Motif
Sacred Theft
sacred_theft
A motif of the Sacred Knowledge and Wisdom family, within the sub-family Wisdom Teaching and Moral Instruction. Every row below is a tagged passage; each rests on a quote in its source text.
1,284 occurrences
90 traditions
hindu (122) · greek (93) · native american plains (87) · norse (76) · celtic (74) · germanic (53) · slavic (46) · roman (44) · celtic irish (42) · native american northwest coast (39) · australian aboriginal (27) · native american southwest (27) · greek roman (25) · native american plateau (24) · native american northeast woodlands (23) · finnish karelian (22) · egyptian (20) · estonian (18) · ethiopian christian (17) · native american california (17) · oceanic (17) · finnic (16) · maori (15) · tongan (15) · mangaian (14) · mesopotamian (13) · mongol (13) · native american southeast (11) · sufi (11) · buddhist (10) · gnostic (10) · korean (10) · melanesian (10) · african bantu (9) · islamic (9) · native american great lakes (9) · zuni (9) · arctic inuit (8) · celtic welsh (8) · ekoi (8) · hopi (8) · romanian (8) · indigenous australian (7) · malay (7) · ainu (6) · andamanese (6) · basque (6) · islamicate folklore (6) · samoan (6) · fjort (5) · ganda (5) · navajo (5) · buryat mongol (4) · caucasian (4) · comparative (4) · fijian (4) · georgian (4) · persian (4) · siberian (4) · vietnamese (4) · zoroastrian (4) · arthurian (3) · daoist (3) · filipino (3) · hausa (3) · jewish christian (3) · tibetan buddhist (3) · afro caribbean (2) · akan (2) · guiana amerindian (2) · hermetic (2) · inca (2) · jewish pseudepigrapha (2) · micronesian (2) · shan (2) · shinto (2) · taoist (2) · yoruba (2) · african akan (1) · armenian (1) · bavili (1) · biblical (1) · burmese (1) · chaco amerindian (1) · hawaiian (1) · inuit (1) · kimbundu (1) · sikh (1) · xhosa (1) · zulu (1)
hindu
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE ORGANS OF THE SOUL IN THE SYSTEM OF KAPILA / ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE.; lines 301-419 confidence: high
“stolen by a Rakshasa (demon) at an aswamedha (horse-sacrifice). Meeting with Kapila in their search, they accused him of the theft ... he reduced them immediately to ashes.”
The passage states that a Rakshasa stole the horse at an aswamedha, prompting a search and accusation.
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Maha-bharata BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1389-1536 confidence: medium
Krishna lists Sisupala's alleged offenses: burning Dwarka, attacking and imprisoning a Bhoja monarch, stealing the aswamedha steed, assaulting Babhru's consort, deceiving Visala's princess, and aspiring to Rukmini.
Krishna says Sisupala stole the horse sent by Vasudeva for the holy aswamedha in order to stop the righteous deed.
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Maha-bharata BOOK V / PATIVRATA-MAHATMYA / BOOK VI / GO-HARANA; lines 3139-3283 confidence: medium
Arjun tells Uttara to keep the chariot at arrow-range, avoid other chiefs, seek Duryodhan, and win Virata's stolen cattle.
Duryodhan is described as moving with pilfered or stolen cattle, and Arjun's stated task is to win back Virata's kine; after his attack the cattle are rescued.
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The Hymns of the Rigveda, Complete 2 Volumes APMN 31. THE RIGVEDA. 347 / HYMN 36.) HE RIGVEDA. 357 / AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67; lines 23580-23705 confidence: medium
Indra came to his mother, saw pungent Soma on her breast, framed his body as he wished, conquered Tvashtar from birth-time, bore off Soma, and drank it in beakers.
From his birth-time Indra conquers Tvashtar, bears off Soma, and drinks it in beakers.
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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 80399-80574 confidence: medium
In Hymn CXLIV, deathless Indu belongs to Indra; a sacrificial bolt brings a bubbling beverage or strong drink; Indu’s power repels treachery, and wisdom and juice are associated with lengthened life.
The hymn links Indu/Soma with Indra, life-lengthening power, and wisdom, and describes a falcon or strong-pinioned bird bringing the red-hued dwelling of the juice from afar or heaven.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 95.) THE RIGVEDA, 527 / ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535; lines 77873-78049 confidence: high
The note identifies the hymn as a colloquy between Sarama and the Panis, who have carried off cows or rays of light that Indra wishes to recover; it also says Sarama reached a rocky stronghold where stolen cows are imprisoned.
The passage note says the Panis carried off cows or rays of light, and the hymn presents cattle hidden in a guarded hoard and later found by Brihaspati, Soma, Rishis, sages, and pressing-stones.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 95.) THE RIGVEDA, 527 / ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535; lines 78246-78285 confidence: medium
“In genuine wrath thou loosenedst the mountain so that the Brahman, easily found the cattle.”
Indra loosens the mountain so the Brahman finds cattle; the note identifies the Brahman as owner of cows stolen by the Pavis.
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The Hymns of the Rigveda, Complete 2 Volumes AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235; lines 15349-15529 confidence: high
Indra is said to have stolen Sirya's chariot wheel, borne Kutsa with Wind's steeds to Sushna as his death, and to possess intense rapturous joy and foe-slaying power; the speaker repeats the request for strengthening food.
A verse says Indra stole the Sun's chariot wheel; the note explains that he cast it like a quoit against a drought demon.
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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 40053-40222 confidence: low
The gods are asked for help, refuge, guidance, deliverance, and good paths; a Bharadvaja priest sacrifices; Agni drives away foes and Soma destroys Pani.
The hymn calls Pani greedy and wolf-like, while the note says Pani may be one of the envious demons who steal away the light or a niggardly non-sacrificer.
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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 2772-2929 confidence: medium
Ahi guards the waters; Indra opens the cave of imprisoned floods, wins back kine and Soma, and lets the Seven Rivers flow.
Indra wins back the kine and Soma, and the passage compares withheld waters to cattle held by a robber; a note links Pani with cow-stealing demons.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 26460-26616 confidence: medium
Indra fills earth and heaven, lets loose waters with eager Friends, cleaves the mountain and discloses the cattle stall, smites Vritra the floods' obstructer, receives Earth's aid for thunder, and sends forth ocean waters.
Songs cleave the mountain and disclose a cattle stall; Sarama goes before Indra at the cleft rock, Angirases burst cowstalls, and the note says Sarama tracked stolen cows.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 27747-27935 confidence: medium
“The Falcon took and brought the Soma” with “thousand” and “ten thousand” libations; the Bold One left malignities and the foolish behind.
The Falcon takes and brings Soma from heaven, must overcome keepers, and is attacked by the archer Krisanu while bearing the Bold One.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85; lines 47339-47523 confidence: medium
The Dawns break with bright days, “found the spacious light,” “disclosed the stall of cattle,” and floods streamed. The note says the dawn broke, stolen cattle were rescued, and obstructed rain was set free.
The hymn says the Dawns found spacious light, disclosed the stall of cattle, and floods streamed; the note says the stolen cattle were rescued and obstructed rain set at liberty.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17 / HYUN 30,3 THE RIGVEDA, 345 / APMN 31. THE RIGVEDA. 347; lines 22296-22436 confidence: medium
Indra is addressed as Lord of the kine and asked to burst the cows’ stable open; he is called Maghavan, a battle-aiding hero who slays Vritras and gathers riches.
Indra is asked to burst open the cows’ stable; sages free them from a prison; Sarama finds a mountain fissure and plunders an ancient place; a hill yields treasure.
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The Hymns of the Rigveda, Complete 2 Volumes FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH. / HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE; lines 63488-63623 confidence: medium
"from heaven, sped through the region of the air, the Falcon snatched"; the stanza also mentions a bow-armed figure and holding fast the sweet.
A Falcon is said to have snatched the sweet Soma from heaven through the air, while the note identifies a bow-armed archer guarding celestial Soma.
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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 10536-10697 confidence: medium
The note glosses the hidden cattle as rain-clouds carried off and concealed by the Panis.
An editorial note states that the hidden cattle are rain-clouds carried off and concealed by the Panis, and Indra is called a cattle-seeker in the nearby verse.
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The Hymns of the Rigveda, Complete 2 Volumes HY MUN 49.) THE RIGVEDA. ; 201 / OE A IT TC LL / HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235; lines 56861-57067 confidence: medium
The note explains a legend: Panias carry off the cows of the Angirases and put them in a dark mountain; at the Rishis’ prayer Indra sets the sun in heaven so he can see and recover the cattle.
The note says Panias carried off cows, hid them in a dark mountain, and Indra set the sun in heaven to see and recover them.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 18554-18578 confidence: high
“The Panis are the robber-fiends who carry off and hide the cows or rays of light.”
The Panis are described as robber-fiends who carry off and hide cows or rays of light, and the cows are called stolen in relation to the Angirases.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 5504-5671 confidence: medium
The note identifies Sarama as Indra’s hound, mother of the Sarameyas, watchdogs of Yama; it says she pursued and recovered cows stolen by the Panis and mentions milk for her young ones and a possible Dawn/ray interpretation.
The note says Sarama, Indra’s hound, pursued and recovered cows stolen by the Panis, with milk connected to her offspring.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 5828-5989 confidence: medium
“tracked thee like a thief lurking in dark cave with a stolen cow”; waters feed the growing Babe born in the womb, the seat of Law.
Agni is tracked like a thief with a stolen cow, hidden in a dark cave or waters, found by prayers, and released by sacred rites or fire-stick attrition.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 6720-6899 confidence: medium
The Angirases kindle fires and find the Pani’s hoarded wealth, cattle, horses, and kine; Atharvan lays paths by sacrifices; the Sun springs up as guardian of the Law; Usana drives kine; offerings honor Yama’s deathless birth. The note identifies the Pani as an illiberal demon withholding rain.
The Angirases find the Pani’s hoarded wealth, cattle, horses, and kine; Usana drives the kine hither.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41; lines 64048-64185 confidence: medium
Purified Soma makes the Mornings shine, gives room to the rivers, makes the Three Times Seven pour milky flow, is poured into beaker and sieve, enters Indra’s throat, and makes Sairya mount to heaven.
Soma makes mornings shine, gives rivers room, causes milky flow, raises Sairya to heaven, and unbars the cow-stall for the Angirases; the note connects the cow-stall with recovered cattle and rays of light stolen by Panis.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41; lines 64353-64517 confidence: medium
"He issued forth from out the loftiest mountain, and found kine hidden somewhere in a stable. / Soma’s stream clears itself for thee, O Indra, like lightning thundering through the clouds of heaven."
The stanza places hidden kine in a stable after emergence from a lofty mountain, and the note explicitly says Soma accompanies Indra in an expedition to recover stolen cattle.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41; lines 65208-65280 confidence: medium
"our sires of old who knew the footsteps found light and stole the cattle from the mountain"
The passage states that the sires of old found light and stole cattle from the mountain with Soma’s lustre.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH.; lines 51928-52083 confidence: medium
Translator note: a phrase may mean aiding worshippers to win cattle, sending forth kine or rays of light recovered from powers of darkness, or, according to Sayana, rejecting no praise.
The notes mention kine or rays recovered from powers of darkness and explain Vala as having stolen cows from the gods and hidden them in a cave.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 41) THE RIGVEDA. B7 / CAPER / FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119; lines 7738-7865 confidence: high
Agni and Soma are famed for stealing or recovering kine from Pani, causing the brood of Brisaya to perish, and finding the single light for many; the note identifies Pani as a demon who carried off and concealed cows, and Brisaya as a demon or savage enemy.
Agni and Soma are famed for stealing or recovering kine from Pani, whom the note describes as a demon who carried them off and concealed them.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 41) THE RIGVEDA. B7 / CAPER / FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119; lines 7738-7865 confidence: medium
Matarisvan brought one from heaven and the Falcon brought the other from the mountain; the note glosses these as Agni or fire from heaven and Soma from the mountain or cloud. Strengthened by prayer, Agni and Soma make room for sacrificing.
Matarisvan brings Agni or fire from heaven, and the Falcon brings Soma from the mountain; the divine pair then make room for sacrifice.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597; lines 39045-39202 confidence: high
Indra is called Bull of earth, heaven, rivers, and waters; Indu/Soma swells for him and, allied with Indra, holds Pani, steals weapons, and foils a malignant father.
Indu/Soma is said to have stolen away warlike weapons and foiled the arts of the malignant father.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH.; lines 38308-38487 confidence: medium
With Kutsa, Indra conquers Sushna in a fight for cattle, rends him, steals the Sun's wheel, and drives away misfortunes.
The passage states that Indra 'stolest the Sun's wheel' during the fight involving Kutsa and Sushna.
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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: medium
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 is sent to fetch Soma, confronts or terrifies Soma’s guardians, grasps Soma, and is shot by a Soma guardian.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 93723-93854 confidence: high
Rama Margaveya challenges removal from the altar by claiming knowledge; he says the gods excluded Indra for offenses involving Vishvarupa, Vrtra, the Yatis, the Arurmaghas, and Brhaspati, thereby depriving Indra of Soma drinking.
Rama says the gods excluded Indra from Soma drinking because of offenses, and that Indra later obtained a share by stealing Tvastr's Soma.
