERBS AND FIGURATIVE EXPRESSIONS. 203; lines 8459-8555 confidence: high

"It dies and rises like the moon"; said of a question that springs up again after it is supposed to be settled.

The moon is said to die and rise, and this is applied to a question that springs up again after being thought settled.
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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 PROVERBS AND FIGURATIVE EXPRESSIONS, 197 / PROVERBS AND FIGURATIVE EXPRESSIONS. 199 / PROVERBS AND FIGURATIVE EXPRESSIONS. 203 / PROVERBS AND FIGURATIVE EXPRESSIONS, 205; lines 8558-8624 confidence: high

The passage gives the saying “Guluwe's two of yesterday” and explains it as a saying for one who goes away promising to return and does not.

The passage explicitly explains the saying as applying to someone who goes away promising to return and does not, and its narrative origin involves the two young men being told not to return.
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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 PROVERBS AND FIGURATIVE EXPRESSIONS. 193 / PROVEEBS AND FIGURATIVE EXPRESSIONS. 195 / PROVERBS AND FIGURATIVE EXPRESSIONS, 197 / PROVERBS AND FIGURATIVE EXPRESSIONS. 199; lines 8279-8456 confidence: high

Makana drowned while attempting escape by boat from Robben Island, but the community would not believe him dead, deemed him immortal, and looked for his reappearance in later wars.

Makana is said to be deemed immortal after drowning, and people looked for his reappearance to lead them to victory.
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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 STORY OF IRONSIDE AND HIS SISTER. / STORY OF IRONSIDE AND HIS SISTER, 129. / I30 KAFFIR FOLK TALES. / STORY OF IRONSIDE AND HIS SISTER, 131; lines 5659-5713 confidence: high

Ironside takes his sister home to her mother, who receives her joyfully and had never forgotten her.

Ironside takes his sister home, and her mother receives her with joy after a long absence.
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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 STORY OF THE BIRD THAT MADE MILK, 41 / STORY OF THE BIRD THAT MADE MILK. 43 / STORY OF THE BIRD THAT MADE MILK. 45 / STORY OF THE BIRD THAT MADE MILK, 47; lines 2265-2305 confidence: high

The children held fast to the bird; it flew away with them and took them to their own town.

The bird carries the children to their own town and later brings them out to the people, completing their restoration to the community.
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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 CANNIBALS WONDERFUL BIRD. 135 / THE STORY OF THE CANNIBAL MOTHER. 139 / I40 KAFFIR FOLK TALES. / THE STORY OF THE CANNIBAL MOTHER, 141; lines 6028-6111 confidence: medium

There is great rejoicing; the children return to their grandfather, and the people make them rulers.

After the cannibal dies, the children return to their grandfather and the people make them rulers.
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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 FIVE HEADS. 55 / THE STORY OF TAHGALIMLIBO. / THE STORY OF TANGALIMLIBO, 57 / THE STORY OF TANGALIMLIBO. 59; lines 2744-2914 confidence: high

The child cries bitterly; the nurse carries it to the river at midnight while singing, and the mother comes out of the river and sings about being sent for water during the day and about the basket, ladle, and mantle sinking.

Tangalimlibo repeatedly comes out of the river at night to breastfeed her child, then sends the child home with the nurse.
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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 FIVE HEADS. 55 / THE STORY OF TAHGALIMLIBO. / THE STORY OF TANGALIMLIBO, 57 / THE STORY OF TANGALIMLIBO. 59; lines 2744-2914 confidence: medium

A plan is made for the husband to hide in the reeds; he cuts an ox skin into a long riem, ties one end to his waist, and gives the other end to the village men to hold and pull.

The husband ties an ox-hide riem to himself, has village men hold it, hides by the river, and seizes Tangalimlibo when she emerges.
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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 MBULUKAZL 151 / IS2 KAFFIR FOLK TALES, / THE STORY OF MBULUKAZL 153 / THE STORY OF LONG SNAKE.; lines 6534-6669 confidence: medium

Long Snake's mother dresses the girl in a very beautiful robe; the girl goes out with an axe as if to cut firewood, throws the axe away, and runs to her father's place.

Each girl uses an axe and a firewood or fuel-cutting errand as the occasion to leave Long Snake's village and return toward her father's place.
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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

Sikulume returns home with Mangangezulu's daughter as wife, says she is his wife, becomes a great chief, and is praised by the people.

Sikulume returns home with Mangangezulu's daughter as wife, answers earlier warnings, becomes a great chief, and is praised by the people.
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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 TANGALIMLIBO, 57 / THE STORY OF TANGALIMLIBO. 59 / THE STORY OF TANGALIMLTBO. 63 / THE STORY OF TANGALIMLIBO. 65; lines 3016-3175 confidence: medium

"Get a fat ox to go with us."

Tangalimlibo's mother brings a fat ox, works medicines at the river while meat is put in the water, and Tangalimlibo comes out when the river shakes and rises.
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hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk DODO'S SON 307 / THE GIRL WHO MARRIED DODO'S SON. / DODO'S SON 309 / DODO'S SON 311; lines 14062-14139 confidence: medium

The Sister instructs the Girl to throw or break baskets at specified hills after forests, then returns to her Husband in the water.

After visiting her Sister in the water household, the first Girl follows basket instructions and returns home with animals, slaves, and musicians emerging from the baskets.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 71 / FIG. 72. / SOLOMON AND THE BIRDS 303 / THE KING'S SON'S WIFE 305; lines 13808-13892 confidence: medium

The King orders the well filled with earth, entombing his son; he tells the Maiden that her Husband is dead, and she refuses food for about ten days.

The Son is buried in a filled well, then a date-stone in his hair grows into a tree through which he emerges.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 71 / FIG. 72. / SOLOMON AND THE BIRDS 303 / THE KING'S SON'S WIFE 305; lines 13808-13892 confidence: high

The Wife helps with the calabash, puts her hand into the milk, takes out the ring, recognizes it, and is told by the Slave where her Husband is.

After recognizing the ring, the Wife goes to the Husband, has him washed, shaved, and robed, and brings him back.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 75. / THE MONKEY-WOMAN 315 / THE DESPISED WIFE'S TRIUMPH 317 / THE DESPISED WIFE'S TRIUMPH 319; lines 14368-14445 confidence: medium

After forty days, the woman is told she may go home; people including her mother bring gifts, her mother gives a silver-dollar necklace, the Head blesses her through the Dog, and people escort her to a known road.

The woman remains away for forty days after birth and then receives permission and blessing to go home.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 94. / FIG. 95- / THE BOY WHO CHEATED DEATH 441 / THE BOY WHO CHEATED DEATH 443; lines 19519-19601 confidence: high

The Rich Man's Son arrives among the Children of Death, who are farming; Death welcomes him, orders rice cooked, and says she is going to the stream to find her Husband.

The Rich Man's Son comes to Death's house, leaves alive, reaches his city, and Death explicitly notes that he has come to her house and returned alive.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 98. / FIG. 97. / THE MANY-HEADED CANNIBALS 449 / THE MANY-HEADED CANNIBALS 451; lines 19856-19941 confidence: medium

One of the Girringas follows her tracks but fails to find her; at night she becomes a woman again and runs away to her own city.

After evading the Girringas, the woman becomes human again and runs away to her own city.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk HAUSA SUPERSTITIONS / THE FRIENDLY LION / THE FRIENDLY LION 201 / THE BOY, THE GIRL, AND DODO 203; lines 9603-9683 confidence: medium

Dodo seizes the Boy and Girl during the crossing; they are dragged underwater, the Boy struggles with the Dodos for about twenty days, their parents search, and on the twenty-first day the Boy conquers the Dodos and emerges with the Girl.

The Boy and Girl are dragged underwater by Dodo; the Boy struggles with the Dodos for about twenty days, conquers them, and emerges with the Girl on the twenty-first day.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE CITY OF WOMEN 395 / THE SLEEPLESS TOWN 397 / THE SLEEPLESS TOWN 399 / THE MENDER OF MEN 401; lines 17775-17856 confidence: medium

Quat, who began creation, sails to the foot of the sky to buy darkness from Night; Night darkens his eyebrows and shows him how people fall asleep in the evening.

Quat, described as beginning creation, travels to buy darkness from Night and returns to people who learn that sleep is not death.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE LUCKY YOUNGEST SON 389 / THE LUCKY YOUNGEST SON 391 / THE DIVISION OF THE INHERITANCE 393 / THE CITY OF WOMEN 395; lines 17531-17610 confidence: high

The Queen goes to war and forbids the Bachelor to open a lidded basket; he opens it after she leaves and immediately finds himself back in his farm with only a leather loin-covering and a hoe, unable to see the palace.

The Queen forbids the little lidded basket and warns of a shock; when the Bachelor opens it, he is immediately back on his farm and the palace is gone.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE LUCKY YOUNGEST SON 391 / THE DIVISION OF THE INHERITANCE 393 / THE CITY OF WOMEN 395 / THE SLEEPLESS TOWN 397; lines 17613-17697 confidence: high

A Lady in the abodes of the Immortals warns the man not to open the palace back door; if he does, he must return home and the abode will be forbidden. He opens it and sees the outside world.

The man is explicitly warned not to open the palace back door; after disobeying, he sees the outside world and is subject to return and exclusion from the immortal abode.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE KING'S SON'S WIFE 305 / DODO'S SON 307 / THE GIRL WHO MARRIED DODO'S SON. / DODO'S SON 309; lines 13982-14059 confidence: medium

Dodo's Son approaches; the wife hides her sister under an earthen seat, but he smells a mortal, uncovers her, and learns she is his wife's sister. They live together for five days, and the girl befriends him.

After staying five days, the girl prepares to return home, and Dodo's Son instructs that she receive two small lidded baskets from the corn-bin.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE LAZY BOY / THE BOY WHO REFUSED TO WALK. / HAUSA SUPERSTITIONS / THE LAZY BOY 353; lines 15741-15823 confidence: high

The Boy gets down from Spider’s body, throws himself into the water, and is said to have been a Water-Dweller who returned home.

The Boy enters the water and the narrator explains that, being a Water-Dweller, he has simply returned home.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE UNLUCKY MAN 243 / THE WONDERFUL RING 245 / THE WONDERFUL RING 247 / THE WONDERFUL RING 249; lines 11492-11571 confidence: medium

The King of the Roof-Mice brings the ring to Cat; Cat puts it in her mouth, returns to Dog, is carried back across the river, and shows the ring to the Master.

After Cat returns the ring to the Master, the next morning the city is said to have returned, while the Bad Woman no longer has a city.
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hawaiian

Hawaiian Folk Tales: A Collection of Native Legends AHUULA / A LEGEND OF KANIKANIAULA AND THE FIRST FEATHER CLOAK / KAALA AND KAAIALII / A LEGEND OF LANAI; lines 4196-4298 confidence: low

At the shore, Kaala asks if the shark is to be her mother; Opunui says her temporary home is in the sea, the shark will be her mate and not harm her, she goes down where the sea god lives, and the chief of Olowalu will later bring her to earth.

Opunui says the chief of Olowalu will bring Kaala to earth again after Kaaialii has sailed for Kohala.
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Hawaiian Folk Tales: A Collection of Native Legends HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII / KAPEEPEEKAUILA; OR, THE ROCKS OF KANA; lines 1721-1791 confidence: high

The plovers brush Niheu's sacred locks; Niheu lets go of Hina, strikes the plovers with his rod, knocks out their tail feathers, and the birds carry Hina away.

Hina is carried away by the plovers, and Kana later restores her to Hakalanileo after defeating Kapeepeekauila.
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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 1055-1091 confidence: medium

The swing has one rope and a cross-stick; Hiku attracts attention; Kawelu's shade recognizes him, receives Milu's permission, swings with him, and averts her face because of his corpse-like odor.

Kawelu is a shade associated with Milu and the Lua o Milu; Hiku brings her spirit upward and returns with her to Holualoa.
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Hawaiian Folk Tales: A Collection of Native Legends KALELEALUAKA / PART I / PART II / PART III; lines 2367-2473 confidence: medium

Kalelealuaka asks his wives to gather shrimps and moss in a particular way; after they leave, he flies to Waianae, puts on fine-leaved maile wreaths, and flies to Napeha.