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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 76303-76457 confidence: medium
The note describes the hymn as a dialogue between Pururavas and Urvasi and says it contains the germ of a legend later related in the Satapatha-Brahmana, Mahabharata, Puranas, and Vikramorvasi. It summarizes Urvasi as a heavenly nymph banished to earth who lives with King Pururavas under conditions involving two pet rams and not seeing him unclothed; Gandharvas steal a ram and use lightning, she sees him naked, vanishes, and later a son is born.
The Gandharvas steal one of Urvasi’s pet rams, leading Pururavas to rise and be revealed by lightning, after which Urvasi disappears.
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The Hymns of the Rigveda, Complete 2 Volumes The Hymns of the Rigveda, Complete 2 Volumes / BOOK THE FIRST. / VMN VW THE RIGVEDA., 33; lines 874-1072 confidence: high
The speaker asks the thunder-armed deity to open the stable of the kine, give wealth, win the waters of the sky, and send abundant kine.
The passage asks Indra to open the stable of the kine and win sky waters, praises him for bursting Vala’s cow-rich cave, and the note says Vala stole and hid the cows while water and light were imprisoned in dark clouds.
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The Hymns of the Rigveda, Complete 2 Volumes TLDS TS / HYMN 5.) , THE RIGVEDA. AT / B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505; lines 33213-33375 confidence: medium
Bards of approaching Dawn come “with hymns to throw the mountain open”; the Sun rises and opens stable portals; the Cows’ Mother comes from the stable.
The hymn speaks of opening the mountain, stable portals, and Cow’s stall; Sarama finds the cattle; and the note identifies the mountain as a cloud concealing stolen cows or vanished rays.
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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 73049-73230 confidence: medium
Indra cleaves Vala, "the guardian of the cattle," and takes the Pani's kine with comrades.
Indra is said to take the Pani's kine after cleaving Vala, and notes describe the cattle as stolen or held by treacherous Panis and Vala.
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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 73926-73972 confidence: low
A note describes Tvashtar’s milk-blended Soma as life-sustaining, reports an alternative explanation involving Tvashtar’s son hidden by stolen cows and taking horse form, and says Indra slew Trisiras and took Soma.
The note mentions stolen cows, Tvashtar’s son Trisiras, Indra slaying him, and Indra taking possession of the Soma.
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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 72298-72437 confidence: medium
Commentary explains the Panis as keepers of stolen cows or vanished rays concealed in a rocky prison, with Saramā possibly intended and the Panis refusing to yield the cows.
The commentary explicitly describes Panis keeping stolen cows or vanished rays concealed and refusing to yield them, with recovery imagined as forcing cows from a rocky prison.
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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 72440-72613 confidence: high
The Fathers have "drave forth the wealth in cattle" and "cleft Vala by Eternal Law."
The Fathers drive forth cattle-wealth and cleave Vala; the note identifies Vala as the demon who stole the gods' cows.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IT, 97. STUDENTSHIP. 47 / IT, 107. STUDENTSHIP. 49 / LAWS OF MANU. / II, 1 19. STUDENTSHIP. 5 1; lines 9283-9332 confidence: medium
One who obtains the Veda without permission from a reciter incurs guilt for stealing the Veda and will sink into hell.
The unauthorized acquisition of the Veda is called stealing the Veda and is followed by the stated consequence of sinking into hell.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / INDEX. / IV, 210, 220. / LAWS OF MANU.; lines 46344-46536 confidence: medium
The index lists offences against the Veda, including cavilling, divulging, forgetting, scorning, and stealing the Veda.
The index lists offences against the Veda and specifically includes stealing the Veda.
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The Laws of Manu (Sacred Books of the East, Vol. 25) VIII, 308. / VIII, 319- THEFT. 309 / VIII, 330- THEFT. 311 / LAWS OF MANU. VIII, 331,; lines 22697-22840 confidence: medium
Verses 331-333 set fines for grain and produce, define robbery as taking in the owner's presence with violence, define theft in absence or denial after taking, and assign the lowest amercement for stealing prepared articles or sacred fire from its room.
The passage explicitly includes stealing a sacred fire from the room where it is kept as an offence subject to royal amercement.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 ADI PARVA / SECTION I / SECTION II / SECTION III; lines 2097-2179 confidence: medium
The Queen greets Utanka; he asks for her earrings as a present for his preceptor. She gives them and warns that they are much sought after by Takshaka, the King of the serpents.
The earrings are intended as a present for Utanka’s preceptor and are stolen by Takshaka in beggar form.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXX / SECTION CCLXXI / SECTION CCLXXII / SECTION CCLXXIII; lines 53531-53609 confidence: medium
After the boon, Ravana defeats Kuvera, obtains Lanka’s sovereignty, forcibly takes the celestial Pushpaka chariot, and is cursed by Vaisravana that the chariot will bear Ravana’s slayer and that Ravana will soon die.
Ravana forcibly takes the celestial chariot Pushpaka from Vaisravana after defeating him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXX / SECTION CCLXXI / SECTION CCLXXII / SECTION CCLXXIII; lines 53611-53621 confidence: medium
Ravana is able to assume any form at will, pass through the air, attack gods and Daityas, and wrest their valuable possessions from them.
Ravana attacks gods and Daityas and wrests their valuable possessions from them.
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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 say Naraka's slain soul has assumed Karna's form; Karna will encounter Kesava and Arjuna; the wielder of the thunder-bolt will in disguise take Karna's earrings and coat of mail; Samsaptakas, described as Daityas and Rakshasas, are appointed to slay Arjuna.
The wielder of the thunder-bolt is said to come in disguise and take Karna's earrings and coat of mail to save Arjuna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 38895-38983 confidence: medium
Sagara accepts consecration for a horse-sacrifice; the horse roams the world under his sons' protection and vanishes at a waterless, frightful sea, after which the sons report it as stolen.
During Sagara's horse-sacrifice the horse vanishes; the sons believe it stolen and search the world for the horse and thief.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CL / SECTION CLI / SECTION CLII / SECTION CLIII; lines 42728-42798 confidence: medium
The Rakshasas say the spot is dear to Kuvera, that mortals cannot sport there, that celestial beings use the lake with permission, and that unauthorized use brings destruction.
Bhima seeks to take lotuses from a place the Rakshasas treat as under Kuvera's authority, refuses to ask permission, enters by force, and gathers the flowers after defeating the guardians.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLI / SECTION CLII / SECTION CLIII / SECTION CLIV; lines 42801-42867 confidence: medium
The Rakshasas know the direction of Kuvera's lotus lake and bring the Pandavas, Lomasa, and many Brahmanas to a lake covered with Saugandhika and other lotuses and surrounded by woods.
The desired lotuses are found at Kuvera's lake; Bhima has killed Yakshas there, Yudhishthira warns him not to offend the gods, and the group remains only with Kuvera's knowledge.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI; lines 17175-17249 confidence: high
"I will take thy cow even by force!"
After the refusal, Viswamitra says he will take the cow by force and then forcibly seizes and attempts to take Nandini away.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVIII / SECTION CLXXXIX / SECTION CLXL / SECTION CLXLI; lines 46746-46824 confidence: medium
At Vamadeva's asylum, Sala asks for the Vami horses; Vamadeva grants them with the condition of return, but Sala decides they should not be returned, catches the deer, and places the steeds in the palace.
Vamadeva lends the Vami horses for a specific task, but Sala declares they should not be returned and stores them in his palace despite later requests.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXIII / SECTION CXIV / SECTION CXV / SECTION CXVI; lines 39764-39837 confidence: high
Kartavirya’s son comes to the hermitage while the sons are away; Renuka receives him hospitably, but he forcibly carries off the chief cow whose milk supplies sacred butter and pulls down large trees.
Kartavirya’s son forcibly seizes the chief cow whose milk supplies sacred butter and ignores the cow’s lowing.
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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 XCVI / SECTION XCVII / SECTION XCVIII / SECTION XCIX; lines 10331-10427 confidence: high
"Nandini, was the cow of plenty (capable of granting every desire)"; she is born from Surabhi and Kasyapa and obtained by Apava for Homa rites.
Dyu, with help from the other Vasus, steals Nandini, a cow of plenty owned by the ascetic Apava, after Dyu's wife desires the cow and calf.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 25788-25871 confidence: medium
Krishna tells the kings that Sisupala is a persistent enemy and recounts offences: burning Dwaraka, attacking and chaining Bhoja's attendants, stealing a sacrificial horse, and ravishing the wife of Vabhru and Bhadra.
Krishna accuses Sisupala of stealing the horse of a horse-sacrifice that had been set loose under armed guard in order to obstruct Krishna's father's sacrifice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 3122-3202 confidence: high
Sauti says the Daityas and Danavas attack the gods; Vishnu, as an enchantress and accompanied by Nara, deceives the Danavas and takes the Amrita from them.
Vishnu takes the form of an enchantress and deceives the Danavas in order to take the Amrita from them for the gods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXIV / SECTION XXV / SECTION XXVI / SECTION XXVII; lines 3560-3602 confidence: low
Garuda asks what can free them from bondage; the snakes answer, “Bring thou amrita by force. Then O bird, shall you be freed from bondage.”
When Garuda asks what act could free him from bondage, the snakes demand that he bring amrita by force.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXIX / SECTION XXX / SECTION XXXI / SECTION XXXII; lines 3992-4051 confidence: medium
Garuda comes upon the battle-ready gods; Brahmana, the celestial architect and Soma-guardian, falls after Garuda attacks with talons, beak, and wings; Garuda raises dust that darkens the worlds and blinds the immortals guarding the amrita.
The Soma/amrita is guarded by divine beings, and Garuda defeats or blinds the guardians before approaching the protected substance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 3850-3898 confidence: high
Vrihaspati says the disturbances are due to Indra's fault and the Valakhilyas' penance, and that the strong, form-assuming son of Kasyapa and Vinata is approaching to take and rob the Soma.
Vrihaspati says the bird is approaching to take away and rob the Soma; Indra warns the guards that the bird intends to take the amrita by force.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 4054-4117 confidence: high
Garuda assumes a golden sun-bright body, enters the Soma region, and sees a razor-sharp revolving steel wheel near the Soma, devised by the gods to cut robbers of the Soma into pieces.
Garuda penetrates protections around the Soma/Amrita, defeats its guardians, breaks the surrounding machine, and carries the Amrita away.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 4314-4385 confidence: medium
Other serpents propose becoming lightning-bright clouds to extinguish the sacrificial fire with showers, stealing the Soma vessel by night, biting people at the rite, or defiling the pure food.
Some serpents propose going by night to steal the vessel of Soma juice in order to disturb the rite.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1261-1344 confidence: medium
The passage mentions Narada's pilgrimage to Putasta, Indra's deprivation of Karna's ear-rings, Gaya's sacrificial magnificence, Agastya eating the Asura Vatapi and connecting with Lopamudra for offspring, Rishyasringa's Brahmacharya, and the history of Rama son of Jamadagni.
The passage says Karna is deprived of his ear-rings by Indra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 37611-37760 confidence: medium
"The Three-stepped Lord, Vishnu became vamana or the dwarf for robbing the Asura Vali of his dominions."
Vishnu becomes the dwarf Vamana, asks Vali for three steps of land, and thereby takes Vali's dominions after expanding cosmically.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 12278-12334 confidence: high
Karna says he obtained the Brahma weapon by false pretence from Rama, who told him: "When thy hour will come thy memory will fail thee in respect of this weapon."
Karna says he obtained the Brahma weapon from Rama under false pretence and was cursed that his memory of it would fail; Bhishma later says Karna represented himself as a Brahmana to obtain the weapon.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 39025-39110 confidence: medium
Krishna rode on Vinata’s son, frightened Amaravati’s denizens, and brought the celestial Parijata from Mahendra; Sakra quietly bore the act.
Krishna rides to Amaravati and brings Parijata from Mahendra; Sakra quietly bears the act.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXII / SECTION XXXIII / SECTION XXXIV / SECTION XXXV; lines 2785-2833 confidence: medium
When the Matsya king goes in pursuit of the Trigartas to recover cattle, Duryodhana and named Kaurava warriors invade Virata's dominions.
An enemy force takes sixty thousand royal kine while the king is away, prompting a recovery mission appeal. The taxonomy match is only approximate because the passage presents forcible seizure of cattle rather than explicitly sacred theft.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLV / SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII; lines 63240-63311 confidence: high
Madhu and Kaitabha see Brahma creating the four Vedas, seize them in the Creator's sight, and dive with them to the bottom of the ocean of waters.
Madhu and Kaitabha forcibly seize the four Vedas from Brahma and take them to the bottom of the ocean; Brahma identifies the Vedas as his eyes, strength, refuge, and high Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLV / SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII; lines 63313-63396 confidence: high
"The Vedas are my eyes... Those Vedas, which constitute my eyes, have been taken away from me. I have, therefore, become blind. Do Thou awake from this Yoga-sleep. Give me back my eyes."
The Vedas, described as Brahma's eyes, have been forcibly taken; the Lord retrieves them from the nether region and returns them to Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXVII / SECTION CCLXXXVIII / SECTION CCLXXXIX / SECTION CCXC; lines 54688-54746 confidence: high
Kuvera is identified as royal chief of the Yakshas and Rakshasas and lord of Indra’s treasury.
Usanas enters Kuvera’s body through Yoga, deprives him of liberty, and robs him of all his wealth from the treasury associated with Indra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 36481-36562 confidence: high
Prahlada offers the Brahmana a boon; the Brahmana asks to acquire Prahlada's Behaviour, and Prahlada grants it though he becomes fearful and anxious.