Kalelealuaka sends his wives away, secretly flies to the battlefield, fights, then returns home and conceals the trophies before others know what he has done.
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Hawaiian Folk Tales: A Collection of Native Legends KALELEALUAKA / PART I / PART II / PART III; lines 2575-2678 confidence: medium

News comes of Kualii's army at Kahapaakai in Nuuanu; Maliuhaaino marshals forces. Kalelealuaka tells his wives to eat quietly in their house, eats with the dogs in his own house, and orders Kaluhe to keep the dogs barking until he returns.

Kalelealuaka arranges domestic separation and barking dogs, leaves rapidly for battle, later alights back at his house, disposes of spoils, and is only afterward sought through a recognition process.
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Hawaiian Folk Tales: A Collection of Native Legends KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I / PART II; lines 2029-2124 confidence: medium

When the child is about two months old, a storm with lightning and an earthquake occurs; Kaopele awakens in a dark watery couch, frees his feet, rises to the surface, and goes to Kauai out of love for his wife and child.

Kaopele emerges from a dark watery couch during a storm, returns to his wife, and is initially mistaken for a ghost; the passage later says he is no longer visited by trance.
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Hawaiian Folk Tales: A Collection of Native Legends KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I / PART II; lines 2029-2124 confidence: medium

Before leaving, Kalelealuaka has been told about Oahu's topography and Kaopele's former plantation at Keahumoe. At Waianae the travellers are treated affably, say they are sight-seeing, and are joined by a boy from a group darting arrows before eating at a whitish rock plain.

Kalelealuaka travels to Keahumoe, identified as the former plantation where Kaopele had set out the plants from which the surviving crops descended.
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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 3000-3096 confidence: medium

Kahalaopuna is described as very beautiful, with a glow from her face shining through the thatch and rays surrounding her at the spring; a similar light is said to mark her spirit revisiting her home.

The passage reports that a bright light is still sometimes seen at Kahaiamano and is understood as Kahalaopuna's spirit revisiting her old home.
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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: medium

The elder brother advises seeking Kauhi's death; they conspire with Kahalaopuna's parents to keep the resurrection secret, and the young man learns all the meles she had sung to Kauhi.

Kahalaopuna's resurrection is kept secret while the young man provokes Kauhi into a public challenge that can cost Kauhi his life.
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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 THE PUNAHOU SPRING / OAHUNUI / AHUULA / A LEGEND OF KANIKANIAULA AND THE FIRST FEATHER CLOAK; lines 3750-3851 confidence: low

Eleio is sent to Hana to fetch awa for the king; he is also a kahuna initiated to see spirits or wraiths and able to return a wandering spirit to its body if decomposition has not begun.

Eleio is said to be able to return a wandering spirit to its body before decomposition, and the girl's body is described as apparently not decomposed.
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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: medium

Eleio requests completion of the feather cloak; feather-workers including the restored girl, now named Kanikaniaula, finish it, and Eleio returns toward Lahaina with her, the cloak, and remaining awa.

Eleio returns to his master with Kanikaniaula, the feather cloak, and awa, survives the execution order, and wins pardon by presenting the cloak as a source of the king’s future renown.
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Hawaiian Folk Tales: A Collection of Native Legends THE SHARK-MAN, NANAUE / FISH STORIES AND SUPERSTITIONS / DEIFIED FISH SUPERSTITION / STORY OF THE ANAE-HOLO; lines 6978-7034 confidence: high

The anae-holo is described as a distinct mullet whose home is at Ihuopalaai, Honouliuli, Pearl Harbor; it travels periodically from Puuloa around the windward side through named places to Laie and returns by the same route, and it is not caught in places outside that run.

The story explains why the anae-holo come and go along a specific annual route between Honouliuli and Laie.
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romanian

Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1257-1408 confidence: high

One prince says they should go to their father; the fisherman dresses the boys, makes lambskin caps to hide their golden hair and stars, and takes them to the imperial palace.

The twins hide their identifying golden marks, go to their father at the imperial palace, force entry, and finally reveal their signs before the court.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1257-1408 confidence: medium

The twins call themselves brothers of a family broken in two, describe a long journey through wind, wood, and water, and ask to chant in human language; a second cushion falls, the empress objects, but the emperor asks them to sing.

The twins describe a family broken in two, and afterward Laptitza is seated beside her husband while rivals are demoted or punished.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1625-1742 confidence: high

While hunting a hare, the prince misses twice, strikes it with a third arrow, and unknowingly passes through the Valley of Lamentation; afterward he is suddenly seized with longing for his father and mother.

After crossing the Valley of Lamentation, the prince insists on going back to see his parents despite warnings from the ladies and the horse.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1744-1875 confidence: high

The prince says he recently came through the region; the people laugh at him, and he rides on as his hair and beard grow white.

The prince claims only a short time has passed, yet regions and his father's empire have changed, and he returns to a ruined birthplace while aging rapidly.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1744-1875 confidence: medium

The prince reaches his father's empire, finds new people and towns, and the horse kisses his hand, says it is returning to its origin, offers him departure, and darts away.

The horse says it is going back to its place of origin and offers to take the prince if he mounts quickly, then departs alone.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2143-2278 confidence: medium

The boy and fairy agree to marry, go to Mogarzea to be wedded by the emperor, return every May to the Milk Lake to bathe their children, and after the emperor's death Mogarzea divides the kingdom with his preserver.

After marriage, the couple returns every May to the Milk Lake to bathe their children in its waves.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4787-4901 confidence: medium

The princess kisses the Poor Boy, healing his ear and chin; the companions take enchanted horses from stables hidden beneath the fallen palace and ride home with their betrothed brides.

After the dragon's death, the companions take enchanted horses and hurry homeward with their betrothed brides.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5243-5358 confidence: high

The wolf's tail enters the bung-hole; Jack grips it, the wolf flees dragging the cask, the cask breaks against a wall, and Jack arrives home holding the torn-off tail.

After the cask bursts, Jack finds himself at home again holding the wolf's tail.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6648-6752 confidence: high

Petru departs by the same road, passing fairies, flowers, a giant's hand, lions, dragons, and monsters; pursuers follow but are left behind, and he reaches Holy Friday.

After taking the water, Petru travels back by the same road, sees the world behind him in motion, is pursued, and leaves the pursuers behind.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 675-789 confidence: medium

After some time, the emperor's two older sons arrive with the magic bird and a young girl, who is placed in charge of the poultry-yard.

The older sons, after earlier absence, arrive with the magic bird and a young girl.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6754-6878 confidence: high

At the border bridge Petru hears his name called; the bay tells him to go forward and warns that he will fare badly if he stops, but Petru turns the bridle.

Florea and Costan, Petru's brothers, approach with fair words during Petru's return, lure him toward the well, and then take home the water.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 7091-7187 confidence: high

Holy Friday tells Petru to mount the horse. The bay horse reacts to its master, speaks with Petru about the destination and manner of riding, and Petru rides away swiftly toward home.

After revival, Petru mounts a speaking bay horse and rides to the emperor's court, then swiftly returns toward Fairy Aurora's kingdom.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 791-883 confidence: medium

The emperor says that bringing the wonderful bird proves the speaker is his son, believed dead. The speaker addresses him as father, asks for the poultry-keeper, and identifies her as the girl from his story.

The emperor recognizes the bearer of the wonderful bird as his son, whom all had believed dead, and the speaker addresses him as father.
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armenian

Armenian Legends and Poems ARTASHES AND SATENIK / MOSES OF KHORENE / MY DEATH / CONCERNING THE ROSE AND THE NIGHTINGALE; lines 1869-2029 confidence: high

The gardener says, “Weep not, she will return,” and identifies “The Violet, her forerunner” as present with messages.

The gardener announces the Rose will return, the Rose says she cannot return immediately, and the ending shows her foliage and renewed homage from the flowers.
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Armenian Legends and Poems BALLAD / THE NIGHTINGALE OF AVARAIR / THOU ART SO SWEET / THE WANDERING ARMENIAN TO THE SWALLOW; lines 3652-3698 confidence: medium

Title and attribution identify the poem as “The Wandering Armenian to the Swallow” by C. A. Dodochian.

The speaker is titled as wandering, his father waits for his return, he says he is uprooted from native soil, and he asks the swallow to seek his birth village.
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Armenian Legends and Poems COMPLAINTS / A DAY AFTER / WITHOUT THEE WHAT ARE SONG AND DANCE TO ME? / THE LAKE OF VAN; lines 2943-3043 confidence: high

“Shall hail a flag on topmost Ararat, / Calling Armenians… / To seek once more their loved and beauteous home?”

The speaker imagines a flag on topmost Ararat calling dispersed Armenians back to their loved home.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4783-4892 confidence: medium

Artashes dies abroad during a campaign and longs for his fatherland; his quoted words include: “Who will give me the smoke of the chimneys and the morn of Navasard”.

Artashes dies abroad and his final words long for familiar signs of his fatherland.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 5090-5203 confidence: medium

Moses is born between A.D. 404 and 408, sent to Greece for higher education, works in libraries after study, is shipwrecked near Italy, travels to Rome, Athens, and Byzantium, and returns to Armenia about 440.

Moses leaves Armenia for education abroad, travels widely, experiences shipwreck, and returns to Armenia.
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Armenian Legends and Poems LIST OF ILLUSTRATIONS / REPROACHES / A TRIAL OF ORTHODOXY / FOLK SONG; lines 408-437 confidence: medium

“By whirlwinds tossed and swayed I roam”; “The stranger’s accents” awaken thoughts that “wander home”; the speaker wishes the wind would carry him where the beloved’s vineyard lies and wishes to be the zephyr bending her vines and roses.

The speaker’s thoughts wander home, and he repeatedly wishes the wind would carry him to the beloved’s vineyard.
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Armenian Legends and Poems MOSES OF KHORENE / LAMENT OVER THE HEROES FALLEN IN THE BATTLE OF AVARAIR / THE SONG OF THE STORK / FOLK SONG; lines 1112-1150 confidence: medium

“Stork, I welcome thy return... Thy coming is the sign of spring, / And thou dost joy and gladness bring.”

The stork’s return is repeatedly welcomed, and the bird is addressed as a dear and honoured guest invited back to the roof and ash-tree.
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Armenian Legends and Poems MOSES OF KHORENE / MY DEATH / CONCERNING THE ROSE AND THE NIGHTINGALE / THE ARRIVAL OF THE CRUSADERS; lines 2031-2074 confidence: high

“And you, my sons, late forced to flee / To distant lands ... / Shall now return in chariots fair / Drawn by brave steeds with trappings rare.”

The speaker says the sons were forced to flee to distant lands and shall now return in chariots.
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Armenian Legends and Poems MOSES OF KHORENE / MY DEATH / CONCERNING THE ROSE AND THE NIGHTINGALE / THE ARRIVAL OF THE CRUSADERS; lines 2031-2074 confidence: medium

The speaker will lift his eyes to loved ones, fold them in his arms, rejoice, lay aside black robes, and dress in green and crimson.

The speaker anticipates embracing loved ones and replacing black robes with green and crimson garments after their return.
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Armenian Legends and Poems THE ARRIVAL OF THE CRUSADERS / LIKE AN OCEAN IS THIS WORLD / THE ROCK / THE CRANE; lines 2141-2176 confidence: high

“Spring shall return and bring thee back once more, / With thy sweet mate and young ones, to thy home— / Thy last year’s nest upon the sycamore.”

The crane is imagined as returning with spring to its mate, young ones, home, and previous nest.
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Armenian Legends and Poems THE CHRIST-CHILD / HAPPINESS / CONCERNING DEATH / LOVE ONE ANOTHER; lines 3969-4050 confidence: medium

The tired speaker reaches toward the angel’s promised “perfetto riposo,” but a malign voice says: “Destati; orsù, cammina, / ripiglia la tua croce!”

The speaker reaches toward the angel’s rest, but a malign voice commands her to wake, walk, and take up her cross again.
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Armenian Legends and Poems THE SONG OF THE VULTURE / FOLK SONG / BALLAD / THE NIGHTINGALE OF AVARAIR; lines 3572-3628 confidence: medium

The nightingale is called friend of aching hearts and soul of the rose; it sings from a tree. The speaker hears it from Thaddeus’ convent while praying before the cross, then finds it on the plain where Vartan fell.

The speaker goes to the plain where Vartan fell and urges Togarmah’s sons to repair to Ardaz with the patriarch.
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kimbundu

Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes AN' A AHETU NI MAKIXI. / THE GIRLS AND THE MA-KISHI. / VIII. / O ANA A MUTUDI.; lines 4164-4202 confidence: high

The girls enter the road and say the younger was right, they beat her wrongly, and she saved their life.

After the rescue, the girls enter the road, arrive home, and report events to their parents.
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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 2037-2071 confidence: medium

Fenda Maria rubs herself with the bone; Fele Milanda marries her, and they go to Portugal to his kinsmen and return.

After Fele Milanda marries Fenda Maria, the pair go to Portugal to his kinsmen and return.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes FENDA MADIA NI KOTA DIE NGA NZUA. / FENDA MARIA AND HER ELDER BROTHER NGA NZUA. / NA NZUA DIA KIMANAUEZE. / NA NZUA DIA KIMANAUEZE.; lines 3065-3194 confidence: high

Na Nzua writes to the Lord Governor saying he wants to marry Na Maria of the Lord Governor. The Governor replies that he does not yet know the man's face and wants him to come with his daughter.

The Governor permits the marriage process only after requiring Na Nzua to travel to Portugal and bring back the daughter who was carried off.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUHATU, UASEMA MBIJI. / THE WOMAN WHO LONGED FOR FISH. / SUDIKA-MBAMBI.811 / SUDIKA-MBAMBI.311; lines 3539-3620 confidence: high

Kabundungulu, the younger brother, goes behind the house to see the kilembe; finding it dry, he says his elder is dead and that he will follow where the elder went.

Kabundungulu identifies his elder's death, follows his path, captures Kimbiji, and restores Sudika-mbambi.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUTELEMBE NI NGUNGA. / MUTELEMBE AND NGUNGA. / XIII. / XIII.; lines 5084-5130 confidence: high

The messengers report Ngombo's words to Lord Sun. Lord Sun says she will be taken down to earth the next day. Frog, hidden in the corner, hears everything.

After overhearing Lord Sun's plan, Frog hides in a jug and descends to earth with the water-carriers.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NGANA FENDA MADIA. / NGANA FENDA MARIA. / FENDA MADIA NI KOTA DIE NGA NZUA. / FENDA MARIA AND HER ELDER BROTHER NGA NZUA.; lines 2478-2590 confidence: high

Fenda Maria says she longs for her elder brother Nga Nzua, returns to his house, is seized and flogged, and the brother remains silent.

Fenda Maria explicitly says longing holds her after her elder brother Nga Nzua and returns to his house.
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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 NO. X. / NO. XI. / NO. XII. / NO. XIII.; lines 10827-10892 confidence: medium

The frog is said to be prominent and to have gone up in a jug; the note compares a Brazilian tale in which Frog hides in Urubu’s banjo to reach a feast in heaven and later falls when the bird turns the banjo upside down on the return to earth.

In the Brazilian comparison, the bird turns the banjo upside down on the way back to earth, causing Frog to fall from a great height.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes SUDIKA-MBAMBI.811 / SUDIKA-MBAMBI.311 / NGANA SAMBA NI MAKIXI. / NGANA SAMBA AND THE MA-KISHI.; lines 3622-3854 confidence: medium

Samba reaches a large river and crosses with her three children. The Di-kishi reaches it when the river is full and cannot cross.

Samba crosses a large full river with her children, the Di-kishi cannot cross, and Samba reaches her original home.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes XLIX. / THE PAST AND THE FUTURE. / NGUNZA KILUNDU KIA NGUNZA. / NGUNZA KILUNDU KIA NGUNZA.; lines 8533-8602 confidence: high

The trapped figure asks not to be shot and identifies himself as Kalunga-ngombe. He says he does not kill wantonly, that people are brought to him, and gives Ngunza four days before going to fetch Maka in Kalunga.

Kalunga-ngombe tells Ngunza to fetch Maka in Kalunga; Ngunza goes to Kalunga and then to Milunga to reach Maka.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes XLIX. / THE PAST AND THE FUTURE. / NGUNZA KILUNDU KIA NGUNZA. / NGUNZA KILUNDU KIA NGUNZA.; lines 8533-8602 confidence: high

Ngunza greets Maka and says he has come to take him back to earth; Maka refuses because Kalunga surpasses earth in excellence.

Maka declines Ngunza's request to go back to earth, saying Kalunga surpasses earth in excellence.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes XXXIX. / NIANGA DIA NGENGA AND HIS DOGS. / MBANZA KTTAMBA KIA XIBA. / KING KITAMBA KIA XIBA.; lines 7826-7953 confidence: high

The doctor enters the grave with his little child, instructs his wife to put water on the fireplace daily, and is covered over with the child under the fireplace.

The medicine-man enters a grave, travels along a road to Kalunga, encounters the dead queen, receives a token, and emerges again through the fireplace.
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maya

The Maya Chronicles DICCIONARIO DE MOTUL, MS., 1590. / THE CHRONICLES. / THE CHRONICLES. / SYNOPSIS OF MAYA CHRONOLOGY.; lines 2129-2209 confidence: high

The chronology states that Pop was first counted, glossed as the calendar arranged, then lists removal to Chichen Itza and abandonment of Chichen Itza with removal to Champoton.

The synopsis explicitly lists a return to Chichen Itza after prior movements and abandonment.
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The Maya Chronicles FOOTNOTES: / CHRONICLE OF CHICXULUB. / TEXT. / CONQUEST AND MAP.; lines 5582-5655 confidence: medium

Descendants of Macan Pech, Ah Kom Pech, and Xulkum Chel come or return to towns with priests, chiefs, ministers, companions, and rulers; Nakuk Pech says Ah Kom Pech appointed him to govern Chac Xulub Chen.

The passage describes descendants and companions returning or coming back to towns with priests, chiefs, ministers, and rulers before settlement and appointment to govern Chac Xulub Chen.
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The Maya Chronicles FOOTNOTES: / DICCIONARIO DE MOTUL, MS., 1590. / THE CHRONICLES. / THE CHRONICLES.; lines 2090-2126 confidence: medium

At the end of the tenth Ahau Katun, one doubling of the katun ends; a second return of thirteen katuns is written on the katun circle, and the doubling finishes its course to begin again.

The passage repeatedly describes thirteen katuns returning, a katun doubling finishing its course and beginning again, and the wheel being called the return of the katuns.
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The Maya Chronicles FOOTNOTES: / II. THE SERIES OF THE KATUNS. / TEXT. / TRANSLATION.; lines 3739-3963 confidence: medium

Chakanputun was seized and later abandoned; those of Itza came in search of their houses a second time, lost the road to Chakanputun, and were under trees, boughs, and branches to their sorrow.

The Itza come in search of their houses a second time and later establish their houses a second time after losing the road to Chakanputun.
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The Maya Chronicles NOTES. / FOOTNOTES: / III. THE RECORD OF THE COUNT OF THE KATUNS. / TEXT.; lines 4052-4198 confidence: high

Second sequence: Can Ahau says land was taken by Chakanputun; Uaxac Ahau says Chakanputun was dispersed by Itza men, the Itza came to arrange their houses again, and the Itza went “yalan che, yalan haban, yalan ak” in hardship.

The Uaxac Ahau entry says the Itza came again to arrange their houses after conflict involving Chakanputun.
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The Maya Chronicles TEXT. / TRANSLATION. / NOTES. / CORPORATION OF VALLADOLID--YEAR 1618.; lines 2919-3015 confidence: medium

A cited Maya myth says Cuculcan did not return to Mexico but rose to heaven, descended once each year to his temple at Mayapan, and received gifts brought by pilgrims from far and wide.

The cited Maya variant says Cuculcan rose to heaven and descended yearly to his Mayapan temple to receive gifts from pilgrims.
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The Maya Chronicles TEXT. / TRANSLATION. / NOTES. / CORPORATION OF VALLADOLID--YEAR 1618.; lines 2919-3015 confidence: medium

A cited Maya myth says Cuculcan did not return to Mexico but rose to heaven, descended once each year to his temple at Mayapan, and received gifts brought by pilgrims from far and wide.

The cited variant describes pilgrims bringing gifts from far and wide to Cuculcan's shrine, where he descends annually to receive them.
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The Maya Chronicles TEXT. / TRANSLATION. / NOTES. / CORPORATION OF VALLADOLID--YEAR 1618.; lines 3017-3121 confidence: high

Similar names are listed in the Peten district, including Napeten, Chac-napeten as water of Napeten, and Chacnabil. The Itzas remembered the Peten district, returned there after reverses in northern Yucatan, and established an important state there.

The Itzas are said to remember Peten, return to it after reverses, and establish a state there.
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The Maya Chronicles THE CHRONICLES. / SYNOPSIS OF MAYA CHRONOLOGY. / I. THE SERIES OF THE KATUNS. / TEXT.; lines 2310-2410 confidence: medium

The text states that the katun sequence begins when the Tutulxiu departed from Nonoual/Zuiua/Tulapan.

The passage begins with departure from ancestral places, describes travel across katuns, and later says the Itza seek or return to their homes again after displacement.
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The Maya Chronicles TZOLAH TI AHKIN CHILAM. / FOOTNOTES: / II. THE SERIES OF THE KATUNS. / TEXT.; lines 3523-3736 confidence: low

The entries name “ahYtzaob,” Chichen Itza, Chakanputun, “yotochob,” “ca u zatahob be chakanputun,” and “yalan che, yalan haban, yalan ak ti numyaob.”

The Itza-Chakanputun entries include movement away from Chakanputun, return to houses, loss of road/path, and hardship formulae.
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The Maya Chronicles U THAN AHAU PECH AHKIN. / THE WORD OF THE LORD PECH, THE PRIEST. / FOOTNOTES: / VOCABULARY.; lines 7468-7728 confidence: medium

Tulpach is defined as to go back or return; Ualkahal as to turn oneself or return; Ulul as to arrive or return; Uazaklom as a return; Zut as to return, with tu zut pach meaning back again or over again.

Multiple entries in the passage define forms of going back, returning, arriving/returning, a return, or back again.
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The Maya Chronicles V. THE CHIEF KATUNS. / TEXT. / TRANSLATION. / NOTES.; lines 4834-4930 confidence: high

In moving to Peten the Itzas are said to have retraced their first entrance route; some went toward Tabasco and the Usumacinta but were attacked, driven back, and lost their leader.

The Itzas’ move to Peten is described as retracing their steps along the line of their first entrance to the peninsula.
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san

Specimens of Bushman Folklore IIHARA AND TTO. / WHARA AND TTO. / HOW TTO IS OBTAINED. / HOW TTO IS OBTAINED.; lines 9745-9830 confidence: medium

“A man is wont, when returning home... he throws up earth (into the air), because he wishes that the people at home may perceive the dust.”

The man is returning home but feels he may not reach it because the sun's heat is overwhelming him.
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Specimens of Bushman Folklore IIKABBO'S INTENDED RETURN HOME. / IIKABBO'S JOURNEY IN THE RAILWAY TRAIN. 299 / IIKABBO'S JOUENEY IN THE EAILWAY / IIKABBO'S INTENDED RETUBN HOME.; lines 7669-7832 confidence: high

“I sit waiting for the moon to turn back for me, that I may return to my place.”

The passage repeatedly states that the speaker waits for the moon so that he may return to his place, where he will inspect water pits, trees, and an old hut.
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Specimens of Bushman Folklore IIKABBO'S INTENDED RETURN HOME. / IIKABBO'S JOURNEY IN THE RAILWAY TRAIN. 299 / IIKABBO'S JOUENEY IN THE EAILWAY / IIKABBO'S INTENDED RETUBN HOME.; lines 7669-7832 confidence: medium

The speaker imagines examining his place and its tall trees; he says he came to live at another place because people brought him there to work for a little while, and he thinks he must return.