The Brahmana requests Prahlada's Behaviour as a boon; Prosperity later identifies the Brahmana as Sakra and says he robbed Prahlada of sovereignty by taking that Behaviour.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 28772-28855 confidence: high
Arjuna's sons, described as haughty and cruel, seize the calf of Jamadagni's homa cow without Arjuna's knowledge, causing a dispute with Jamadagni.
Arjuna's sons seize the calf of Jamadagni's homa cow, leading to dispute and Rama's violent recovery of the calf.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LV / SECTION LVI / SECTION LVII / SECTION LVIII; lines 31338-31430 confidence: high
Hungry, Utanka sees a Vilwa tree heavy with ripe fruit, climbs it, hangs his deer-skin on a branch, and plucks fruit; falling fruit strikes the deer-skin, unties the knot, and the deer-skin with the ear-rings falls.
After the ear-rings fall from Utanka's deer-skin, a snake of Airavata's race takes them in its mouth and enters an anthill.
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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 XC / SECTION XCI / SECTION XCII / SECTION XCIII; lines 13862-13972 confidence: medium
The Rishis place the gathered lotuses on the ground, enter the lake again to offer water oblations to the Pitris, and then return to find that the deposited lotus-stalks are nowhere to be seen.
The Rishis find the gathered lotus-stalks missing, ask who stole them, suspect one another, and agree that each will swear innocence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCI / SECTION XCII / SECTION XCIII / SECTION XCIV; lines 14084-14185 confidence: high
Bhishma cites an old history of oaths taken during a sojourn to sacred waters, says the theft was done by Indra, and describes the Rishis assembling at western Prabhasa and resolving to visit all sacred waters on earth.
The frame states that Indra committed the theft, and Agastya's lotus stalks, deposited at Brahmasara after ritual bathing, are found missing.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCI / SECTION XCII / SECTION XCIII / SECTION XCIV; lines 14187-14294 confidence: high
Agastya tells Sakra that he has uttered a benediction instead of a curse and concludes that Sakra has taken the stalks, asking him to give them back as eternal duty.
Indra admits removing the stalks and says his motive was to hear the conclave recite duties, which he calls eternal and immutable.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 1938-2021 confidence: high
The Valikhilyas, angered after Maghavat disregards them, gratify Rudra; he says their penances will create a bird that will rob Indra of Amrita.
Rudra tells the Valikhilyas that their penances will create a bird that will rob Indra of Amrita.
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The Markandeya Purana Canto CXV. / CANTO CXV. / Canto OXVL / THE DEMON KUJRIMBHA. AND UIH CLUB SUNANDA.; lines 33216-33268 confidence: medium
Suvrata says Kujrimbha carried off the club Sunanda, fashioned by Tvashtri; with it he slays enemies, cleaves the earth from within Patala, makes exits for all Asuras, and pierced the earth at that spot.
The demon carried off the club Sunanda, a powerful weapon fashioned by Tvashtri, and uses it in battle and to pierce the earth.
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The Markandeya Purana CANTO LXXXIV, / Canto LXXXY. / CAXITO LX3CXY. / CANTO LXXXV.; lines 26985-27096 confidence: high
Chanda and Munda list treasures under Shumbha's control: Airavata, Parijata, Uccaih-sravasa, Brahma's swan-yoked chariot, Maha-padma, an Ocean-given lotus garland, Varuna's golden umbrella, Prajapati's chariot, Death's power, the Ocean-king's noose, sea-born gems held by Nishumbha, and fire-purified garments from Agni; they conclude he should seize the auspicious lady.
Shumbha's household is said to contain treasures taken from divine or cosmic owners, and his messenger uses possession of the three worlds' gems and regalia to support his authority.
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The Markandeya Purana GAHTO MI. / A BRAHMAN AND AN APSARAS. / MARRIAGE OP THE APSARAS WITH A GANDHARTA. 401 / Canto LXIII.; lines 21919-21994 confidence: high
Indivara repeatedly asks Brahma-mitra for the whole Ayurveda, is refused, and gains it by rendering himself invisible while it is communicated to disciples.
Indivara is refused instruction, becomes invisible, gains the Ayurveda while it is taught to disciples, and is accused of having snatched the science.
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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: medium
Vibhishan says one day will carry Rama over the distance by the wondrous chariot Pushpak, made by divine hands, formerly seized by Ravan from the God of Gold, and able to bear him through the air to Ayodhya.
Pushpak is said to have been divinely made and formerly seized by Ravan from the God of Gold; Vibhishan now offers it to Rama for his return.
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The Ramayan of Valmiki Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak. / Canto LIV. The Battle.; lines 7068-7163 confidence: medium
Vaśishṭha does not let the cow go; the king tries to drag her away by force. The distressed cow wonders why she has been forsaken, escapes, knocks down the surrounding men, and returns to Vaśishṭha.
The king’s men forcibly carry off Vaśishṭha’s cow of plenty despite her connection to the saint.
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The Ramayan of Valmiki Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak. / Canto LIV. The Battle.; lines 7068-7163 confidence: medium
Vaśishṭha does not let the cow of plenty go; the monarch begins to drag her off by force, and the king’s servants tear away the distressed cow while she wonders why she has been forsaken.
The king attempts to take the cow of plenty from Vaśishṭha by force, using servants and soldiers to drag her away.
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The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30643-30752 confidence: medium
Rávaṇ goes to Kailása, defeats Kuvera's resistance, and steals Pushpak, a flying car controlled by its master.
Rávaṇ fights Kuvera on Kailása and steals Pushpak, the flying car that moves as its master wills.
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The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30643-30752 confidence: high
Rávaṇ seeks Kailása, Kuvera fights in vain, and Rávaṇ steals Pushpak, a car that flies through the air as its master wills.
Rávaṇ steals Pushpak, the car that flies through the air according to its master’s will, after Kuvera fights in vain.
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The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30975-31147 confidence: high
Strengthened by the rescue, the feathered king undertakes to snatch Amrit, breaks iron nets, enters the jewel chamber, and carries away the heavenly drink guarded in Indra’s palace.
The feathered king undertakes to snatch Amrit from the skies, breaks through obstacles, and carries away the drink guarded in Indra’s palace.
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The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30975-31147 confidence: high
Garuḍ conceives the undertaking of snatching the Amrit from the skies, breaks iron nets, bursts through a jewel chamber, and carries away the heavenly drink kept in Indra’s palace.
Garuḍ snatches the Amrit from the skies, breaks through iron nets and a jewel chamber, and carries away the drink from Indra’s palace.
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The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32764-32932 confidence: medium
Rávaṇ says his brother Vaiśravaṇ fought him, yielded to greater power, fled to Kailása, and surrendered Pushpak, the will-guided flying car.
Rávaṇ says he defeated Vaiśravaṇ and made the vanquished king resign Pushpak, a far-renowned flying car.
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The Ramayan of Valmiki Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth.; lines 5492-5590 confidence: high
“Indra, monarch of the skies, / Veiling his form in demon guise, / Came down upon the appointed day / And drove the victim horse away.”
Indra, a sky monarch, hides his form in demon guise and takes the victim horse required for Sagar’s sacrifice.
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The Ramayan of Valmiki Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth.; lines 5492-5590 confidence: high
Sagar prepares a sacrifice in a plain between Himālaya and Vindhya. Anśumān watches the roaming steed, but Indra, disguised as a demon, comes down and drives away the victim horse.
Indra, a sky monarch, veils himself in demon guise and drives away the victim horse from Sagar’s sacrifice.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5593-5733 confidence: medium
Sagar's sons cleave and search the earth, killing many creatures and treading on snakes, demons, fiends, and gods, but they fail to find the robber or the spoil.
Sagar's sons and then Anśumán follow a dug underground route in search of the stolen sacrificial horse.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5593-5733 confidence: high
King Sagar orders his sons to keep digging through earth's depths, kill the robber, and bring back the charger; the sixty thousand chiefs obey and dig deeper.
The charger is treated as stolen by a robber, and Sagar says Anśumán's successful return with the horse will complete his sacrifice.
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The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6291-6393 confidence: medium
Vishnu uses illusive aid to remove the Amrit from sight, strikes his foes, and Aditi’s race defeats Diti’s brood; Indra then reigns over the three worlds.
Vishnu uses illusive aid to convey the Amrit from the sight of those fighting over it.
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The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6291-6393 confidence: medium
Gods, Titans, and a minstrel train continue churning the troubled main until the Amrit appears as the sought prize.
The Amrit is the sought prize of the churning; gods and Titans fight over it, and Vishṇu conveys it away with illusive aid.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: high
Hayagrīva, Horse-necked, is a Daitya who seized and carried off the Vedas during cosmic dissolution caused by Brahmā’s sleep; Vishnu slew him and recovered them.
Hayagrīva carries off the Vedas during cosmic dissolution, and Vishnu slays him and recovers them.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: high
Hayagríva, the horse-necked Daitya, seized and carried off the Vedas during the dissolution caused by Brahmá's sleep; Vishṇu slew him and recovered the sacred treasures.
Hayagríva carries off the Vedas during cosmic dissolution, and Vishṇu slays him and recovers them.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65152-65262 confidence: medium
Rávaṇ conquered Kuvera, God of Gold, and took from him the enchanted car.
Rávaṇ conquers Kuvera, God of Gold, and takes his enchanted car.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58747-58884 confidence: medium
“On one side is the bright god of the heaven... on the other the demon of night and of darkness...”
The passage contrasts a bright heaven god with a demon of darkness and describes Vritra as stealing or hiding rain-clouds, with several deities named as opponents.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58747-58884 confidence: medium
Two images are described in hymns: a bright god of heaven and a demon of night and darkness. Vritra, whose name is linked with veiling, is the thief who hides rain-clouds and is opposed by Indra, Agni, Trita, Brihaspati, or other deities; the note compares this with several monster-combat myths while cautioning that the Vritra myth is earlier and less definite.
Vritra is explicitly called a thief who hides the rain-clouds.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 confidence: high
Garuḍ, King of Birds, carried off the Amrit, the drink of Paradise, from Indra’s custody.
Garuḍ carries off Amrit, the drink of Paradise, from Indra’s custody.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 confidence: medium
A demon, son of Kaśyap and Diti, was slain by Rudra or Śiva when he tried to carry off the tree of Paradise.
A demon attempts to carry off the tree of Paradise and is slain by Rudra or Śiva.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 confidence: high
Garuḍ, King of Birds, carries off Amrit, the drink of Paradise, from Indra’s custody.
Garuḍ carries off Amrit, the drink of Paradise, from Indra’s custody.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 confidence: high
A demon, son of Kaśyap and Diti, is slain by Rudra or Śiva after attempting to carry off the tree of Paradise.
A demon tries to carry off the tree of Paradise and is slain by Rudra or Śiva.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64183-64293 confidence: high
The Vedas were stolen by the demons Madhu and Kaitabha, submerged in the sea, and promptly recovered by Vishnu in one of his incarnations.
The Vedas are said to have been stolen by Madhu and Kaitabha, submerged in the sea, and recovered by Vishnu in one of his incarnations.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64183-64293 confidence: high
The Vedas are said to have been stolen by demons Madhu and Kaitabha, lost or submerged in the sea, and recovered by Vishnu in one incarnation.
The Vedas are said to have been stolen by Madhu and Kaitabha, lost or submerged in the sea, and recovered by Vishnu.
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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: medium
Vibhishaṇ says one day can carry Ráma across the distance; he names Pushpak, a wondrous chariot made by divine hands, once seized by Rávaṇ from the God of Gold; it can carry him through the air to Ayodhyá, and Vibhishaṇ asks him to rest in Lanka as a guest.
Vibhishaṇ says Pushpak was formerly seized by Rávaṇ after victory over the God of Gold, and the chariot is described as divinely made.
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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: low
Hanúmán seeks the herbs, but they hide; he threatens the hill and tears off its summit with its life, snakes, elephants, and golden ore.
When the herbs hide from Hanúmán, he threatens the hill and removes the whole summit to obtain them for the army’s healing.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak. / Canto LIV. The Battle.; lines 7066-7161 confidence: medium
Vaśishṭha does not let the cow of plenty go; the monarch begins to drag her off by force, and the king’s servants tear her away.
The monarch attempts to remove Vaśishṭha’s cow of plenty by force through his servants and soldiers.
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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 30641-30750 confidence: high
Rāvaṇ goes to Bhogavatī, beats Vásuki, steals Takshaka’s beloved wife, then goes to Kailāsa, where Kuvera fights in vain, and steals Pushpak, the flying car.
Rāvaṇ goes to Kailāsa, Kuvera fights in vain, and Rāvaṇ steals Pushpak, a flying car.
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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 30973-31145 confidence: high
Garuḍ resolves to snatch the Amrit from the skies, rends iron nets, bursts through the jewel chamber, and carries away the drink of heaven watched in Indra’s palace.
Garuḍ resolves to seize the Amrit, breaches guarded heavenly barriers, and carries the drink away from Indra’s palace.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth.; lines 5490-5588 confidence: high
“Indra, monarch of the skies, / Veiling his form in demon guise... drove the victim horse away.”
Indra in demon guise drives away the victim horse, and the priests identify the theft as an obstruction to the rite.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5591-5731 confidence: medium
Sagar orders his sons to continue digging through earth’s depths, kill the robber, and bring back the charger.
Sagar commands recovery of the charger for his sacrifice; the horse is treated as stolen spoil, though Kapil is only a fancied robber in the sons’ perception.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6289-6391 confidence: medium
The battle rages; Vishṇu uses illusive aid to convey the Amrit from sight, smites opponents, and Aditi’s race kills Diti’s brood.
Vishṇu uses illusive aid to convey the Amrit from the combatants’ sight.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64708-64861 confidence: high
Hayagríva, a Daitya, at the dissolution of the universe caused by Brahmá's sleep, seized and carried off the Vedas; Vishṇu slew him and recovered them.
Hayagríva seizes and carries off the Vedas at cosmic dissolution; Vishṇu slays him and recovers them.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65150-65260 confidence: high
Rávaṇ, empowered by long austerities, conquered Kuvera, the God of Gold, and took from him his greatest treasure, the enchanted car.
Rávaṇ conquers Kuvera, a divine figure called the God of Gold, and takes his greatest treasure, the enchanted car.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58745-58882 confidence: medium
The note contrasts a bright beneficent heaven-god with a false and malignant demon of night and darkness; Vritra is described as a thief who hides rain-clouds.
The passage describes Vritra as a demon of night and darkness who hides rain-clouds and is opposed by a bright heaven-god or named deities.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63846-64025 confidence: high
Namuchi drinks Indra’s strength with wine and Soma; the Aśvins provide Indra a thunderbolt in the form of foam; Indra beheads Namuchi. Garuḍ carries off the Amrit from Indra’s custody.
Garuḍ carries off the Amrit, the drink of Paradise, from Indra’s custody.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63846-64025 confidence: medium
A demon, son of Kaśyap and Diti, is slain by Rudra or Śiva when attempting to carry off the tree of Paradise; Namuchi and Vritra are demons slain by Indra; Vritra personifies drought and imprisons rain in the cloud.
A demon attempts to carry off the tree of Paradise and is slain by Rudra or Śiva.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64181-64291 confidence: high
The note names the four Vedas: Rig, Yajur, Sáma, and Atharva.
The Vedas are said to be stolen by demons, submerged in the sea, and recovered by Vishṇu.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA V, HYMN 54. 325 / MANDALA V, HYMN 54. 327 / NOTES. / NOTES. V, 54, 5. 329; lines 23402-23502 confidence: low
One explanation: the cloud or mountain 'gives no water' or 'does not give up the horses carried off by the Pazis.'
One explanation says the mountain or cloud does not give up horses that were carried off by the Pazis.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 6, 4. 33 / IV, 58, 4; IV, 45, 6. / NOTES. I, 6, 4. 35 / WOTER 3; G; 5. KFA; lines 8108-8213 confidence: medium
The verse translations describe Indra with the Maruts or storming helpers finding cows hidden in a cave or grotto; Ludwig's translation renders them as morning rays.
The passage recounts cows taken from the world of the gods, hidden or thrown into darkness, and brought back by Indra with the Maruts.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) PART I / INTRODUCTION / COHTEN TS, / INTRODUCTION.; lines 409-520 confidence: medium
The passage says Ludwig quotes an old legend from Taittiriya Brahmana II, 7, 11 and Tandya Brahmana XXI, 14, 5: Agastya made offerings to the Maruts; Indra seized them with or without Agastya’s consent; the Maruts tried to frighten Indra away with lightning; Agastya and Indra pacified the Maruts with the hymn.
Indra seizes offerings intended for the Maruts, though the passage explicitly leaves Agastya’s consent uncertain.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 67. / ASHTAKA I, ADHYAYA 5, VARGA 11. / NO ES. / MANDALA I, HYMN 67, 63; lines 3360-3447 confidence: low
“Observe the footsteps of the animal (the stolen animal of the thief Agni).”
The commentary explicitly refers to the stolen animal of the thief Agni.
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Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 1126-1232 confidence: high
Mercury enters as Jove's courier, addresses Prometheus as contriver and thief of fire who bestowed divine honors on mortals, and says the Sire commands him to divulge the nuptials by which Jove is to be put down.
Mercury explicitly calls Prometheus the thief of fire and says he sinned against the gods by bestowing their honors on creatures of a day.
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Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 288-417 confidence: high
Strength describes the remote boundary setting and orders Vulcan to bind Prometheus to cragged rocks with adamantine chains because he stole and gave mortals the fire that aids all arts; the punishment is retribution and a lesson in submission to Jupiter.
Prometheus is said to have stolen a divine honor, the brilliancy of fire that aids all arts, and given it to mortals; Strength later calls this pillaging the prerogatives of the gods.
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Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 419-494 confidence: high
Prometheus says he gave boons to mortals, stole the source of fire by stealth in a fennel-rod, and now endures vengeance in fetters beneath the sky.
Prometheus says he bore off the source of fire by stealth in a fennel-rod, and that this act benefited mortals.
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Aeschylus' Prometheus Bound and the Seven Against Thebes STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED. / FOOTNOTES; lines 2419-2545 confidence: high
"the unbinding of the chains of the fire-bringing Titan on the Caucasus by Hercules in journeying eastward"; the same quoted remark also groups Io's ascent and the myth of Phryxus and Helle as pointing to a path of Phoenician navigators.
Prometheus is called the fire-bringing Titan, and the narthex is described as preserving flame in connection with a theft story.
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Aeschylus' Prometheus Bound and the Seven Against Thebes THEODORE ALOIS BUCKLEY, B.A. / WITH AN INTRODUCTION BY / EDWARD BROOKS, JR. / INTRODUCTION.; lines 66-186 confidence: high
The introduction lists the characters and says Prometheus is to be bound to lofty cragged rocks in an untrodden Scythian desert because he stole fire from heaven and gave it to mortals.
Prometheus is punished because he stole fire from heaven and gave it to mortals.
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Aesop's Fables; a new translation THE FOWLER, THE PARTRIDGE, AND THE COCK / THE GNAT AND THE LION / THE FARMER AND HIS DOGS / THE EAGLE AND THE FOX; lines 4806-4828 confidence: medium
Villagers are sacrificing a goat on a neighboring altar, and the Eagle carries off a piece of burning flesh to her nest.
The Eagle carries burning flesh from a goat sacrifice on an altar to her nest, after which the nest catches fire and her fledglings fall.
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Aesop's Fables; a new translation THE FOX AND THE BRAMBLE / THE FOX AND THE SNAKE / THE LION, THE FOX, AND THE STAG / THE MAN WHO LOST HIS SPADE; lines 5125-5141 confidence: high
After the group enters the town gates, a town crier proclaims a reward for information about a thief who stole something from the city temple.
The town crier announces that someone stole something from the city temple.
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Aesop's Fables; a new translation THE FOX AND THE BRAMBLE / THE FOX AND THE SNAKE / THE LION, THE FOX, AND THE STAG / THE MAN WHO LOST HIS SPADE; lines 5125-5141 confidence: high
At the town gates, a crier announces a reward for information about a thief who stole something from the city temple.
The town crier reports that a thief has stolen something from the city temple.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 1010-1106 confidence: high
Hermes is born, makes a lyre from a tortoise shell, steals Apollo's cattle, is involved in a tribunal of Zeus, and through the lyre gains Apollo's friendship and prerogatives.
Hermes steals Apollo's cattle, then gives Apollo the lyre and receives friendship and prerogatives.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 1010-1106 confidence: high
Summary of the Hymn to Hermes: Hermes' birth, tortoise-shell lyre, theft of Apollo's cattle, tribunal before Zeus, reconciliation, gift of the lyre, and acquisition of prerogatives including messenger to Hades.
Hermes steals Apollo's cattle with cunning circumstances and turns the accusation into an undignified scene before Zeus' tribunal.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 816-912 confidence: high
The Little Iliad is summarized as including the award of Achilles' arms to Odysseus, Aias' madness, Philoctetes' return and cure, Neoptolemus' arrival, Eurypylus' death, the making of the wooden horse, Odysseus' spying, the theft of the Palladium with Diomedes, and the admission of the wooden horse into Troy.
The Little Iliad summary says Odysseus, along with Diomedes, steals the Palladium.
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Hesiod, the Homeric Hymns, and Homerica II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4786-4884 confidence: high
Melampus buries a killed serpent; its offspring inspire prophecy by licking his ears. Later he is caught stealing cows and is released after warning of a house collapse.
Hermes disables guard dogs, drives away cattle, and uses brushwood on the tails to erase footprints; Melampus is also caught trying to steal cows.
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Hesiod, the Homeric Hymns, and Homerica II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4886-4903 confidence: medium
The cattle are driven through Pelasgian country, Achaea, Locris, Boeotia, Megaris, Peloponnesus, Corinth, Larissa, Tegea, and onward by the Lycaean mountains and Maenalus.
The passage repeatedly identifies the cattle as stolen and describes their being driven across regions and hidden in a cave.
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Hesiod, the Homeric Hymns, and Homerica II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4886-4903 confidence: medium
Hermes drives the cattle through named regions and landmarks, including Pelasgi, Phthia, Locris, Boeotia, Megaris, Peloponnesus, Tegea, the Lycaean mountains, Maenalus, and the watch-posts of Battus.
The cattle are explicitly described as stolen, driven through many places by Hermes, and hidden in a cliff and cave.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6148-6247 confidence: high
Hermes is described as 'of many shifts, blandly cunning, a robber, a cattle driver... a thief at the gates'; born at dawn, he plays the lyre at midday and steals Apollo's cattle in the evening.
Hermes steals Apollo's cattle, reverses the hoof-marks, walks another way, and uses unusual sandals to obscure his own trail.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6148-6247 confidence: high
Maia bears Hermes, who is described as cunning, a robber, cattle driver, bringer of dreams, night watcher, and thief; on his birth day he plays the lyre and steals Apollo's cattle, then leaves his cradle and finds a tortoise.
Hermes steals fifty cattle belonging to Apollo and drives them away with concealment tactics.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6249-6341 confidence: high
Hermes divides the prepared meat into twelve honourable portions by lot, longs for the savour but does not eat, stores the meat as a token of youthful theft, and burns hoofs and heads.
Hermes stores meat as a token of his youthful theft, Maia calls him a rogue and robber, Hermes threatens further plunder, and Apollo seeks missing cattle.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6249-6341 confidence: high
Hermes brings two horned cows to the fire, kills and butchers them, roasts the meat, sets out hides, divides the meat into twelve honourable portions, longs for but does not eat it, stores the fat and flesh as a token of youthful theft, and burns the hoofs and heads.
The passage calls Hermes' stored meat a token of youthful theft; Maia warns of Apollo's reaction; Apollo searches for missing cattle; and a witness reports seeing a child driving cattle backwards.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6343-6445 confidence: high
Apollo hears the old man's report, sees a long-winged bird, interprets it as an omen that the thief is the child of Zeus, and hurries to Pylos seeking his oxen.
The passage centers on Apollo's stolen cattle, an omen identifying the thief as a child of Zeus, Hermes' crafty denial, and Apollo's naming of Hermes as prince of robbers.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6343-6445 confidence: high
Apollo hears the old man’s report, sees a long-winged bird, knows by the omen that the thief is a child of Zeus, and hurries toward Pylos seeking his oxen.
Apollo is seeking his oxen, reads omens and tracks leading to Hermes, demands disclosure of the cattle, and calls Hermes a robber figure.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6447-6544 confidence: high
Apollo tells Zeus that the newborn Hermes stole his cows, made marvelous tracks, drove them toward Pylos, hid in a dim cave, and denied any knowledge of them.
Apollo accuses Hermes, a divine child, of stealing his cattle, hiding them, and denying the theft before Zeus.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6447-6544 confidence: high
Apollo calls Hermes a child and burgling robber, says he stole Apollo’s cows, drove them toward Pylos, made strange double tracks, and was noticed by a mortal man.
Apollo reports that Hermes stole his cows, drove them away, hid them, and later reveals their location under Zeus’ command.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6546-6640 confidence: medium
Apollo calls Hermes 'Slayer of oxen, trickster' and says the song is 'worth fifty cows' before promising renown and gifts.
Hermes is explicitly called trickster and thievish, is associated with barter among men, and Apollo asks him to swear not to steal the lyre and bow.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6546-6640 confidence: medium
Apollo calls Hermes slayer of oxen, trickster, and thievish son of Maia; says the song is worth fifty cows and may settle their quarrel; asks about the music's origin and promises renown and gifts.
Apollo calls Hermes thievish and fears he may steal both the lyre and the curved bow, while the passage also names Hermes as slayer of oxen.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6642-6699 confidence: low
Hermes promises not to steal Apollo's possessions or approach his house; Apollo swears friendship and Zeus sends an eagle in confirmation.
Hermes promises never to steal anything belonging to Apollo or approach Apollo's strong house.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1532-1621 confidence: high
The gods hide livelihood from humans; Zeus hides fire after Prometheus deceives him, and Prometheus steals fire back for humans in a hollow fennel-stalk.
Prometheus steals fire from Zeus in a hollow fennel-stalk and gives it back to humans.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1532-1621 confidence: high
The gods hide the means of life; Zeus, angry because Prometheus deceived him, hides fire, and Prometheus steals it again for men in a hollow fennel-stalk.
Zeus hides fire, and Prometheus steals it again for men in a hollow fennel-stalk.