The speaker identifies the destination as his father’s father’s place and plans to examine water pits and put the old hut in order after absence.
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Specimens of Bushman Folklore IIKABBO'S INTENDED RETURN HOME. / IIKABBO'S JOURNEY IN THE RAILWAY TRAIN. 299 / IIKABBO'S JOUENEY IN THE EAILWAY / IIKABBO'S INTENDED RETUBN HOME.; lines 7834-7964 confidence: medium

A note says Betje's mother died of sickness, her body was eaten by jackals, the mother's younger sister carried the child away, the fire of Wkabbo's dwelling could be seen at night, and Wkabbo hurried out, saw the bones, made a hut, met the sister with the child, slept there, and returned home.

Wkabbo leaves home in haste, reaches the place associated with the mother's death, meets the sister carrying the child, and returns home with the child.
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Specimens of Bushman Folklore IIKABBO'S INTENDED RETURN HOME. / IIKABBO'S JOURNEY IN THE RAILWAY TRAIN. 299 / IIKABBO'S JOUENEY IN THE EAILWAY / IIKABBO'S INTENDED RETUBN HOME.; lines 7966-8080 confidence: high

The speaker waits through the Sundays on which he remains and teaches the addressee, does not wait for another moon, and waits for strong boots for the road.

The passage heading names an intended return home, and the narrator says he is waiting for boots and will reach and remain at his own place.
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Specimens of Bushman Folklore Specimens of Bushman Folklore / PREFACE. / PEEJFACE. XV; lines 384-429 confidence: medium

After Dr. Bleek's death, a child sleeping alone is startled by an owl outside her window making a breathing-like sound at night.

The owl's breathing-like night sound is followed by Dia\hvain's question about whether the deceased Dr. Bleek would come to see his children.
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Specimens of Bushman Folklore TARS1NG. 147 / D 0 3 II / CHILDEEN. / CHILDREN.; lines 4476-4649 confidence: high

Ddi-yerreten goes to the Lioness's house while she is absent, sits with the children, repeatedly tells children where the fire of their people is by ravine and hill landmarks, and groups of children go away to their own people.

Ddi-yerreten identifies each group's people's fire, and the children repeatedly arise and go away to their own people.
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Specimens of Bushman Folklore THE HYENA'S REVENGE. / THE HYENA'S KEVENGE. / THE OSTEICH. / THE BESURRECTION OF THE OSTRICH.; lines 3783-3947 confidence: medium

The passage identifies the little feather as the one that became the ostrich; the ostrich thinks of the scratched place and the old house-place where he died, intending to go there and fetch his wives.

The male ostrich is said to have died and left his wives, then returns to the old house-place and calls or fetches them.
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Specimens of Bushman Folklore THE MANTIS IN FORM OF A HARTEBEEST. / THE MANTIS ASSUMES THE FORM OF / A HARTEBEEST. / THE MANTIS IN E0RM OF A HARTEBEEST. 5; lines 1633-1776 confidence: medium

The child grows and becomes like before; the Mantis sees the child sitting in the sun, but when the child hears him rustling along, the child springs up and enters the water.

The child repeatedly flees into water, but the Mantis catches him, anoints him with scent, identifies himself as father, dresses him, and brings him home.
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Specimens of Bushman Folklore TRAIN. / IIKABBO'S INTENDED RETURN HOME. / IIKABBO'S JOURNEY IN THE RAILWAY TRAIN. 299 / IIKABBO'S JOUENEY IN THE EAILWAY; lines 7628-7667 confidence: low

Headings identify “IIKABBO'S INTENDED RETURN HOME” and “IIKABBO'S JOURNEY IN THE RAILWAY TRAIN.”

The heading names IIKABBO’s intended return home.
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Specimens of Bushman Folklore WHARA AND TTO. / HOW TTO IS OBTAINED. / HOW TTO IS OBTAINED. / DEATH.; lines 9832-9848 confidence: low

When tired, the unnamed people stagger along; fatigue goes out, and they become cool after previously being hot and still perspiring.

The group staggers from fatigue and does not feel as if it will reach home.
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Specimens of Bushman Folklore WHAT THE STAES SAY, AND A PRAYER / TO A STAR. / THE SON OF THE WIND. / THE SON OF THE WIND.; lines 3151-3303 confidence: medium

The Wind's son is described as formerly a man, becoming a bird, flying instead of walking, and dwelling in a mountain hole.

The Wind's son repeatedly leaves and returns to a mountain hole, and the later anecdote also has the wind fly into a mountain hole.
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shan

Shans at Home, With Two Chapters on Shan History and Literature GAMES AND WORK / WOMAN IN WORKING DRESS. / YOUNG MARRIED WOMEN. / A FUNERAL.; lines 4404-4523 confidence: medium

A seventh-day feast is held; the spirit is generally believed to return, be present, or know of the feast, and relatives may become exhausted by prolonged feasting.

On the seventh day after the funeral, a feast is held, and the spirit is generally believed to return, be present, or be aware of the feast.
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Shans at Home, With Two Chapters on Shan History and Literature TETHERED BUFFALOES. / NATIVE REST-HOUSES. / THE STORY OF AI-KAWK-HO / THE STORY OF A WITCH; lines 11134-11259 confidence: high

The spirit assumes the queen's former form, stands by the king's bed, says she is his first queen, identifies former clothing and jewels, and is accepted by the king.

The spirit appears in the queen's former form, identifies her clothing, jewels, and former belongings, and the king accepts her as his queen.
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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: medium

Kap-pa-ra says his country is far and returns with Hsa-pu-te-hsa and his own two wives; Lord Sakya comes down and gives him a magic bow and arrows; on the journey he cares for the Princess and stops at hermits' abodes.

As Kap-pa-ra returns with Hsa-pu-te-hsa and his wives, Lord Sakya comes down and gives him a magic bow and arrows so that he will not be afraid.
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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: medium

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 says he was sent from a far country by his brother King Hpung-ka-lit to ask Hsa-pu-te-hsa to be his wife, and later returns with her to present her to the king.
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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 10736-10892 confidence: medium

Sakya draws a two-edged sword and cuts off the ogress's head; Hpung-ka-lit trembles, says he has sinned, and says he will seek Hsa-pu-te-hsa.

After learning his error, Hpung-ka-lit says he will seek Hsa-pu-te-hsa and travels until he reaches Hpa-wa-hti, where he sees her 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 10894-10976 confidence: medium

Hpung-ka-lit sings that he did not know a face, erred, now knows his mistake, asks forgiveness, and asks the addressee to return to their country.

Hpung-ka-lit sings his repentance, Hsa-pu-te-hsa accepts it, and the two depart secretly at midnight for their own country.
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Shans at Home, With Two Chapters on Shan History and Literature THE MONKEY AND THE CROCODILE / THE KING OF THE DOVES / THE FAIRY AND THE HUNTER / THE STORY OF THE SQUIRREL; lines 10055-10185 confidence: high

While the ogress sleeps, the prince collects the eyes and takes the flowers, bow, and pool water, then rides away on the flying horse with magic stirrups.

The prince escapes on a flying horse with stolen magical objects while the ogress pursues; he drops flowers that raise mountains and fire between them.
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Shans at Home, With Two Chapters on Shan History and Literature THE POOR MAN / THE STORY OF U-TAIN / THE STORY OF THE RAINBOW / THE STORY OF LITTLE THUMB; lines 11601-11752 confidence: medium

Two men want to buy Little Thumb for exhibition; he whispers that his father should sell him and that he will return safely.

Little Thumb tells his father to sell him and says he will return safely; after being carried away by the buyers, he escapes into a rat-hole, and the closing says he finally returns home.
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Shans at Home, With Two Chapters on Shan History and Literature THE PRINCESS IN THE TOWER / THE CRAFTY LAD / THE STORY OF A POOR BOY / THE HUSBAND WHO LOST HIS WIFE AND CHILDREN; lines 10354-10391 confidence: medium

The king summons people from far and near to a great feast, searches among them, finds his wife and children, embraces them joyfully, and later the two sons become rulers of provinces.

The new king invites people from far and near to a feast, searches the crowd, and finds his wife and children, restoring the family unit.
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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

Shans strongly believe identity does not perish; dead spirits may go to heaven or hell, but often are immediately reborn on earth and may return to their own human family as a child.

The passage says the spirit willingly returns to its own human family and may be a dead sibling, parent, grandparent, or ancestor in a child.
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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

A mother asks a pointing child where it came from; pointing to the house door or village is used to locate a previous home. A baby pointed to a dead English soldier’s grave, and villagers thought the soldier’s spirit lived in the child.

A mother asks the child where it came from; pointing to a door, village, or grave is used to locate the previous life, including the soldier’s grave example.
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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 friends, relations, and lovers will again meet, recognize, and love each other.
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kikuyu

With a Prehistoric People: The Akikuyu of British East Africa CAMP LIFE IN KIKUYU 341 / OUR HOUSE AT NYERI 343 / APPENDIX II / THE MASAI 345; lines 19971-20063 confidence: low

The passage says Masai isolation has ended and environment must change; Akikuyu and Akam'ba, formerly driven into the forest, will come out again and reoccupy the country under the white man's aegis; the Masai will remain only a name.

The passage says the Akikuyu and Akam'ba were formerly driven into the forest and will now come out again and reoccupy the country.
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With a Prehistoric People: The Akikuyu of British East Africa FOLK LORE / MYTHS / FOLK TALES / IK. R.; lines 17636-17741 confidence: high

"THE TALE OF THE MAIDEN WHO WAS SACRIFICED BY HER KIN, AND WHOM HER LOVER BROUGHT BACK FROM BELOW"

The young warrior who loves Wanjiru follows her route by sinking into the ground, travels along a road under the earth, finds her, and carries her back.
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With a Prehistoric People: The Akikuyu of British East Africa IXSIDE / PLATE LXXXV. / PLATE LXXXVII. / R.ATTLE I.; lines 9069-9255 confidence: low

The final clear captions list a road with many people and no water; the boy seeing a hyena and returning; the boy meeting a leopard; and the claws of the leopard.

The boy sees a hyena and returns; the passage also says he meets a leopard and lists the leopard's claws.
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With a Prehistoric People: The Akikuyu of British East Africa MYTHS / FOLK TALES / IK. R. / THE MAIDEN WHO WAS SACRIFICED 289; lines 17744-17773 confidence: high

At night he takes Wanjiru to his mother's house, restricts entry, admits his mother to the secret, and tells her not to reveal that Wanjiru has returned.

Wanjiru is named as returned, is recognized by her relations, and is finally described as one who had been lost.
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With a Prehistoric People: The Akikuyu of British East Africa MYTHS / FOLK TALES / IK. R. / THE MAIDEN WHO WAS SACRIFICED 289; lines 17744-17773 confidence: medium

At night he takes Wanjiru to his mother's house, restricts entry, admits his mother to the secret, and tells her not to reveal that Wanjiru has returned.

Wanjiru is hidden in the mother's house, strengthened and clothed, then brought into public view at the dance where her relations recognize her.
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With a Prehistoric People: The Akikuyu of British East Africa SNAKE WORSHIP / CONCEPTION OF THE SOUL / SPIRITS 241 / THE ABODE OF THE DEAD 243; lines 15782-15852 confidence: high

A friend of the speaker’s brother guards ripening maize at night with spear and sword, spears a damaging porcupine, and follows it through high grass into a large, very long burrow.

The man follows a porcupine through a burrow into the underworld, is detained, escapes through another passage, and returns to tell people what happened.
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With a Prehistoric People: The Akikuyu of British East Africa THE GIANT OF THE GREAT WATER / THE GIANT OF THE GREAT WATER 311 / THE SNAKE FROM THE GREAT WATER / SNAKE FROM THE GREAT WATER 313; lines 18567-18638 confidence: medium

Asked what reward he wants for slaying the beast, Wadua says he seeks a wife and asks for Washuma.