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Hesiod, the Homeric Hymns, and Homerica IV. TO HERMES / V. TO APHRODITE / VI. TO APHRODITE / VII. TO DIONYSUS; lines 6991-7049 confidence: medium
Dionysus appears by the sea as a young man in a purple robe; Tyrsenian pirates seize him, bring him onto their ship, and try to bind him, but the bonds fall away; the helmsman understands something is wrong.
The pirates seize Dionysus and carry him onto their ship, treating the divine figure as a captive of potential profit.
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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 9645-9787 confidence: high
In the Homeric Hymn to Hermes, Battus nearly disappears and a somewhat different account of the stealing of the cattle is given.
Hermes' cattle theft is connected with backwards-walking cattle and sandals used as disguise.
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Hesiod, the Homeric Hymns, and Homerica THE CYPRIA / THE AETHIOPIS / THE LITTLE ILIAD / THE SACK OF ILIUM; lines 8106-8167 confidence: medium
A Palladium from Zeus to Dardanus is kept in Ilium, hidden in a secret place, while an exact-looking copy is displayed to deceive plotters; the Achaeans take the copy by plots.
The Palladium given by Zeus to Dardanus is hidden, a lookalike copy is displayed to deceive plotters, and the Achaeans take the copy through plots.
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Hesiod, the Homeric Hymns, and Homerica THE CYPRIA / THE AETHIOPIS / THE LITTLE ILIAD / THE SACK OF ILIUM; lines 8106-8167 confidence: medium
Zeus gives a Palladium to Dardanus; it is hidden in Ilium, a resembling copy is displayed to deceive plotters, and the Achaeans take that copy by plots.
The Palladium is hidden in a secret place, a copy is displayed to deceive plotters, and the Achaeans take the copy through plots.
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Hesiod, the Homeric Hymns, and Homerica THE EPIGONI / THE CYPRIA / THE AETHIOPIS / THE LITTLE ILIAD; lines 7964-8081 confidence: high
Epeius builds the wooden horse by Athena's instruction; Odysseus disfigures himself, enters Ilium as a spy, is recognized by Helen, plots with her, kills certain Trojans, returns, and removes the Palladium with Diomedes.
Odysseus carries the Palladium out of Troy with Diomedes' help before the city's capture.
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Hesiod, the Homeric Hymns, and Homerica THE EPIGONI / THE CYPRIA / THE AETHIOPIS / THE LITTLE ILIAD; lines 7964-8081 confidence: low
Odysseus and Diomedes remove the Palladium; the Hellenes put their best men in the wooden horse, burn huts, sail to Tenedos, and the Trojans bring the horse into the city and feast.
Odysseus carries the Palladium out of Troy with Diomedes' help before the wooden-horse stratagem proceeds.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2914-3010 confidence: high
Zeus withholds unwearying fire from mortals, and Prometheus steals its far-seen gleam in a hollow fennel stalk.
Zeus withholds fire from mortal men, and Prometheus secretly steals it in a hollow fennel stalk.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2914-3010 confidence: high
Zeus withholds fire from mortals, but Prometheus “stole the far-seen gleam of unwearying fire in a hollow fennel stalk,” angering Zeus when fire appears among men.
Zeus withholds fire from mortal men, and Prometheus steals the far-seen gleam of fire in a hollow fennel stalk, making fire present among humans.
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Hesiod, the Homeric Hymns, and Homerica THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7708-7815 confidence: medium
Castor and Polydeuces are caught stealing cattle from Idas and Lynceus; Castor dies, Polydeuces kills the opponents, and Zeus grants alternating immortality.
Castor and Polydeuces are caught stealing cattle from Idas and Lynceus, leading to deaths and Zeus's grant of alternating immortality.
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Hesiod, the Homeric Hymns, and Homerica Theogony ll. 507-616 confidence: high
"From that time he was always mindful of the trick, and would not give the power of unwearying fire... But the noble son of Iapetus outwitted him and stole the far-seen gleam of unwearying fire in a hollow fennel stalk."
A divine power, fire, is withheld by Zeus and stolen by Prometheus for mortal men.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10680-10770 confidence: medium
The queen and dragon repeat the illness deception, this time asking for immortal fruit or herb guarded like the water, and the prince again circumvents the dragons.
The author describes the Heracles version as the exploit of bearing off wonderful fruit from the custody of a dragon and relates it to the Tenos stories of immortal fruit guarded by dragons.
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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 2256-2341 confidence: medium
The king sees the old man's wonder-working cloth, takes it, finds it ineffective in his own hands, throws it out the window, and it turns to dust.
The king takes the old man's wonder-working cloth and has the golden-egg-laying hen taken, but both fail for him and turn to dust.
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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 4053-4137 confidence: medium
Pausanias' belief that certain buildings were treasuries is discussed; the author argues they may have been sacred buildings used to store treasure and cites a Homeric allusion to Apollo at rocky Pytho.
The author suggests that treasure could be stored in sanctuaries because fear of sacrilege deterred theft.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4139-4237 confidence: medium
Charos' household includes a pitiful mother who asks him to spare mothers and newlyweds, a wife named Charontissa or Charissa, a son whose wedding feast involves slain children and brides and who keeps the counter-keys of Hades, and adopted children taken from this world.
The son of Charos keeps the counter-keys of Hades, and the dead in the lower-world prison vainly try to steal keys to escape.
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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 5468-5558 confidence: high
The passage says that Nereid marriage stories often make bridal dress essential; in one version supernatural quality lies in raiment, while the commoner version assigns magic power to a kerchief linked with bridal costume.
The passage explicitly identifies stories whose motif is the theft of a Nereid’s kerchief, and the Messenian tale uses that theft to make the Nereid become the shepherd’s wife.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES. / FOOTNOTES:; lines 11448-11594 confidence: medium
A cited tale says Nereids' whole strength is in their clothes and that, if the clothes are taken away, they are powerless.
A cited tale says Nereids' strength is in their clothes, and taking the clothes away makes them powerless.
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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. 1. F / VOL. I. G / VOL. I. H / VOL. I. K; lines 3007-3130 confidence: high
Lachares was deposed, fled to Boeotia, took golden shields from the Acropolis, stripped removable ornament from Athena’s statue, and was murdered at Coronea for suspected wealth.
Lachares took golden shields from the Acropolis and stripped removable ornament from Athena’s statue.
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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 13865-13926 confidence: high
Apollo punishes present Pheneus by damming a channel and flooding the district because Hercules carried off the oracular tripod; Sybarites are told to propitiate Leucadian Hera's wrath.
Apollo's flooding of present Pheneus is attributed to Hercules' ancient carrying off of the oracular tripod.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 3916-4011 confidence: medium
Medea asks to be saved from Aeetes, urges flight on the ship, promises to lull the guardian serpent and give the golden fleece, and asks Jason to make the gods witness his vows.
Medea says she will lull the guardian serpent to sleep and give the heroes the golden fleece.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4013-4100 confidence: high
Jason clasps the maiden's right hand; she tells the crew to row to the sacred grove by night to seize and carry off the fleece against Aeetes' will. The crew takes her aboard and launches; she reaches toward shore in despair, and Jason comforts her.
The fleece is to be seized against Aeetes' will from a sacred grove, hangs on a huge oak, is guarded by a serpent, and is snatched by Jason after the serpent is subdued.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4786-4864 confidence: medium
Medea tells the chieftains she suffers because of their ventures and her help with the bulls, earthborn men, and golden fleece; she says she has lost country, parents, and home, and invokes covenant, oaths, the Fury of suppliants, and heavenly retribution if she is returned to Aeetes.
Medea recalls that the heroes longed to seize the fleece and that through her they will bear the golden fleece homeward.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5131-5224 confidence: high
The thirsty heroes search for a spring and reach the sacred plain where Ladon had guarded the golden apples in Atlas' garden; Ladon lies slain by the apple-tree after Heracles' attack, and hydra-poisoned wounds kill flies.
Ladon guards the golden apples; Heracles kills him and plucks the apples, an act Aegle describes as robbing the guardian serpent of life and taking the goddesses' apples.
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The Bacchae of Euripides AGAVE. / CHORUS. / NOTES ON THE BACCHAE / INTRODUCTORY NOTE; lines 3204-3311 confidence: high
Mysteries or special worship have relics or sacred implements without which rites cannot be performed; Herodotus vii.153 is cited for Telines of Gela stealing sacred emblems of the nether gods, preventing worship.
The passage describes sacred relics or implements as necessary for rites and cites Telines stealing emblems of nether gods so worship could not be performed.
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The Bacchae of Euripides AGAVE. / CHORUS. / NOTES ON THE BACCHAE / INTRODUCTORY NOTE; lines 3313-3371 confidence: medium
The prophecy says they would prosper until they laid hands on the treasures of Delphi and then be destroyed.
The prophecy says the invaders prosper until they lay hands on the treasures of Delphi and are then destroyed.
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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 3017-3122 confidence: high
Aietes tells where Phrixos’s knife had stretched the shining fell; it lies in thick wood grasped by a terrible dragon larger than the fifty-oared ship.
The shining golden fleece lies in a thick wood grasped by a huge dragon; Jason slays the dragon by subtlety.
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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: high
Tantalos endures misery because he stole nectar and ambrosia from the immortals and gave them to his companions at a feast; the passage adds that one cannot be hidden from God.
Tantalos steals nectar and ambrosia from the immortals and gives them to human companions at a feast.
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The Homeric Hymns ESSAYS INTRODUCTORY / THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES; lines 619-693 confidence: high
Hermes’ twig shoes are said to hide direction; the essay compares them with Kurdaitcha feather sandals, notes a caveat about tracking, and compares backward-driven cattle with Bruce reversing his horse’s shoes.
The passage calls cattle theft by a baby the chief joke and also notes tricks of backward-driving cattle and track-concealing shoes.
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The Homeric Hymns ESSAYS INTRODUCTORY / THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES; lines 619-693 confidence: medium
Hermes’ twig shoes are said to hide direction; the essay compares them with Kurdaitcha feather sandals, notes a caveat about tracking, and compares backward-driven cattle with Bruce reversing his horse’s shoes.
The essay describes Hermes’ twig shoes meant to hide direction and the trick of driving cattle backwards.
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The Homeric Hymns ESSAYS INTRODUCTORY / THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES; lines 619-693 confidence: high
The essay says Hermes winks at dishonest commerce, treats it as theft, notes traders could also be pirates, and says Hermes protects thieves and raiders.
Hermes is described as winking at dishonest commerce and protecting thieves and raiders.
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The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2114-2197 confidence: high
Maia bears the child after the tenth moon; he is called wily, a robber and cattle-driver. "Born in the dawn, by midday well he harped, and in the evening stole the cattle of Apollo."
Hermes steals Apollo's cattle, which are also described as deathless kine of the blessed gods.
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The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2199-2285 confidence: high
Hermes drives Apollo's cattle over hills, corries, and plains to the river Alpheius, then fodders and herds them into a byre near watering places and meadow; night, morning, and Selene mark the time.
Hermes drives away Apollo's cattle, conceals traces, is called a robber, and describes himself as capable of being a captain of reivers.
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The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2287-2384 confidence: high
The old man says he may have marked "a child that went after the horned kine" with a staff, driving the cattle backward while their faces fronted him.
The passage centers on Apollo seeking stolen cattle, an old man's report of a child driving the cattle, Apollo's identification of the thief as Zeus' son, and Hermes' denials under accusation.
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The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2386-2481 confidence: high
Apollo tells Zeus that he found Hermes, calls him a finished reiver, and says Hermes stole his cattle and drove them toward Pylos at eventide.
Apollo accuses Hermes of stealing his cattle, driving them to Pylos, hiding them, and later Hermes is ordered to guide Apollo to where the cattle are hidden.
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The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2483-2574 confidence: medium
Hermes plays the lyre and honors the Immortals; Apollo desires the music, calls him crafty and a reiver, says the song is worth fifty oxen, asks its origin, and praises its effects of joy, love, and sleep.
Apollo calls Hermes a reiver and slayer of kine, fears he may steal the lyre and bow, and obtains Hermes' vow not to steal his possessions.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 5814-5955 confidence: medium
Diomed tells Sthenelus to seize Aeneas’ horses if both enemies fall; he describes their race as descended from horses bestowed by the thundering god on Tros for Ganymede, and says Anchises stole a breed from Laomedon.
Anchises is said to have stolen an unknown breed from Laomedon by means of mortal mares.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 5814-5955 confidence: medium
Diomed says the horse race was bestowed by the thundering god on Tros for ravished Ganymede; Anchises stole a breed from Laomedon, and two of that race draw Aeneas over the plain.
Diomed says Anchises stole a breed from Laomedon, producing the line from which Aeneas' horses come.
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The Iliad THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 10446-10587 confidence: medium
Dolon locates the allied contingents, says the Thracians are apart and newly arrived under Rhesus, describes Rhesus' white horses, silver car, golden arms, and asks to be spared as captive.
Dolon reveals Rhesus' exceptional white horses, Ulysses urges their seizure, and Ulysses leads them away by silver reins after the slaughter.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24313-24477 confidence: high
Heavenly-bred coursers breathe ethereal fire; Circe stole them from her celestial sire and substituted earthly mares, whose wombs conceived a more-than-mortal birth.
Circe is said to steal heavenly coursers from her celestial sire.
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The Iliad THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS / BOOK XVII. / ARGUMENT. / THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS.; lines 17286-17409 confidence: medium
Menelaus tells the beloved of Jove that Patroclus is dead on the shore, Achilles must be told, and Hector has taken the slain man's arms.