After asking for Washuma, Wadua is told to fetch the nyoya and goes under the big water, remains there overnight, and returns alive.
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With a Prehistoric People: The Akikuyu of British East Africa THE GIANT OF THE GREAT WATER / THE GIANT OF THE GREAT WATER 311 / THE SNAKE FROM THE GREAT WATER / SNAKE FROM THE GREAT WATER 313; lines 18567-18638 confidence: high

Washuma waits overnight, thinks Wadua dead, hears a noise in the water, and sees Wadua, many others, and innumerable sheep and goats coming out; the water has disappeared and Wadua returns with her.

Wadua comes out of the water with innumerable sheep and goats, divides them, and gives half to Washuma's father so he may marry her.
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With a Prehistoric People: The Akikuyu of British East Africa THE INITIATION OF THE MEDICINE-MAN / INITIATION 253 / AVOCATIONS 255 / AVOCATIONS OF THE MEDICINE-MAN; lines 16300-16424 confidence: high

The passage says medicine-men vary in status and function; a few seek transcendental authority, and a specially pre-eminent medicine-man may be bodily translated and later return to earth.

Several figures are described as being taken up, translated, absent for days, and returned to earth.
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With a Prehistoric People: The Akikuyu of British East Africa THE INITIATION OF THE MEDICINE-MAN / INITIATION 253 / AVOCATIONS 255 / AVOCATIONS OF THE MEDICINE-MAN; lines 16300-16424 confidence: medium

Ki-shu-ro, a native prophet, goes with a friend to sleep in a hut; it is said that he goes up through a hole in the roof and returns three days later in a thunder-clap with stripes on his back.

Ki-shu-ro is reported to return after three days in a thunder-clap with stripes on his back.
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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: medium

Mukun'ga M'Bura eats the father, young men, women, children, oxen, goats, house, and barns, leaving nothing; only the little boy escapes by hiding in the grass.

The only escaped boy hides in the grass, grows strong by hunting, and later returns to confront the being who killed his people.
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tibetan buddhist

The Buddhism of Tibet, or Lamaism FEMALE RE-INCARNATIONS. 245 / TESTING A CLAIMANT TO THE GRAND LAMASHIP. ! / DISCOVERING THE NEW INCARNATION. 247 / DISCOVERING THE NEW INCARNATION. 249; lines 12981-13055 confidence: high

The memorial reports verification of the child in whom the Dalai Lama’s re-embodiment appeared, drawing lots according to existing rule, lodging four children at the Sangha monastery, and proceeding with the Panshen Erdeni and others to put them to proof.

The memorial states that the embodiment of the Dalai Lama had appeared and describes procedures to verify a child successor.
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The Buddhism of Tibet, or Lamaism LION-DANCE. / PRINCE VISVANTARA. 541 / MVSTIO AND NA OCRRD PHA, / TO PICTURE OF VISVANTARA JATAKA,; lines 28754-28857 confidence: medium

The list includes departure from the forest with restored wife, the wicked king begging forgiveness, the Brahman returning a jewel, the prince’s joyous reception, and the family at home again.

The list includes departure from the forest with restored wife, joyous reception, and the family at home again.
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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 PRINCE VISVANTARA. 541 / MVSTIO AND NA OCRRD PHA, / TO PICTURE OF VISVANTARA JATAKA, / PRINCE VISVANTARA. 543; lines 28860-28981 confidence: medium

The story in the Tibetan canon is said to agree generally with Pali and Burmese accounts; the western Tibetan acted version differs in details, including the bestowal of eyes and a local Tibetan application in which St. Padma appears as a reincarnation of Prince Visvantara.

The introductory framing states that the local Tibetan application makes St. Padma appear as a reincarnation of Prince Visvantara.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 543 / PRINCE VISVANTARA. 547 / PRINCE VISPANTARA. 549 / PRINCE VISVANTARA. 55; lines 29317-29431 confidence: high

Prince Sudhana obtains the jewel, marries the Kinnari, favors her entirely, and his jealous other wives try to kill her; she escapes to her celestial country and leaves a charmed ring with the hermit.

Sudhana pursues the Kinnari to her supernatural home, overcomes many obstacles, gains consent, and returns with her to earth.
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The Buddhism of Tibet, or Lamaism ST. PADMAS SORCERY. 29 / OPPOSED BY INDIGENOUS PRIESTS. 31 / ITS DEVELOPMENT AND SPREAD. 33 / ITS PERSECUTION AND REVIVAL. 35; lines 1714-1819 confidence: medium

After Lan Darma’s assassination, the Lamas regain ground, assume regency during his sons’ minority, and the church grows in size and influence despite Tibet’s division into petty principalities.

The Lamas regain lost ground after Lan Darma’s assassination, and the persecution is said to impart fresh vigour to the movement as the church grows in size and influence.
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The Buddhism of Tibet, or Lamaism THE COLD HELLS, 95 / THE MANES OR PRETA, 97 / TANTALIZED SPIRITS. / HARITI, THE CANNIBAL SHE-DEVIL, 99; lines 5003-5074 confidence: medium

The author says flying visits of mortals to Hades, with parallels in Odysseus and Dante, are found in Lamaism as De-lok, or ghostly returning, and are used to stir people to good behavior.

The passage states that flying visits of mortals to Hades are found in Lamaism as De-lok, or ghostly returning.
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The Buddhism of Tibet, or Lamaism TO PICTURE OF VISVANTARA JATAKA, / PRINCE VISVANTARA. 543 / PRINCE VISVANTARA. 547 / PRINCE VISPANTARA. 549; lines 29213-29314 confidence: medium

Sakra has angels unloose and nurse the children nightly while the wicked Brahman sleeps, retie them before he wakes, and deludes the Brahman into bringing Krishna and Jalini back to their own city to sell.

Sakra causes angels to nurse the captive children and deludes the Brahman into returning them to their own city, where their royal grandfather recovers them.
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The Buddhism of Tibet, or Lamaism TO PICTURE OF VISVANTARA JATAKA, / PRINCE VISVANTARA. 543 / PRINCE VISVANTARA. 547 / PRINCE VISPANTARA. 549; lines 29213-29314 confidence: medium

The hostile king returns the gem with money and jewels, asks forgiveness and future attendance when the prince becomes a Buddha, and Visvantara forgives him; they become friends.

The hostile king returns the gem and wealth, seeks forgiveness and future attendance when the prince becomes a Buddha, and is forgiven.
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The Tibetan Book of the Dead ESOTERICISM OF REBIRTH DOCTRINE 45 / ESOTERICISM OF REBIRTH DOCTRINE 47 / SYMBOLISM OF REBIRTH DOCTRINE 53 / B4 INTRODUCTION; lines 3448-3554 confidence: medium

A very spiritually developed enlightened one, a great yogic saint, may gain the highest paradises and be reborn among humankind under the guiding power of the Lords of Karma, described also as Guardians of the Great Law.

The spiritually developed one is guided to rebirth among humankind and reincarnates out of compassion as a Teacher, Divine Missionary, or Nirmanakaya.
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ganda

The Baganda: An Account of Their Native Customs and Beliefs I GENERAL SURVEY OF THE COUNTRY, ETC. 17 / I GENERAL SURVEY OF THE COUNTRY, ETC. 39 / I GENERAL SURVEY OF THE COUNTRY, ETC. 41 / I GENERAL SURVEY OF THE COUNTRY, ETC. 43; lines 2643-2730 confidence: medium

Friends repeatedly ask Otyano and exchange Ah ejaculations for a long time; a friend returning from a journey may be greeted with kulika, said by some to refer to escaping road dangers.

A friend who has been on a journey may be congratulated with kulika, glossed by some as gladness that he escaped the dangers of the road.
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The Baganda: An Account of Their Native Customs and Beliefs RELIGION / THE BAGANDA / CHAP. / IX RELIGION 313; lines 16451-16537 confidence: medium

Wanga, an old god and father of Musisi, is brought from the Sese Islands; when the sun falls and darkness lasts for days, the King asks Wanga for help, Wanga restores the sun, and the King gives him an estate in Busiro where his temple is built; Wanga is consulted for sickness and averting evils.

The sun falls from heaven, darkness lasts for days, and Wanga restores the sun to its place.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / I GENERAL SURVEY OF THE COUNTRY, ETC. 17 / I GENERAL SURVEY OF THE COUNTRY, ETC. 39; lines 2414-2528 confidence: medium

"The sun was the Baganda timepiece."

The sun is spoken of as a female being who is sent back east by night and is ready for another day's journey in the morning.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / THE KING / VII THE KING 197; lines 11005-11053 confidence: high

After the Father's body is placed in the tomb, the King orders drums to announce the end of mourning; Kalibala releases a gazelle for the King to kill, the King shaves his head, and the hunt commemorates Kimera's return from Bunyoro to Uganda while hunting.

The royal hunt is explicitly said to commemorate king Kimera, who was born in Bunyoro and returned to Uganda while hunting.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / TREES. / I GENERAL SURVEY OF THE COUNTRY, ETC. 17; lines 1458-1568 confidence: medium

Before a man with a nursing child sets out, his wife brings out the child's bedding; he jumps over it and then over his wife. If he omits the precautions and has intercourse with another woman during the journey, the child is said to die and the wife to fall ill.

The traveller jumps over bedding and wife before departure, over the chief wife on return, and over the chief wife when changing homes to prevent harm or following evil.
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The Baganda: An Account of Their Native Customs and Beliefs VII THE KING 227 / THE BAGANDA / CHAP. / VII THE KING 229; lines 12454-12521 confidence: medium

The population rose against Mwanga; he was deposed and fled to Kiziba.

Mwanga is deposed and flees, later is sought out by Christians and reinstated after Kalema is driven away.
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The Baganda: An Account of Their Native Customs and Beliefs X WARFARE 355 / A A 2 / X WARFARE 357 / X WARFARE 359; lines 18447-18532 confidence: high

The general beat drums to recall forces and begin the return; corpse mutilation was not customary but was sometimes used by the road to intimidate the enemy.

The army's return is organized by the general but requires the King's sanction after frontier crossing and culminates in royal reception.
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The Baganda: An Account of Their Native Customs and Beliefs X WARFARE 355 / A A 2 / X WARFARE 357 / X WARFARE 359; lines 18447-18532 confidence: medium

People lined roads to welcome the army; women brought gourds of water and carried weapons, while warriors performed mock attacks with drums, fifes, and victory songs.

The returning army is welcomed with water, weapons carried by women, music, mock attacks, victory songs, and appearance before the King seated near the sacred fire.
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The Baganda: An Account of Their Native Customs and Beliefs X WARFARE 357 / X WARFARE 359 / X WARFARE 361 / X WARFARE 363; lines 18622-18688 confidence: medium

If the returning warrior finds all well, he cooks a feast for wives, friends, and priests; priests eat apart with plantains baked in skins; the chief wife then cleanses the house and discards preserved grass.

After a safe return and orderly household, the warrior hosts a feast, and the chief wife cleanses her house and discards preserved roadside grass.
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nahua maya inca

The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2306-2379 confidence: high

Sahagun's account says that in the twelfth month a festival honoured all gods who had gone away and returned; boys and servitors decorated altars, oratories, and images with boughs and were paid in maize.

The Teotleco festival is described as honouring gods who had gone away and then returned, with ritual actions marking their arrival.
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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: medium

Some authorities identify Quetzalcoatl as a sun god; the passage notes the eastern journey and the belief that Cortés was Quetzalcoatl returned, but says the sun interpretation is highly improbable.

The passage says Montezuma and his subjects imagined Cortés was Quetzalcoatl returned to his dominions, as an old prophecy declared he would do.
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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 2751-2836 confidence: high

Quetzalcoatl is interpreted as the Man of the Sun who leaves his abode to teach early civilizing arts, completes his mission, and is later displaced by invading-race deities.

Quetzalcoatl leaves his abode, and tributary peoples pray for or expect his return to free them from Aztec rule.
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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 4851-4955 confidence: medium

From Champoton the Tutul Xius used Nahua mercenaries, expanded northward, made diplomatic ties, built Uxmal, reconquered lost territory, and presided over a period of flourishing arts, roads, and architecture.