Menelaus says Hector has despoiled the slain Patroclus and taken the arms.
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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 4509-4647 confidence: high
Bias wooed Pero; Neleus would give her to whoever brought Phylacus’s cattle, which were in Phylace guarded by an unapproachable dog.
Neleus requires Phylacus’s cattle before giving Pero; Melampus attempts theft, endures captivity, and ultimately obtains the cattle for Bias’s marriage.
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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 3462-3589 confidence: high
Prometheus moulds men out of water and earth and gives them fire, which he has hidden in a stalk of fennel without Zeus knowing.
Prometheus gives humans fire hidden in a fennel stalk without Zeus knowing and is later punished for the theft of fire.
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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 4297-4366 confidence: medium
Salmoneus, described as arrogant and impious, wished to equal Zeus, said he was Zeus, and redirected Zeus's sacrifices to himself.
Salmoneus takes away sacrifices of Zeus and orders them to be offered to himself.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER. / VOL, I. D; lines 3391-3460 confidence: medium
Typhon carries the opponent through the sea to Cilicia, deposits him in the Corycian cave, hides the sinews there in a bearskin, and sets the she-dragon Delphyne, a half-bestial maiden, to guard them.
Typhon hides the sinews in a bearskin in the Corycian cave, places Delphyne as guard, and Hermes and Aegipan steal them.
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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
Book I, chapters 7-9 include Prometheus creating men, stealing fire and being nailed to the Caucasus, and Deucalion and Pyrrha being saved from the flood, followed by Deucalion's descendants.
Prometheus creates men and is punished for the theft of fire by being nailed to the Caucasus.
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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
By prophecies and advice, Ulysses and Diomedes fetch Philoctetes, Ulysses captures Helenus on Mount Ida, Helenus prophesies about Troy’s fall, Pelops’ bones and Neoptolemus are fetched, and Ulysses and Diomedes steal the Trojan Palladium.
Ulysses and Diomedes steal the Trojan Palladium; Orestes and Pylades later bring back the image of Artemis from Tauris.
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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: medium
Dionysus hires a Tyrrhenian pirate ship to sail from Icaria to Naxos, but the pirates sail toward Asia intending to sell him.
Pirates divert Dionysus from Naxos to Asia intending to sell him; he transforms the ship's fittings, fills the vessel with Bacchic signs, and the pirates go mad, leap into the sea, and are transformed.
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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 5201-5343 confidence: high
Aeetes withholds the fleece and intends to burn the Argo and kill the crew; Medea takes Jason by night to the fleece, drugs the guarding dragon to sleep, takes the fleece, and returns to the Argo with Jason and Apsyrtus.
Medea leads Jason to the guarded fleece at night, drugs the dragon, takes the fleece, and flees to the Argo.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. H / VOL. 1. K / VOL. I. M / VOL. 1, N; lines 6961-7104 confidence: high
A note attributes to Pherecydes a variant in which Zeus commands Hermes to steal Alcmene's body from her coffin, substitute a stone, and carry her to the Islands of the Blest, where she marries Rhadamanthys; the stone is set up in a Theban sacred grove, and Pausanias is cited on the absence of Alcmene's tomb because she had been turned to stone.
The note reports Zeus commanding Hermes to steal Alcmene's body, substitute a stone, and carry her to the Islands of the Blest, where she marries Rhadamanthys.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. H / VOL. 1. K / VOL. I. M / VOL. 1, N; lines 7237-7369 confidence: medium
Eurystheus orders Hercules to bring the Cerynitian hind alive to Mycenae; the hind has golden horns and is sacred to Artemis, and Hercules hunts it for a year to avoid killing or wounding it.
Hercules captures the hind sacred to Artemis; Artemis confronts and rebukes him, but he appeases her by pleading necessity and blaming Eurystheus.
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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 8473-8579 confidence: medium
Hercules traverses Asia, reaches Thermydrae, the harbor of the Lindians, loosens a bullock from a cowherd's cart, sacrifices it, and feasts.
Hercules loosens a bullock from a cowherd's cart, sacrifices it, and feasts while the cowherd is unable to protect himself.
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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 8928-8990 confidence: high
Hercules seeks to be rid of disease; when the Pythian priestess gives no oracle, he plunders the temple, carries off the tripod, and seeks to institute his own oracle.
Hercules plunders the temple and carries off the tripod in order to institute an oracle of his own.
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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 5623-5765 confidence: medium
Hera asks Zeus for the cow and sets Argus the All-seeing to guard it; Argus tethers her to an olive tree in the grove of the Mycenaeans.
Zeus orders Hermes to steal Io in cow-form from Argus’s guard; Hermes kills Argus after secrecy fails.
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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 5610-5710 confidence: medium
Eurylochus advises the hungry crew to drive in the best cows, sacrifice them to the gods, promise a temple to the sun-god if they return, and accept drowning rather than starvation if the Sun takes revenge.
The cows are repeatedly identified as the Sun's, and the Sun says they were what he loved to look upon; the crew kills and eats them without his consent.
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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 5610-5710 confidence: medium
Eurylochus tells the starving comrades that famine is worst, proposes driving in the best cows and sacrificing them, and suggests later building a temple to the sun-god if they reach Ithaca.
The cattle are the Sun’s beloved cows, and the crew kills and consumes them without permission, provoking divine redress.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 390-492 confidence: medium
The Muse is invoked to tell of Ulysses after Troy: he travels widely, suffers at sea, tries to save his men, but they perish after eating Hyperion’s cattle and are prevented from reaching home.
The companions eat the cattle of the Sun-god Hyperion and perish, with the passage attributing their loss to their own folly and divine prevention of homecoming.
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The Odyssey The Odyssey / PREFACE TO FIRST EDITION; lines 113-185 confidence: medium
The quoted opening says the company were not saved: they perished after devouring the oxen of Helios Hyperion, and the god took away their day of returning; the goddess, daughter of Zeus, is asked to declare these things.
The company devour the oxen of Helios Hyperion and perish; a god removes their day of returning.
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The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21747-21839 confidence: medium
The tyrant maintains his fair, numerous, various, ever-changing army by confiscating sacred treasures and spending the fortunes of attainted persons.
The tyrant is said to confiscate sacred treasures in the city and spend them to maintain his army and companions.
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The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21747-21839 confidence: medium
The interlocutor says the tyrant will confiscate and spend sacred treasures, use the fortunes of attainted persons, and then be maintained from the father's estate.
The tyrant is said to confiscate and spend sacred treasures in the city to maintain his army or companions.
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The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 21985-22135 confidence: high
After taking parental property, pleasures swarm in the hive of his soul; he may rob, murder, eat forbidden food, and is ruled by Love as tyrant and king.
The tyrannical man is said to clear a temple; the civic class includes robbers of temples, and the same lawless sequence includes forbidden food and murder.
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The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 21985-22135 confidence: medium
After parental property fails, pleasures swarm in the soul; old judgments are overthrown by passions that are Love's bodyguard. Love is tyrant and king, leading him to housebreaking, theft, temple robbery, murder, forbidden food, and other horrid acts, making waking reality what had been dream.
The passage includes robbing or clearing a temple among the tyrannical person's escalating crimes and also lists robbers of temples among civic evildoers.
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The Republic INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 9637-9730 confidence: medium
Tyranny is described as the highest form of injustice: by fraud and force it takes property wholesale, sacred and profane, private and public; single acts receive names such as robbers of temples, man-stealers, burglars, swindlers, and thieves, while the tyrant enslaving citizens is called happy and blessed.
The passage explicitly mentions taking sacred things and robbers of temples as components or names of wrongdoing absorbed into tyranny.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4687-4772 confidence: medium
The tyrant funds his army by robbing temples, takes the father’s property, and is described as a monstrous son of the demus who disarms and beats his father.
The tyrant supports his army by robbing temple treasures.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4687-4772 confidence: medium
The tyrant supports his army by robbing temple treasures, then taking his father's property and spending it on male and female companions.
The tyrant supports his army by robbing temples of treasures.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 668-755 confidence: low
Socrates examines justice in peace, contracts, money keeping, attack and defense, guarding and stealing; the argument invokes Autolycus, a Homeric hero excellent in theft and perjury.
The passage cites Autolycus, a Homeric hero excellent in theft and perjury, when Socrates shows the paradox of defining justice as an art useful in both guarding and stealing.
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The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10460-10547 confidence: low
Gyges descends into the opening, sees a hollow brazen horse with doors, finds a more-than-human dead body wearing only a gold ring, takes the ring, and reascends.
Gyges removes a gold ring from the finger of a more-than-human dead body inside the brazen horse.
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native american plains
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Blackfoot Lodge Tales INDEX / INDEX / INDEX / INDEX; lines 13443-13598 confidence: medium
"Theft from the Sun, The, 167. penalty for, 220."
The index lists The Theft from the Sun, a penalty for that theft, and things sacred to the Sun.
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Blackfoot Lodge Tales OLD MAN DOCTORS / OLD MAN DOCTORS I63 / THE ROCK / THE THEFT FROM THE SUN; lines 6850-6920 confidence: high
Old Man exclaims at the leggings and decides he will have them, even if he must steal them.
The passage title names a theft from the Sun, and Old Man twice steals the Sun's medicine hunting leggings.
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Blackfoot Lodge Tales RELIGION 265 / RELIGION 267 / RELIGION 269 / RELIGION 271; lines 11123-11207 confidence: medium
A lazy man who planted no tobacco steals another person’s plants; the prayers do not ask mercy for thieves; a lizard appears to the thief in a dream, and he becomes sick and dies.
The stolen object is tobacco said to have been given by the maker; the thief receives a lizard dream, becomes sick, and dies while medicine men do not intervene.
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Blackfoot Lodge Tales STORIES OF ADVENTURE / STORIES OF ANCIENT TIMES / STORIES OF OLD MAN / IV CONTENTS; lines 171-218 confidence: medium
“The Theft from the Sun 167”
The title “The Theft from the Sun” explicitly combines theft with the Sun.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 830-893 confidence: medium
The next tale begins with Nix'a't arriving at a deep-snow camp whose people have no food; they say there are no buffalo and that a stingy old woman at a distance keeps the buffalo.
The camp is starving because there are no buffalo, while an old woman is said to keep the buffalo and refuse food; Nix'a't says he will try to make her give up her food.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 895-963 confidence: high
Nix'a't sees the old woman take a pinch from an old greasy skin sack and throw it outside, after which there is no snow about the door; he then knows what to do.
Nix'a't observes that the greasy skin sack can remove snow, seizes it, empties it as the buffalo run, and thereby brings summer.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 895-963 confidence: medium
As the buffalo run, Nix'a't throws out the bag's contents; the snow disappears, it becomes summer, and he returns the empty bag to the old woman, saying that was all he wanted.
Nix'a't releases hidden buffalo, kills a cow, brings selected buffalo parts to the boy, and the people see large herds the next morning.
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Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OF THE / THE NORTHERN SHOSHONE. / CONTENTS.; lines 8228-8409 confidence: medium
The Mythology section begins and lists titles 1-16, including The Creation of the Shoshone, Wolf and Coyote, The Theft of Fire, The Theft of Pine-nuts, The Flood, Coyote and his daughters, Dzoavits titles, and Coyote and the Rock.
A mythology title is The Theft of Fire.
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Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 1008-1096 confidence: low
Informants claimed to have heard, but could not render, titles including The Dancing Ducks, Vaginal Teeth, a flageolet from an elk, a man deceiving a bear by playing dead, recovery of water by stealing concealed vessels, and a wounded man carried home by a bear.
The passage mentions The Recovery of Water by Stealing the Vessels in which it was Concealed as a heard but unrendered narrative and The Recovery of the Daylight by Theft as a title for which no Blackfoot recognition was observed.
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Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 539-650 confidence: medium
Maclean is cited for Old Man being a party to the stealing of bags containing summer and winter.
Maclean is cited for a report in which Old Man is a party to stealing bags containing summer and winter.
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Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 755-851 confidence: medium
The passage says modern Blackfoot belief distinguishes Napiw and Natos; cites a version where Napiw steals fire-leggings from Natos; describes Old Woman or Moon-Woman as Natos's honored consort; and notes that Natos may be ceremonially addressed as Napiwa.
The passage cites a version in which Napiw steals fire-leggings from Natos.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6078-6176 confidence: high
The buffalo dance has two white swanskin bonnets, one with two horns and one with one horn; the Calf sits by the bull with the one-horn bonnet, is painted, puts on the bonnet, and leads the dance around in a circle.
The Calf takes the leader’s bonnet, Black-Crow and the Cow take dance-sticks, and the buffalo follow or rest according to the movement of these objects.
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Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1706-1804 confidence: high
Old Man finds a solitary lodge with dried meat and rough buffalo-hide leggings with crow-feathers; the owner refuses to give them but allows Old Man to sleep there, after which Old Man steals the leggings, flees, sleeps, and finds himself back in the lodge.
Old Man steals the medicine-leggings, runs far away, and wakes back in the owner's lodge with the leggings still on his back; this happens twice before the owner gives them to him.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 11711-11809 confidence: high
Coyote is called the culture hero, leader in the theft of fire, associated with obsidian flaking, procreator of all Indians, special protector of the Shoshone, and linked to a reported taboo on killing coyotes.
Coyote is described as the leader in the theft of fire.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12240-12351 confidence: high
At night Coyote sees a fire below the mountain, thinks it is in his anus, asks his anus about it, and is told that other Indians led by Crane own it and that he should get it.
Coyote learns another people own fire, devises a plan, obtains fire during a dance, hides it, and his party runs away with it.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12353-12485 confidence: high
Crane's people cannot make fire burn, find the food-sack empty, notice the Indian visitors gone, and Crane commands pursuit of the Shoshone to regain food and fire.
Fire is missing from Crane's people, carried by fugitives, protected by Rock-squirrel, and scattered over the mountains so that all Indians obtain fire.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12353-12485 confidence: high
Hai's leg rots at his wish; he places the food inside it, is kicked by Crane, and the leg flies or runs away. Rain and snow erase its track, and it goes west scattering pine-nuts, explaining why people there have pine-nuts.
Pine-nuts are stolen, hidden in Hai's rotted leg, and carried or scattered westward, explaining why western people or Dttbadi^ka possess pine-nuts.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13377-13496 confidence: high
Coyote asks To'sa-ki'yacatsi for help from a killing rock; To'sa-ki'yacatsi builds a fire, strikes the rock with a bead-covered elbow medicine, shatters it, and is later killed by Coyote, who steals the charm.
Coyote kills the owner of the bead medicine, steals it, succeeds against one rock, and is then crushed by a larger rock before using it.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1074-1181 confidence: high
Old-Man-Coyote takes the paunch with the ants at night, ties it to his necklace, and runs away, but after sleeping he wakes in Cl'rape's shelter; this happens repeatedly.
Old-Man-Coyote repeatedly carries off the paunch while Cl'rape' sleeps, but each time wakes back in Cl'rape's shelter with the paunch still tied to him.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1139-1246 confidence: high
Old-Man-Coyote asks how Cl'rape' obtained meat, eats with him, has an arrow that travels to named places when shot, and takes the paunch with ants at night but wakes back in Cl'rape's shelter.
Old-Man-Coyote repeatedly takes the ant-filled paunch and runs away, but after sleeping he wakes back in Cl'rape's shelter with the paunch still tied to him.
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Myths and Traditions of the Crow Indians MISCELLANEOUS TALES. / HISTORICAL TRADITIONS. / BIBLIOGRAPHY. / APPENDIX.; lines 15406-15509 confidence: high
Summer and winter are kept in bags by a woman; Old-Man-Coyote, with animal helpers and in elk form, steals the Summer bag, and an agreement gives each country summer for half the year; a footnote gives comparative references.
The tale states that summer and winter are held in bags, that Old-Man-Coyote steals the Summer bag, and that a settlement gives each country summer for half the year.
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Myths and Traditions of the Crow Indians MISCELLANEOUS TALES. / HISTORICAL TRADITIONS. / BIBLIOGRAPHY. / APPENDIX.; lines 15471-15574 confidence: high
Winter is here and summer south; a woman keeps summer and winter in bags. Old-Man-Coyote recruits animal helpers, becomes an elk, steals the Summer bag, and a final agreement gives each country summer for half the year.
Summer and winter are kept in bags; Old-Man-Coyote steals the Summer bag with animal helpers, and the conflict ends with each country having summer for half the year.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3147-3245 confidence: medium
The boy takes the moccasins, uses them to burn a stone, runs around the man so he burns, places the moccasins and sticks on him, burns him all afternoon, and throws sparks back into the fire.
The boy takes the fire-moccasins, long knife, and bucket from their owners, usually while the owners are asleep or just waking, and then uses the objects' powers.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3212-3310 confidence: medium
The grandmother fears the boy and warns him about a man whose fire-moccasins burn whatever he passes; the boy takes the moccasins, uses them, turns back, burns the man, and keeps sparks in the fire.
The boy takes or uses the fire-moccasins, long knife, and bucket from their owners and demonstrates their powers.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3646-3750 confidence: low
The old woman tells the boy of a nearby man with fire-moccasins; the boy finds him asleep, takes and uses the moccasins, burns the man, and leaves the constantly burning moccasins outside.
The boy finds the owner of the fire-moccasins asleep, takes the moccasins, uses them, and burns the owner.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3711-3815 confidence: low
The boy finds a sleeping man with fire-moccasins, takes and uses them, burns the man, brings the moccasins to Red-woman, and ties them outside where they keep burning.
The boy takes fire-moccasins from a sleeping man, uses them, burns the owner, and keeps the burning moccasins outside.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3752-3847 confidence: medium
The old woman warns the boy away from a creek with dangerous beavers; he goes, kills a sleeping beaver, takes its tail as a knife, and gives it to her.
The boy obtains the beaver-tail knife after killing the beaver and takes the stone kettle from the sleeping old woman despite her demand that he put it down.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4118-4216 confidence: medium
The father warns the two boys to keep away from an old woman whose jug draws people in to be boiled and eaten.
The jug, digging-stick, and fire-moccasins are possessed by dangerous figures, taken or controlled by the boys, and used against those figures or their dwellings.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5343-5442 confidence: low
Yellow-dog repeats the buffalo-chip and scouting procedure; young men return howling like wolves and report larger herds, and Yellow-dog orders all buffalo killed, after which the camp gains meat and strength.
Morningstar says he thought all animals were in his corral, while buffalo groups near the human camp are repeatedly killed under Yellow-dog's direction and Morningstar sends messengers to investigate.
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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: medium
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 desired object is hair from powerful Red-hair; the young man kills him, takes the hair, and escapes.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7318-7422 confidence: medium
Four helpers debate how to get the hair; one proposes using the lecherousness of earth people. One young woman is a white-tail deer and another an ant; the helpers make breasts and provide a vulva, and wolverene changes the young man into a woman.
The helpers plan to exploit desire, the young man enters Red-hair's guarded space in disguise, kills him, and removes his hair.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13498-13636 confidence: high
The earth is snow-covered because summer is in a bag tied to a medicine-man’s lodge-pole; Pkton'mi is hired to secure summer, uses animal helpers and Fox’s theft, opens the bag, fixes winter after debate, decides people die forever, and makes animals plunge into a hole with fat.
Summer is kept in a bag; Fox steals it and passes it to associates, and Pkton'mi opens the bag to make summer.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14472-14592 confidence: medium
Wolves teach Wolverene a fire-making trick, steal his flint after he loses power, and later mockingly offer to cover him with their tails while he freezes.
Wolves teach fire-making, Wolverene loses the power through overuse, and the wolves steal his flint.
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The Assiniboine ILLUSTRATIONS. / INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY.; lines 5871-5952 confidence: medium
The Assiniboine trickster is said not to be uniformly malevolent and to appear at times as culture-hero or transitional figure in distributing ceremonials, instructing mankind, slaying the giant, and stealing summer.
The passage lists the theft of summer among actions in which the trickster appears as a culture-hero-like figure.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11670-11760 confidence: medium
Wolverene repeats the trick, reaches an ice-covered river, falls through thin ice, becomes cold, cannot make fire by jumping, and cannot find his flint because the wolves have stolen it.
Wolverene cannot find his flint after falling into the river; the text states that the wolves had stolen it, and they keep access to fire while denying the theft.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 5954-6065 confidence: high
The whole earth is covered with snow; supernatural beings call Inktonmi to the sky, ask his help removing the snow, and offer him power to fool people and make anything talk except water; they say an eastern man keeps summer weather.
Summer weather is kept by a powerful eastern owner, and Inktonmi organizes animals to steal it and bring it to the country.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6068-6161 confidence: high
Kata'pknadada reports that the good weather is in the lodge and that the owner is seated under it; Inkton'mi says he needed the bird's noiseless flight and then directs Fox to steal the good weather.
The good weather is kept in the owner's lodge; Inkton'mi directs Fox to steal the bag containing summer, and the helpers relay it away despite pursuit.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6163-6262 confidence: medium
Inktomi gives the bag to Otee'giyeya'bi, who makes summer, calls beasts, birds, and Frost, and appoints Inktomi judge while animals debate winter; Frost and several animals favor seasonal change.
Inktomi identifies a speaker as coming from the man from whom the object was stolen; the supplied variant also describes summer being stolen and carried off.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8732-8829 confidence: medium
An old woman calls him grandson, warns him not to go farther because the people are bad, and says they have to buy water, of which she has little left.
The old woman says water must be bought and that anyone stealing water is killed by being thrown to the mountain-lion.
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The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNIJ.V, REPORT. PLATE 40 / ARROW RELEASE / THE WHITE BUFFALO HIDE; lines 18376-18447 confidence: high
While Wakon/monthin was at the Agency, thieves stole the Hide; he mourned it each morning under the morning star, the writers traced it to Chicago, and the purchaser refused plans to return it beside the Sacred Pole.
Thieves broke into the dedicated tent and stole the White Buffalo Hide; the theft causes mourning and failed attempts at restoration.
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The Omaha Tribe TENTH SONG / ELEVENTH SONG / TWELFTH SONG / THE OMAHA TRIBE; lines 16403-16443 confidence: high
The speaker says others have 'turned into spirits and have departed,' and says the Sacred Buffalo was a consecrated object that once kept the people united.
The Sacred Buffalo, explicitly described as a consecrated object, is said to have been taken from its custodian by stealth.
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The Pawnee - Mythology (Part I) ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513; lines 25383-25437 confidence: high
Animal Boy, a Chaui young man, disappears and returns famous. Crow Feathers or Cheat Coyote, described as a great thief, envies his costume, challenges him to transform, commands him to remain an eagle, and returns wearing Animal Boy's costume.
Crow Feathers, identified as Cheat Coyote and a great thief, becomes jealous of Animal Boy's costume, compels Animal Boy to remain an eagle, and returns to the village wearing the costume.
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The Pawnee - Mythology (Part I) ABSTRACTS. SOI / ABSTRACTS. 503 / ABSTRACTS. 505 / ROBE.; lines 24959-25014 confidence: medium
"wearing robe painted with stars, clouds, lightning, sun, moon, swallows, and flies"
The old woman steals the boy's painted buffalo robe and returns it only after he sings and she recognizes his power.
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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 boys kill game daily; the old woman’s household has plenty of food, skins, and a fine tipi, while the village starves. People report to the chief that Woodpecker-Boy is in the old woman’s tipi and the man in the chief’s lodge must be an impostor.
Woodpecker-Boy says Bear-Man robbed him of his clothing and threw him into a hole; villagers identify the man in the chief’s lodge as an impostor.
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The Pawnee - Mythology (Part I) COYOTE AND HIS TWO WIVES MEET WONDERFUL-BEING. 433 / COYOTE AND THE PRIESTS. 435 / COYOTE WHO CALLED HIMSELF DRAGGING-THE-STONE. 439 / COYOTE-MAN AND HIS TRICKS. 44I; lines 21764-21778 confidence: medium
The man sings and dances; Coyote-Man asks him to sing again and dances with him, continuing until he learns both the dance and song.
Coyote-Man obtains the medicine-man's songs, dance, and treatment procedure, including the detail that he is to receive pay, before killing him and taking his place.
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The Pawnee - Mythology (Part I) COYOTE TURNS INTO A BUFFALO. 449 / COYOTE TURNS INTO A BUFFALO. 4SI / COYOTE STEALS TURTLE S BUFFALO. 453 / COYOTE AND BEAR. 455; lines 22368-22478 confidence: medium
Coyote goes into thick timber and a cedar grove with a dirty willow bow that would break easily; Bear asks to see it, pulls the string, and breaks it.
After Bear breaks a weak bow, Coyote invokes Father Sun and causes Bear to provide better bows, then flees with the fine plum-tree bow.
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The Pawnee - Mythology (Part I) HOW THE PAWNEE GOT THE EAGLE DANCE. 399 / HOW THE PAWNEE GOT THE EAGLE DANCE. 40I / THE DOG MEDICINE. 403 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 19878-19959 confidence: medium
The tale of Burnt-Belly begins: poor Pawnee live in grass-lodges and well-to-do people in earth-lodges; an old woman lives with her grandson on the outskirts; the boy finds a brown Dog, shares mush with it, and the Dog grows quickly and brings dried meat mixed with fat at night.
The Dog secretly brings dried meat at night and later enters an enemy village to bring out a pony for Burnt-Belly.
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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: low
The boy says the Witch-Woman will be no more, will stay in the side of the hill, a spring will flow there, and she may become a spider or black-tail deer and fool people.
The supplied passage includes the heading 'THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE' and then shows the young man recovering and using the robe.
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The Pawnee - Mythology (Part I) PREFACE. / INTRODUCTION. / INTRODUCTION. 9 / INTRODUCTION. II; lines 722-787 confidence: medium
Wolf is sent by Wolf-Star and attempts to steal people from Lightning; this attempt introduces mortality on earth.
Wolf attempts to steal people from Lightning.
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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: medium
The people kill buffalo, make many buffalo holy, capture the sacred bundle carried by the girl, and the Buffalo agree to return west.
The sacred bundle carried by the girl is captured by the people from the Buffalo and becomes the center of later ritual instructions.
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The Pawnee - Mythology (Part I) S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37; lines 2009-2081 confidence: medium
Morning-Star goes to a lodge of animals. Beavers are making baby-boards, but Turtles keep fires so no one can approach; the animals call a council to decide who will get the baby-board.
The demanded baby-board is made by Beavers and protected by fires kept by Turtles; Coyote and Hawk attempt to retrieve it but are driven away by sparks and flames.