After flight and resettlement, the Tutul Xius expand northward and reconquer territory previously lost to the Cocomes.
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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 5260-5365 confidence: medium

The passage describes Maya mythology as a dualism between light and darkness: sun, warmth, light, civilisation, and joy oppose death, night, gloom, and fear; darkness is said to have been ascendant, while benign light agencies promised a future return.

The passage says benign agencies worshipped in connection with the cult of light promised not to desert humanity altogether and to return at a future indefinite period.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 7927-8033 confidence: high

Yma Sumac asks Pitu Salla to visit her mother in the dungeon; mother and child are united; Ollanta is brought prisoner before the new Inca and pardoned; Yma Sumac begs for Curi-Coyllur’s release; the Inca frees the princess, restores her to Ollanta, and blesses the pair.

The new Inca pardons Ollanta, releases Curi-Coyllur, restores her to Ollanta, and blesses the pair.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 407-502 confidence: high

Immediately prior to discovery, the passage says America had a widespread belief that strangers from the east had visited and returned to their abodes in the Land of Sunrise.

Quetzalcoatl is described as a visitor from the east who lands at Vera Cruz, teaches arts and civilisation, departs on a magic raft, and promises to return.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 407-502 confidence: medium

Quetzalcoatl's second advent is anxiously expected; when Cortés and companions arrive at Vera Cruz, Mexicans believe him to be the returned hero, and common people see the Spanish leader as a hero-god; Montezuma had heard of mysterious strangers elsewhere.

Quetzalcoatl's second advent is expected, and Cortés arriving at Vera Cruz is believed by the Mexicans to be the returned hero or hero-god.
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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 4081-4167 confidence: high

Nezahualcoyotl hides under maguey fibre in a hut, Maxtla orders a rigorous search and reward, and the prince flees into mountainous country, caves, and woods.

The passage presents Nezahualcoyotl as a pursued prince hidden by supporters, protected by loyal peasants, and later restored to the throne of his fathers.
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sikh

The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter III / Chapter IV / Chapter V / Chapter VI; lines 7750-7844 confidence: medium

Guru Nanak returns from Kamrup by the great river Brahmaputra and then makes a coasting voyage to Puri on the Bay of Bengal.

The passage says Guru Nanak returned from Kamrup by the Brahmaputra and continued by coasting voyage to Puri.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 3226-3340 confidence: high

Guru Nanak journeys to Sach Khand and meets Dhru; Dhru leaves home after a step-mother's slight, turns to God, has his worship accepted, and is placed by Vishnu at the centre of the stars.

Guru Nanak is represented as going to Sach Khand, encountering heavenly figures, being sent back, and meeting a Jogi in a lower world on return.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 3226-3340 confidence: medium

Guru Nanak tells God he has not fully carried out his pre-earthly orders, since he has spread God's message in only three directions and the west remains unvisited; God remands him to complete the mission.

Guru Nanak is said to have received orders before his human manifestation, left part of the world unvisited, and been remanded by God to complete the mission.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter VI / SIKK. 1 / Chapter VII / Chapter VIII; lines 8567-8742 confidence: high

Mardana proposes returning home after twelve years of wandering; the Guru agrees, they go toward Taiwan di, halt in the forest near the village, and the Guru permits Mardana to visit home and Kalu’s house without mentioning his name.

After twelve years of wandering, Nanak comes near home and is urged by his mother and father to abandon wandering, take up commerce, return home, see a house, and visit his wife; his hymns redirect these requests toward God’s name and favour.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter VI / SIKK. 1 / Chapter VII / Chapter VIII; lines 8744-8906 confidence: high

The Guru tells his parents he has returned home after being a hermit and asks to depart again. His mother says he has only now returned after twelve years; after he promises consolation, she becomes silent.

The Guru says he has returned home, has been a hermit, and asks his parents to let him depart again under God's order; his mother recalls a twelve-year absence.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XIII / Chapter XIV / Chapter XV / SIKH.; lines 12993-13157 confidence: high

The Guru and his minstrel arrive at Kartarpur; the Guru removes pilgrim's dress, puts on worldly garments to show he does not seek exclusive asceticism, sits on his religious stool, and preaches to the people.

After accomplishing his mission in the West, the Guru returns toward his own country and settles at Kartarpur to preach and sustain hymn practice.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XIII / Chapter XIV / Chapter XV / SIKH.; lines 13159-13231 confidence: high

The Guru tells Shahzada and Mardana’s relations not to weep, saying there should be no lamentation for one returning to his heavenly home.

The Guru says there should be no lamentation for Mardana because he is returning to his heavenly home.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH I P. I / Chapter I / Chapter II / Chapter III; lines 5240-5426 confidence: medium

After three days Nanak comes forth from the forest; people thought he had drowned in the neighbouring river and wondered how he returned to life; he gives all he has to the poor and does not answer Daulat Khan's inquiry.

After three days Nanak comes forth from the forest, while people had thought he drowned and wondered how he had returned to life.
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african akan

Ashanti APO CEREMONY / APO CEREMONY / APO CEREMONY / APO CEREMONY; lines 11141-11246 confidence: medium

"The door of the ghosts has opened / And father is come."

A song says the door of the ghosts has opened and father has come.
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Ashanti APO CEREMONY / APO CEREMONY / APO CEREMONY / APO CEREMONY; lines 11361-11464 confidence: high

The hunter-priest goes to town with the spirit upon him and the god on his head; the group visits Akua Tia’s shrine and Ta Kese’s house, where a crowd, dancers, drummers, and women with gourd rattles are present.

Shrines or gods travel between temple locations and visiting village gods are returned before dawn; informants explain fear that the gods might not wish to return if departure waits until daylight.
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Ashanti MATRILINEAL DESCENT IN ASHANTI / MATRILINEAL DESCENT IN ASHANTI / MATRILINEAL DESCENT IN ASHANTI / MATRILINEAL DESCENT IN ASHANTI; lines 7192-7234 confidence: high

The passage describes ghosts in the cold shadowless spirit world hoping for reincarnation on the warm sun-bathed earth by being born again into their former abusua, and possibly ntoro; clan extinction would end hope of return.

The passage describes ghosts hoping for reincarnation on earth by being born again into the same abusua, and possibly ntoro, to which they belonged in life.
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Ashanti MATRILINEAL DESCENT IN ASHANTI / MATRILINEAL DESCENT IN ASHANTI / MATRILINEAL DESCENT IN ASHANTI / MATRILINEAL DESCENT IN ASHANTI; lines 7192-7234 confidence: medium

The passage describes ghosts in the cold shadowless spirit world hoping for reincarnation on the warm sun-bathed earth by being born again into their former abusua, and possibly ntoro; clan extinction would end hope of return.

The extinction of the clan is said to extinguish all hope of return to this world for its ghosts.
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Ashanti THE AFAHYE CEREMONY / THE AFAHYE CEREMONY / THE AFAHYE CEREMONY / RELIGION: THE AFAHYE CEREMONY; lines 14557-14685 confidence: medium

The passage states that individual ownership in land was unknown; chiefs or heads called owners were subject to councillors, clansmen, family, and, through spiritual trusteeship, to the dead, who may return and claim their own.

The passage explicitly states that the dead may return and again claim their own.
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Ashanti WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO; lines 19991-20095 confidence: medium

No. 11 represents Amoako and Adu, legendary friends who meet again after years of separation, misfortune, and poverty; some castings show one with keys as remains of former wealth.

Amoako and Adu are described as legendary friends who meet again after many years of separation, both having suffered misfortune and poverty.
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Ashanti XXVIII / XXIII / THE GOLDEN STOOL 1 / THE GOLDEN STOOL; lines 18809-18871 confidence: medium

Ntim Gyakari's clansman Agyei Frimpon, better known as Okomfo-Anotchi, is said to have seduced one of the king's wives and fled to Obi country.

Anotchi flees to Obi, studies fetish medicine there, becomes a powerful specialist, and returns to Ashanti.
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malagasy

Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER X. / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I95 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I97 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I99; lines 8639-8752 confidence: medium

The passage says love of children is marked in native sayings; children are 'the fat' of life and loved like oneself, and a difficult road is valued because it leads to father and mother's house.

The passage emphasizes love of home and father/mother, and the captive longs to see parents again and sends salutation until reunion.
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Madagascar Before the Conquest: The Island, the Country, and the People NORTHERN PART OF ANTANANARIVO . . ,,34 / ANTANANARIVO FROM THE WEST. SOUTH END OF CITY / CHAPTER L / FROM COAST TO CAPITAL. II; lines 807-912 confidence: medium

The travelers recognize former haunts at Andrangoloaka, find the house falling into ruin, and are recognized and welcomed by the old housekeeper and his wife.

The travelers recognize former holiday haunts, encounter a deteriorated former house, and are recognized and welcomed by the housekeeper and his wife.
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Madagascar Before the Conquest: The Island, the Country, and the People NORTHERN PART OF ANTANANARIVO . . ,,34 / ANTANANARIVO FROM THE WEST. SOUTH END OF CITY / CHAPTER L / FROM COAST TO CAPITAL. II; lines 914-933 confidence: medium

The next day, the travelers ride five hours to Antananarivo and receive a hearty welcome from English and Malagasy friends, especially because they came during wartime.

The narrators frame their arrival as a return after six years away from the country and people they wished to serve, undertaken despite wartime danger.
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Madagascar Before the Conquest: The Island, the Country, and the People SOME ADDITIONAL FOLK-LORE. / CHAPTER X. / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I95 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I97; lines 8428-8513 confidence: medium

The second speech of Ratsarcihbby asks good people to help; it uses images of a fowl flown into long grass, a bird carried off by flood, and a bull escaped to a high mountain.

The speaker asks good people to help him and send Rafara home, presenting her return as necessary to restore his life.
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The Great African Island: Chapters on Madagascar IDOLS OF IMERINA. 301 / SACRIFICES. 303 / ALTARS. 305 / HOVA SACRED PLACES. 307; lines 14695-14788 confidence: high

A fanatodovana is a roadside heap of stones, sticks, grass, and other rubbish; passers-by throw something on it to express hope for a safe return.

Passers-by throw objects onto a roadside heap to express hope for safe return.
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The Great African Island: Chapters on Madagascar ISLAND OF MADAGASCAR, / MADAGASCAR, / DESCRIPTION OF THE ISLAND. 9 / SIR JOHN SUCKLING. 13; lines 1038-1127 confidence: low

Quoted verse under the Suckling heading addresses Will/Davenant as voyaging to Madagascar, landing, fighting, returning home with laurel, and being asked to bring gold next time.

The quoted poem presents a rapid voyage to Madagascar and a return home with laurel.
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The Great African Island: Chapters on Madagascar ISLAND OF MADAGASCAR, / MADAGASCAR, / DESCRIPTION OF THE ISLAND. 9 / SIR JOHN SUCKLING. 13; lines 1038-1127 confidence: medium

The author says the fifth decade of the seventeenth century produced many works on Madagascar, then introduces Robert Everard's account of three years' sufferings on Assada near Madagascar and his preservation, deliverance, and London arrival.

Both Everard and Drury are summarized as displaced to Madagascar-area settings, enduring severe hardship or slavery, and eventually obtaining liberty.
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yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. CHAPTER VI. / CHAPTER VII. / THE INDWELLING SPIRITS AND SOULS OF MEN. / THE JND WELLING SPIIUTS AM) SOULS OF MEN. 1 20; lines 4591-4663 confidence: high

The dead return to earth and are born again in former families; mothers consult a babalawo to identify which ancestral ghost has animated a newborn child.

The passage says the dead return to earth and are born again in their former families, with newborns animated by ancestral ghosts.
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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 4959-5072 confidence: high

The babalawo explains that payment will admit the boy past the door-keeper of Deadland, warns him not to touch any dead person or he cannot return, and instructs him to purify his eyes and sacrifice to Ifa after returning.

The priest warns that touching the dead would prevent return to earth, and the mother repeats that touching her would close the road to the world forever.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. I I I / II II II II / II II I I / I I I; lines 2358-2474 confidence: medium

Olokun returns to his own domains; the world is mud and unfit to live in until Ifa descends from the sky and, with Odudua, makes it habitable again.

After the flood, Ifa comes down from the sky and helps make the world habitable.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. LANGUAGE. / CHAPTER XIII. / PEO VERBS. / CHAPTER XIV.; lines 9279-9480 confidence: high

“at last they arrived at the land of dead people.”

After reaching the land of dead people and following the goblin’s directions, the girl returns home with wealth produced from the ados.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. OP THE / SLAVE COAST OF WEST AFEICA / CHAPTER L / CHAPTER II.; lines 1948-2035 confidence: high

Since his descent into the earth, Shango is said to return to the world; while below, he quarrels with Oya over stolen medicines, and Oya flees to her brother Olokun, the Sea-God; Shango vows to beat her.

The passage states that since his descent into the earth with his three wives, Shango has often come back to the world.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. THE YOKUBA-SPEAKINO PEOPLES / OP THE / SLAVE COAST OF WEST AFEICA / CHAPTER L; lines 587-717 confidence: medium

In the Lagos succession struggle, Kosoko is expelled by Oluwole; Akitoye later invites Kosoko back, Kosoko rebels, Lagos is burned, Akitoye is banished to Badagry, and Akitoye promises to help suppress the slave trade if reinstated.

Kosoko, previously expelled and in banishment, is invited back to Lagos by Akitoye and then conspires and rebels.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. THE YOKUBA-SPEAKINO PEOPLES / OP THE / SLAVE COAST OF WEST AFEICA / CHAPTER L; lines 720-837 confidence: medium

Bombardment continues; a shore magazine explodes and sets the town on fire; flames spread; Kosoko and followers abandon the place; British land, find stockades and guns, and record casualties.

Kosoko abandons Lagos, takes refuge, returns to head a movement, flees again, later receives Palma and Lekki, and seeks permission to return to Lagos.
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afro caribbean

Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 6709-6811 confidence: medium

The wife searches until she reaches a river-side and meets a washer-woman; the wife removes the three drops of blood with lime, but the washer-woman claims the act and a marriage to King Henry is arranged.

The wife wears out three pairs of shoes searching, removes the blood-token, sings a return song naming King Henry’s secret name, and is married to him after he hears her.
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Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 6814-6909 confidence: medium

At the hanging, the godmother arrives in a beautiful carriage with the three children grown large, restores the girl’s tongue, receives money from the king for caring for the children, and the king marries the girl.

The condemned mother is saved when the missing children are returned and her speech is restored before the hanging proceeds.
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Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 7845-7951 confidence: high

A poor married man works one year as a butcher; when offered wages or three pieces of advice, he chooses advice. He receives a revolver, a loaf not to cut until home, travel money, and three instructions.

The poor husband chooses three pieces of advice, remembers each one during the journey home, and avoids dangers that are explained at the end of the tale.
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Jamaica Anansi Stories RIDDLES. / INDEX TO RIDDLES. / ABBREVIATIONS OF TITLES. / NOTES.; lines 12995-13137 confidence: medium

The Two Sisters note lists Jamaica and Andros versions, says the False Bride motive is very common in African story, describes true-bride return at night to sing or suckle a child, mentions a drowned woman who suckles her child, and describes a snare-and-milk test for a false bride's witch nature.

The passage says the false bride motive is common in African story and describes the true bride or drowned woman returning at night to sing or suckle her child.
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Jamaica Anansi Stories SONG AND DANCE. / PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY.; lines 4407-4547 confidence: medium

The old lady's puppy barks and prevents a gentleman from visiting; she burns the puppy in a big fire, but the ashes bark as the puppy, and she throws the ashes into the river.

The puppy is burned, but its ashes bark; the barking persists in the river, and a dog shadow later returns before the old lady's death.
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Jamaica Anansi Stories SONG AND DANCE. / PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY.; lines 4407-4547 confidence: high

A king's two servants dislike his daughter, take her with them to the well, cast her into it, and after three days she returns home; the king catches the servants and throws them into the well.

The two servants cast the king's daughter into a well; after she returns home, the king throws them into the well.
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ainu

Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1629-1717 confidence: high

The chieftain of Iwanai and his sons go sea-lion hunting, are driven by a gale to a beautiful land, meet women from the mountains, and hear the litter-borne woman identify the place as woman-land where no men live and where they will be cared for, made husbands in winter, and sent home in spring.

Both tales begin with Aino men at sea being driven by wind to another land; the first tale includes return to Iwanai, and the second includes instructions for return home.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1629-1717 confidence: high

The old chief offers lodging, says some of his people will travel by boat to the fisherman's country for trade and can lead him home, and warns him to lie down, hide his head, and not look about or the people will be angry.

The old chief instructs the fisherman that, during the boat journey home, he must lie down, completely hide his head, and not look, or the chief's people will be angry.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1629-1717 confidence: high

The chief and sons sail away with a fair wind, reach Iwanai, find their wives wearing widows' caps, recount woman-land, and show the marked scabbard.

The chief and sons return to Iwanai by sailing with a fair wind; the old chief gives the fisherman instructions for returning with his people by boat.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1907-2004 confidence: medium

The father searches downstream, reaches a lonely house, and learns that the old man's daughter found a box with a boy in it while drawing water; the box and child are identified as his.

After finding his son downstream, the father remains with the rescuing household, marries the daughter, inherits the old man's possessions, and returns to his village.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 2006-2100 confidence: medium

The former husband is warned in a dream to take back the younger wife and child; the three live happily afterward, and the tale says most men thereafter abandoned having more than one wife.

The former husband is warned in a dream to take back his younger wife and child, and the family is restored.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 802-900 confidence: medium

The fox-cub tells the puppy they should search for the charm, concludes that an ogre at the top of the large mountain at the end of the world has put it in his box, and the puppy and fox-cub recruit the rat.

The puppy, fox-cub, and rat leave to recover the charm from the ogre at the top of the mountain at the end of the world and return it to their master.
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samoan

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

The parents ask where the two are going and who their parents are; the lad says that he and his sister seek their parents' home and names Mailesaeia and Mailetupengia.

The lad names the parents, and the passage states that the children the parents had cast away have come back.
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Samoa, A Hundred Years Ago And Long Before CHAPTER VII. / ADULT AND ADVANCED YEARS. / CHAPTER VIII. / FOOD--COOKING--LIQUORS.; lines 2891-2991 confidence: high

Taro, coconuts, and 'ava are said to have been brought from the heavens by Losi; he tries to hide a young taro shoot under his clothing, but the Tangaloans seize it and mistreat him before he returns to earth enraged.

Losi goes up to the heavens, returns after mistreatment, goes up again with allies, and comes down with taro, coconuts, and 'ava.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XI. / MORTALITY, LONGEVITY, DISEASES, ETC. / CHAPTER XII. / DEATH AND BURIAL.; lines 3834-3925 confidence: medium

The grave is called the fast resting-place, and a chief's grave is linked with sandalwood leaves and a tree planted nearby; the dead are placed on family land among ancestors, skulls are returned to fathers' graves, and bodies are laid head east toward the rising sun.

Dead are preferably laid on family ground among ancestors, and skulls of those who died away during war are carried back to the graves of their fathers after peace.
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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: high

The lower regions resembled the living world, but spirit bodies were volatile, could ascend at night as luminous sparks or vapour, revisit homes, and be feared as destructive; reconciliation with the dying used presents and confession.

Spirits can ascend at night as luminous sparks or vapour, revisit former homes, and be feared as destructive toward the living.
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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

Tangaloa sends his daughter as the bird Turī to search over an ocean with no resting-place; after stages of land emergence, he sends her with earth and a creeping plant, which later withers, swarms with worms or maggots, and produces men and women.

Tangaloa sends his daughter in bird form repeatedly to search for land over the ocean, return with reports, and later bring earth and a plant.
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Samoa, A Hundred Years Ago And Long Before NAMES OF THE ISLANDS. / FOOTNOTES: / CHAPTER XXI. / POLITICAL DIVISIONS AND PLACES OF NOTE ON UPOLU.; lines 6226-6314 confidence: high

At Lefanga a rising ground called Taape, “Dispersion,” is said to be where a party broke up after a visit to the heavens; the party included five Atua men and four Aana men.

A party is said to have visited the heavens or skies and later returned, coming down at Lefanga before dispersing.
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christian

Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles; lines 566-682 confidence: high

The addressees are told to watch over their life, keep lamps unextinguished and loins not loosened, and be ready because they do not know the hour when the Lord comes.

The hearers must keep lamps and loins ready because they do not know the hour when the Lord comes.
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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 788-893 confidence: low

The prayer asks the Lord to remember the church, deliver it from evil, perfect it in love, and gather it from the four winds into the prepared kingdom; it also invokes grace, the passing of the world, holiness, repentance, Maranatha, and free thanksgiving by prophets.

The church is to be gathered from the four winds into the kingdom prepared for it while the world is asked to pass away.
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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 audience is told to watch for life, keep lamps from going out, keep loins ready, and be ready because they do not know the hour in which the Lord comes.

The audience is instructed to keep watch, keep lamps burning, remain ready, and remember that the hour of the Lord's coming is unknown.
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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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fjort

Notes on the Folklore of the Fjort (French Congo) NZAMBI'S DAUGHTER AND HER SLAVE. / NKISSISM. 131 / NKISSISM. / NKISSISM. 133; lines 6122-6191 confidence: high

Nzambi Mpungu asks whether the visitor wants to remain or return to earth; the visitor says he misses his friends and wants to return, and Nzambi Mpungu sends him back to his family.

The visitor is offered the choice to remain in heaven or return to earth, chooses return because he misses his friends, and is sent back to his family.
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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) 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: medium

The woman hired a canoe to return to her native town, but the owners took her to the south bank of the Congo and sold her; after nearly three years she met relatives who took her back to her parents.

The woman hires a canoe to return home, but the owners take her to the south bank of the Congo and sell her.
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Notes on the Folklore of the Fjort (French Congo) THE JEALOUS WIFE. 47 / VIII. / NGOMBA'S BALLOON. / NGOMBA'S BALLOON. 51; lines 3371-3451 confidence: medium

Ngomba longs for her mother, conspires with her people to escape, orders mateva-palm leaves cut and dried, and has a huge ntenda or basket made; Mpunia remarks on the mateva smell.

Ngomba pines for her mother and directs her escape toward her mother’s town.
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Notes on the Folklore of the Fjort (French Congo) VIII. / NGOMBA'S BALLOON. / NGOMBA'S BALLOON. 51 / NGOMBA'S BALLOON. 53; lines 3454-3490 confidence: high

The ntenda floats around and settles before the house of Ngomba's mother; the people are astonished and afraid, and Ngomba comes out and presents herself to her mother.

Ngomba emerges at her mother's house, is initially unrecognized, and is then welcomed by her relations as their long-lost Ngomba.
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andamanese

On the Aboriginal Inhabitants of the Andaman Islands PLATE III. / ANDAMANESE CHIEF, WITH BOW AND ANDAMANESE MAN AND WOMAN, SHOWING / ARROWS. PROFILES. / BARREN ISLAND VOLCANO (HEIGHT, I.OI5 FEET); lines 3162-3315 confidence: medium

Voyagers near the shores were regarded as deceased ancestors permitted to revisit earth and thought to live on a small island near the Andamanese world; natives of India are called by a term glossed 'departed spirits.'

Voyagers approaching the shore are regarded as deceased ancestors permitted to revisit earth and as living on a small island near the Andamanese world.
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On the Aboriginal Inhabitants of the Andaman Islands PLATE XI. / TURTLE-HUNT. / PLATE XII, / ANDAMANESE DANCING: THE CONDUCTOR MARKING TIME WITH SOUNDING-BOARD.; lines 11615-11646 confidence: medium

The narrator says the boys can enjoy settlement employments and amusements but generally return to jungle homes and resume aboriginal customs and habits.

The passage explicitly describes the boys as returning to jungle homes and resuming aboriginal customs after a period of trained service and settlement amusement.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER IV / MYTHS AND LEGENDS / CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL; lines 8966-9050 confidence: medium

During mourning, mourners are said to be cut off from ordinary community life, with ties to the dead placing them outside society and loosening group bonds.

Mourners are described as cut off from ordinary community life during mourning and as re-entering society at the end of the mourning period.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL / CHAPTER VI / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: MYTHS AND LEGENDS; lines 10984-11077 confidence: medium

The author says Andaman legends show evil results following evil actions: night results from an ancestor's anger or misbehaviour, while the ancestors' harmonious singing and dancing brings day back.

The passage states that the ancestors' harmonious singing and dancing brought day back and that dancing and singing neutralise darkness in the compared versions.
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burmese

The Soul of a People CHAPTER XXII / DEATH, THE DELIVERER / DEATH, THE DELIVERER 305 / DEATH, THE DELIVERER 307; lines 10248-10325 confidence: medium

Ma Pa Da throws herself under a tree in despair; she then says she will return to her father in Thawatti because her husband and his children are dead and her father may pity her.

Ma Pa Da resolves to return to her father in Thawatti because he is all she has left, and she later reaches the city where he lives.
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The Soul of a People DEATH, THE DELIVERER 32 J / CHAPTER XXIII / THE POTTER'S WHEEL 325 / THE POTTER'S WHEEL 329; lines 11035-11099 confidence: medium

Villagers build a monastery; the monk lives there, teaches children, preaches Buddhist teaching, and is said to return rather than die.

The passage says that, for monks, it is not said that they die but that they return.
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The Soul of a People DEATH, THE DELIVERER 321 / DEATH, THE DELIVERER 32 J / CHAPTER XXIII / THE POTTER'S WHEEL 325; lines 10896-11032 confidence: high

In earlier days a monk plants teak seedlings around a small bamboo and grass monastery, says he will return in another life to build with them, dies while they are saplings, and the trees grow over many years as the village declines.

The earlier monk says he will return in another life when the teak-trees have grown, and the young monk later declares that he has returned to build the monastery as promised.
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The Soul of a People FESTIVALS 177 / FESTIVALS 179 / FESTIVALS 183 / CHAPTER XIV; lines 6601-6734 confidence: high

If courtship difficulties arise, there is usually an elopement and a short scandal; sometimes elopement occurs simply because young people cannot endure delay.

Eloping couples leave ordinary social space for the forest and later return when marriage arrangements have been made.
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filipino

Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3402-3535 confidence: medium

An unhappy follower of Lumabet wants to leave the sky; spirits propose removing his intestines for immortality, Manama permits his return, and the spirits lower him by a karan-grass chain until he reaches earth as an owl.

The man asks to go home from the sky, is lowered to earth, and reaches the ground no longer human but an owl.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 2143-2282 confidence: high

Sogsogot eats the pigs, feeds the young birds, receives more pigs and deer from the mother bird, and later holds the young birds' legs as they carry him safely down.

Sogsogot feeds the young birds; when they can fly, he holds their legs and they carry him safely to the ground, after which he returns home.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 427-544 confidence: medium

Aponibolinayen insists on traveling with the Sun; they carry blankets and pillows, travel East to West, and at the middle of the sky she melts into oil; the Sun bottles, wraps, and drops her to earth.

At noon in the middle of the sky Aponibolinayen melts into oil; the Sun bottles and wraps her and drops her to earth, where she is found alive as a woman.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 427-544 confidence: high

A woman dipping water at the spring finds the fallen bundle and Aponibolinayen inside; townspeople gather, and Aponibolinayen's father asks where she has been.

A woman at the spring discovers Aponibolinayen, and her father and people recognize her as the lost one for whom they had searched.
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temne

Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales CHAPTER V / A PURRO INITIATION / CUNNING RABBIT BECOMES A KING. / MR. SPIDER INITIATES THE FOWLS.; lines 2829-2927 confidence: medium

Spider and Cunnie Rabbit are friends and both cunning; Rabbit has magic to enter locked places and steals Spider out of prison at night.

Cunnie Rabbit is Spider's cunning friend, has magic to enter a locked place, and frees Spider from prison; Spider is gone home by morning.
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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 WHILE THE BIRDS DID NOT COME / MR. SPIDER SECURES A POWERFUL WITCH MEDICINE. / MR. SPIDER GETS INTO TROUBLE AGAIN. / A GHOST STORY.; lines 5702-5822 confidence: medium

The dead man and woman go to his town; at night she is in a house, sees only a white place or white clothing of dead persons, hears frightening actions, and the dog sees the dead with a witch eye, barks, and turns into a person.

The dog sees the dead, drives them back, carries the woman across a large water, and returns her home from danger.
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Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales WHILE THE BIRDS DID NOT COME / MR. SPIDER SECURES A POWERFUL WITCH MEDICINE. / MR. SPIDER GETS INTO TROUBLE AGAIN. / A GHOST STORY.; lines 5702-5822 confidence: medium

On the road they meet a large water; the dog tells her to lie on his back, carries her across, receives thanks, and says she must not call him dog but give him another fine name like a person.

During the return journey, the woman and dog meet a large water that she cannot cross alone, and the dog carries her over it on his back.
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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 7. / SEVENTH LECTURE, / A424 SOTRAKRITANGA. / BOOK 2, LECTURE 7, 425; lines 23302-23384 confidence: medium

In an illustration addressed to the Nirgranthas, men declare that they will not punish those who take tonsure and enter monastic life but will punish domestic people; a Sramaza who later returns to domestic life may be killed without breaking the declaration.

The illustration describes a person who takes tonsure, renounces household life, enters the monastic state, wanders for years, and then returns to domestic life.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 3, CHAPTER 1. 26) / THIRD LECTURE, / CALLED / BOOK 1, LECTURE 3, CHAPTER 2. 263; lines 15468-15489 confidence: medium

A weak monk hurt with a stick, fist, or fruit remembers his kind relations, with a comparison to a woman who left husband and house in passion.

A weak monk remembers his relations when hurt, and the weak return to their house when unable to bear hardships.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) L1O UTTARADHYAYVANA. / LECTURE XXI. 111 / LECTURE XXII. 113 / LECTURE XXII, I17; lines 7994-8096 confidence: medium

Rājīmatī perceives that Rathanémi's will has broken under temptation; she remains self-possessed, true to self-control and vows, and protects her virtue and family honour.

Rathanémi's resolve fails under temptation, but after Rājīmatī's rebuke he returns to the Law and practices Śramaṇahood throughout life.
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amazonian

The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 7804-7899 confidence: high

Long afterward Komuine reappears in the tribe's great house and sings a solo complaint.

Long after disappearing, Komuine reappears in the tribe's great house and sings a solo complaint.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes WATERTON, CHARLES. / WESTERMARCK, EDWARD. / WOODROFFE, JOSEPH F. / INDEX; lines 13008-13250 confidence: medium

Spirits are indexed as evil, Good, appearing to man, associated with a land of spirits, returning, and transmigratory.

The spirits entry lists return of spirits and transmigratory spirits.
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bavili

At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa LUKULU. / LUANJILI. / LUALI. / BUALI.; lines 6469-6607 confidence: medium

The note glosses Kuilu as to/from heaven, Luici as primeval essence, Lukulu as of the spirit/departed/ray of light, Luali as breathing life, Nyanga as continuance of being, and Nyari as road of being.

The lesson says people come and go from heaven to heaven and instructs that the river source and mouth should not be separated; the surrounding category glosses include spirit/departed and the road of being.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XXI TRACES OF NKICI-ISM AMONG THE BINI 229 / XXI TRACES OF NKICMSM AMONG THE BINI 231 / CHAPTER XXII / CH. XXII THE PHILOSOPHY IN TABLE FORM 233; lines 12413-12508 confidence: high

A Babalawo's story says Eware was the son of the sixth king of Benin; after his father's death, he wished to succeed, but the people refused and drove him into the bush.

Eware, son of the sixth king of Benin, is refused succession, driven into the bush, and later returns to Benin city with followers.
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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 CHAPTER XXV / A MURDEROUS ATTACK / A MURDEROUS ATTACK / A MURDEROUS ATTACK; lines 10062-10108 confidence: medium

The narrator was the first mission worker to leave the field for a length of time intending to return; many Indians doubted his return and misunderstood furlough and travel distance.

The narrator leaves for England intending to return, local people doubt or misunderstand the return, and he later returns in autumn.
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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 SHADE-LAND / SHADE-LAND / SHADE-LAND / SHADE-LAND; lines 5111-5148 confidence: high

“The souls of the departed are supposed frequently to return to the village where their death has occurred... invariably towards early morning... feeling chilly, endeavours to resuscitate the embers of a fire.”

The passage describes souls returning to the village where they died and engaging with fire embers there.
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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: medium

The mother says the wives shall no longer have him, tells him to live hidden in her dardurr, and says she will carry him in a long, big comebee.

After revival, Goonur remains secretly alive in his mother's camp and is carried in a comebee until the wives discover him.
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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: medium

The mother says the wives shall no longer have him; he will live hidden in her dardurr and be carried in a large comebee when going in and out of camp.

After revival, Goonur is hidden in his mother's dardurr and transported in a comebee, while his wives do not know he is alive.
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nahua

Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 619-768 confidence: medium

The god appears in Mexico with a banner unfolded in all directions; the speaker says he has returned to a place of abundant blood-sacrifices and is beheld as a god.

The hymn says the god has returned to a place of abundant blood-sacrifices, and the notes identify Tlaloc as the rain and water deity whose festival sought crop favor.
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 619-768 confidence: high

Seekers are told to seek the speaker and his words; after four years they go forth, descend to the beautiful house, unite, and know doctrine; the cloud and mist command is repeated.

The hymn describes a four-year interval followed by descent to a beautiful house, and the notes identify this with departed brave souls spending four years in heaven and returning to Tlaloc's terrestrial Paradise.
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vietnamese

Stories and Legends of Annam OF ANNAM / THE TREASURE OF THE CHAM CHIEFTAIN / THE DEATH OF MY LORD TIGER / IN THE DRAGON KINGDOM; lines 1757-1887 confidence: medium

Each evening Thay-Loi rides the last felled tree to the gate of the emerald palace.

Thay-Loi sleeps in the Dragon-King's palace for four days and returns without food or drink yet healthier than before.
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Stories and Legends of Annam STORIES AND LEGENDS / OF ANNAM / THE TREASURE OF THE CHAM CHIEFTAIN / THE DEATH OF MY LORD TIGER; lines 1333-1538 confidence: medium

Old Cai cannot bear the tail-tip position, suffers pain and sickness, briefly leaves it, appears to his brother, and asks for pity.

Cai's soul briefly leaves the tiger's tail, appears to his brother, and gives instructions for ritual offerings and capturing the tiger.
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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: medium

While the Mother is away fetching wood, the girl comes out of the calabash, cleans the hut as before, tells the Hare to claim the work, and hides on the stage.

After regrowing, the girl cleans the hut as she used to do; the Mother recognizes the work as resembling her daughter's and finds her.
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khoisan south african

South-African Folk-Tales FOOTNOTES: / THE ZEBRA STALLION / WHEN LION COULD FLY / LION WHO THOUGHT HIMSELF WISER THAN HIS MOTHER; lines 2464-2512 confidence: medium

Gurikhoisip says to the dogs, “Let him alone now, that he may go and be taught by his Mother,” and the dogs leave Lion.

After Lion is speared, Gurikhoisip orders the dogs to release him so that he may go and be taught by his mother; Lion then attempts to return home.
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maya quiche

The Popol Vuh KICH AND MEXICAN MYTHOLOGY / THE VUKUB-CAKIX MYTH / BOOK II. COMMENTED UPON / THE HARRYING OF XIBALBA; lines 986-1071 confidence: high

The passage identifies Hun-Ahpu and Xbalanque in Xibalba as either heroes in a new land or divine beings visiting Hades to conquer death, and says Xibalba had become confounded with the Place of the Dead.

The passage explicitly frames Xibalba as a Place of the Dead and says the gods descend there and emerge triumphant.
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