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The Pawnee - Mythology (Part I) THE HUNGRY COYOTE. / THE MAN WHO SANG TO COYOTE. / HOW THE CANNIBAL SPIDER-WOMAN WAS OVERCOME. 221 / THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE.; lines 11168-11233 confidence: medium
The old woman says of the robe: "It will make a pretty skirt for me. I must have it even if I have to steal it."
The old woman explicitly says she will steal the robe if necessary, takes it during the false alarm, hides it, and claims it as her skirt. The robe is called beautiful and wonderful and bears painted heavenly imagery.
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The Pawnee - Mythology (Part I) 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 / THE FLINT MAN. 179; lines 8836-8946 confidence: medium
Years later the man loses his stone because someone stole it; the gods are angry, send a western rain storm, and lightning strikes and kills him after he says Lightning will take him and he will be placed among the gods.
The man loses a stone because someone steals it; the gods become angry and send a storm, after which lightning kills him.
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The Pawnee - Mythology (Part I) THE MAN WHO SANG TO COYOTE. / HOW THE CANNIBAL SPIDER-WOMAN WAS OVERCOME. 221 / THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. / TALES OF READY-TO-GIVE.; lines 11236-11301 confidence: medium
The woman says the robe is wonderful, refuses to let the boy have it again, and says she has it for her skirt. The boy sings that he is hunting a robe with dragonflies painted on it.
The woman keeps the wonderful robe as her skirt and refuses to return it; the boy seeks it through song, and she gives it back when the storm threatens her.
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The Pawnee - Mythology (Part I) THE FOUR GODS OF THE NORTH. 29 / LONG-TONGUE, THE ROLLING HEAD. 3I / S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33; lines 1742-1821 confidence: medium
Raven unties the sacred bundle, takes arrow-smoothing stones, flint, white clay powder, an arrow, and a flint knife, then directs the girl to make tallow balls and spread tallow in the lodge.
Raven unties the sacred bundle, removes several objects from it, and has the girl carry them during the escape.
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The Pawnee - Mythology (Part I) THE SMALL-ANTS BUNDLE AND THE BUFFALO. 25 / THE FOUR GODS OF THE NORTH. 29 / LONG-TONGUE, THE ROLLING HEAD. 3I / S. LONQ-TONQUE, THE ROLLING HEAD.'; lines 1642-1709 confidence: medium
The source note calls the tale a version of the magic flight and says many objects originate through theft of a sacred bundle from Rolling-Head's stone house with raven's assistance.
The source note says many objects originate through theft of a sacred bundle from Rolling-Head's stone house through raven's assistance.
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The Pawnee - Mythology (Part I) US. HOW RABBIT LOST HIS TAIL' / THE WHITE AND BLACK RATS. 469 / ABSTRACTS / ABSTRACTS.; lines 23317-23346 confidence: medium
Long-Tongue brings a buffalo; the girl skins it, cares for meat, makes tallow, and Raven removes arrow planes and a flint knife from the sacred bundle; she makes three tallow balls and smears tallow in the lodge and on the bundle.
Raven removes arrow planes and a flint knife from the sacred bundle, and the girl carries a bundle of objects during her escape while Long-Tongue pursues.
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The Pawnee - Mythology (Part I) WILLIAMS A WILKINS COMPANY / BALTIMORE, MD. / CONTENTS / MYTHS.; lines 108-324 confidence: medium
Section II, “Tales of Ready-to-Give,” lists titles involving Handsome-Boy, After-Birth Boy, boys turning into an eagle and a prairie dog, gaming sticks, Fire-Keeper, buffalo wives and calves, Coyote, witch-women, Spider-Woman, a woman in the Moon, a ball game, and a stolen wonderful robe.
A Section II title names “The Witch-Woman who Stole the Wonderful Robe.”
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22192-22264 confidence: medium
The wooden young man goes wooing, the sisters dislike the women he brings, and Nih'anqan takes the young man's clothing and marries a young woman intended for him.
Nih'anqan takes the wooden young man's clothing and marries the young woman intended for him.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24450-24533 confidence: medium
Variant summary: a woman offers a stranger valuables and herself; a red arrow is used to restore the mother; twins kill several beings; Found-in-Grass receives implements, provides buffalo, traps a red kit-fox, Crow steals it, and Found-in-Grass turns chips into buffalo.
Crow steals the red kit-fox or porcupine captured by Found-in-Grass or the boy and receives the older daughter in marriage.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 14392-14477 confidence: high
The people find abundant meat at the crow’s tent, camp there until it is eaten, leave a short-legged dog, and watch while the crow’s little boy asks to keep the dog as a pet. The people then return and ask where the buffalo live; the crow answers that they are farther in the mountain.
The short-legged dog, planted by the people and adopted as a pet, enters the hollow mountain ahead of the crow, becomes large, and drives out the buffalo formerly kept by the crow.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17265-17325 confidence: low
Buffalo are abundant where the family lives because the father, mother, and sons took them up from earth; people on earth are starving.
The father, mother, and sons have taken buffalo up from earth, and the people on earth are starving.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7813-7908 confidence: medium
Little-Shield, described as disbelieving medicine-men and their gods, says the animal is not a god, calls the offerings foolish, shoots the monster in the forehead, and takes the best things away.
Little-Shield rejects the monster’s sacred status, shoots it, and takes the best items that had been offered to it.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8906-9014 confidence: high
A girl in timber uses a buffalo windpipe over smoke so dust becomes seven brothers who kill buffalo and return to the windpipe; Coyote steals the windpipe repeatedly and eventually releases bumblebees from it near a village.
Coyote steals the girl's buffalo windpipe after seeing it create brothers; when he uses it publicly, bumblebees emerge instead of helpers.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9517-9627 confidence: medium
A boy whose father has died dreams that Bear and then his father speak about a shield removed from the grave; he sees lightning form a bear-marked shield, has a similar shield made, becomes a chief after taking a scalplock, is protected by the shield, and repeatedly undergoes sun-dance suspension.
The boy dreams that a shield has been removed from his father's grave and that Howling-Wolf took it; Howling-Wolf gives the boy a frame, and the boy has a new shield made after the vision.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4268-4329 confidence: medium
Coyote decides to steal the windpipe containing young men and imagines using it for buffalo hunting and fighting; the girl says her seven brothers and many young men emerge when it is turned upside down; she knows his plan and allows the theft.
Coyote repeatedly steals or attempts to steal the windpipe because it contains beings he wants to use for hunting, fighting, status, and food.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5013-5108 confidence: medium
Rabbit-Boy announces that he will bring all enemy ponies and hide them in a hollow; he brings the ponies from the village, hides them, and reports they are safe.
Rabbit-Boy says he will bring all the enemy ponies, does so, and hides them in a hollow.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7553-7636 confidence: medium
The narrator dreams of a Bear by the grave; the Bear says, “My son, the shield was upon the grave; some one has removed it. Find it; it is yours.”
The shield is said to have been placed upon the father’s grave, removed by Howling-Wolf, and then returned as a frame after the narrator identifies the taker.
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Traditions of the Caddo ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5 / ABSTRACTS. II7; lines 5672-5759 confidence: medium
Warriors approach a boy's home to kill him; Medicine-Screech-Owl removes the power of the boy's shells by breath, puts dogs, an old woman, and the boy asleep, takes the shells, is pursued to a circle of fire, and later returns the shells after a promise against bewitching.
Medicine-Screech-Owl takes the boy's shells by using breath and later returns them only after the boy promises not to bewitch people.
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Traditions of the Caddo ABSTRACTS. II5 / ABSTRACTS. II7 / ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO.; lines 5834-5887 confidence: medium
The old woman, mother of pecan trees, restricts pecans; hungry field-rat people plan theft; Coyote kills the old woman with a stone knife while she gets him pecans, and pecan trees grow everywhere afterward.
The old woman keeps pecans from hungry people; field-rat people plan theft, Coyote kills her, and pecan trees grow everywhere afterward.
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Traditions of the Caddo CONTENTS. / INTRODUCTION. / TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9; lines 526-617 confidence: high
Coyote leaves the Buzzards' home, goes to their work place, described as a large cave or hole in the ground with a large rock door, opens it, and thousands of buffalo escape onto the western prairies.
Coyote secretly opens the Buzzards' cave or hole, releases buffalo, and then directs the people to prepare bows and arrows.
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Traditions of the Caddo COYOTB IMITATES HIS HOST. 93 / COTOTB IMITATKS HIS HOST. 95 / TRADITIONS OF THE CADDO. / COYOTB, THE DEER, AND THE WIND. 97; lines 4670-4719 confidence: medium
Wind is identified as the man who whips Coyote because Coyote stole his robe and tried to catch Deer with it instead of waiting for Wind to give him power.
Coyote steals Wind's robe and tries to use it to catch Deer rather than waiting for Wind to give him power.
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Traditions of the Caddo THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33 / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDER. 35 / SPLINTER FOOT BOY. 37 / SPLINTER FOOT BOY. 39; lines 1863-1954 confidence: medium
Medicine-Screech-Owl blows breath so that dogs, an old woman, and the boy sleep; he enters the house and takes the shells from the boy.
Medicine-Screech-Owl steals the shells from the sleeping boy, keeps them behind a fire barrier, and later returns them only after a promise against bewitching.
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Traditions of the Caddo TRADITIONS OF TBE CADDO. / THE DANGEROUS WATER MONSTER. 47 / SLAYING THE MONSTBRS BY FIRB. 49 / HOW THE BUFFALO CKASBD TO EAT HUMAN BEINGS. 5 1; lines 2452-2544 confidence: medium
An old woman, mother to all pecan trees, owns and gathers all pecans, gives visitors only a few to eat in her lodge, and refuses to let them take any away.
The old woman monopolizes pecans; Coyote kills her, and after her death pecan trees grow everywhere and belong to all people.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1214-1317 confidence: medium
Before mankind's creation, Tirawa sends giant Lightning to explore earth with a sack identified as the tornado; celestial beings are placed in it; a wolf sent by jealous Wolf-Star steals it, the wolf is killed, mortality is introduced, and a failed wolf sacrifice leaves warfare and death.
The summary says Wolf-Star's jealousy leads to a wolf stealing Lightning's sack, after which the wolf is killed and mortality is introduced.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1408-1500 confidence: high
The gods and Stars are satisfied, except the southeast Star Skiritiohuts, Fool-Coyote, who is jealous of Bright-Star and of not being consulted; he places a wolf on earth and commands it to find Lightning's tracks.
A jealous Star sends the wolf to find Lightning; the wolf removes Lightning's sack while he sleeps and carries it away.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2062-2160 confidence: medium
Hawk-Man takes the baby-board from the sleeping old woman, but the spirit-sticks pursue him and throw live coals, so he drops the baby-board and gives up.
Hawk-Man takes the baby-board while the keeper sleeps but is pursued by spirit-sticks and forced to drop it.
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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
The cave smells pleasant, has wild sage on the ground, dried meat, many tools and weapons, and sacred bundles; the text says Scalped-Man had stolen these from the people.
The cave contains many goods and sacred bundles, and the passage explicitly says Scalped-Man stole them from the people; later the woman removes one bundle and gives it to her brothers.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12011-12106 confidence: high
The editorial synopsis of “The Story of Coyote” describes Coyote falsely claiming the poor boy’s achievement, marrying in his place, stealing magic robes, impersonating him, abusing powers, killing a bear, killing a patient and baby, being burned at the stake, and reviving as a little hairy sickness-causing being.
The Coyote synopsis and opening identify Coyote as tricky and describe false claiming of the poor boy’s achievement, stolen robes, impersonation, abuse of powers, killing, and social punishment.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12469-12556 confidence: medium
Coyote asks how the song and dance are done; Coyote-Bundle sings, speeds up in the middle, dances around a circle with arms spread, and rattles the gourd; Coyote asks him to repeat it and learns the song.
Coyote asks repeatedly to hear and see the medicine-man's song and dance, learns them, and then kills the old man.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9505-9606 confidence: medium
On a Platte River island during a winter hunt, enemies attack; the man takes the hah toha, a crooked stick with crow feathers and a whole crow, though it is kept by a society and he has no right to it.
The man takes the hah toha although he has no right to it because it is kept by a certain society.
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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 8298-8396 confidence: high
Other tribes hide the stone; in sacred bundle ceremonies, smokers give whiffs to heavenly deities and add a whiff to this god in the southwest where the stone was removed.
Other tribes hide or steal the stone-man, and different tribes steal it from one another until a southern tribe obtains it.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8743-8861 confidence: medium
The boy becomes an eagle, flies to the village, steals a bag of corn, and brings seeds to his sister; the narrator adds that lost seed-corn is blamed on the eagle; the sister makes and enlarges a corn-field.
The brother turns into an eagle, steals a bag of corn from the village, brings it to his sister, and she makes a corn-field.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 9165-9258 confidence: medium
Crow-Feathers (coyote) checks the holes, sees the man in one, and recognizes him by the cap and noisy woodpeckers.
The head-dress, moccasins, leggings, and robe function as recognizable status markers: Crow-Feathers takes them from the trapped man and is accepted as the expected bridegroom while wearing them.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3040-3143 confidence: medium
Crow flies down, takes meat from each blind man, and gives meat to Coyote. Coyote wants more and later stays on the hillside watching for Crow so he can get more meat from the blind men.
Crow and Coyote steal meat from the transformed Morning-Stars, and Coyote tries to exploit the old men’s confusion to escape.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3146-3250 confidence: high
The heading-summary states that an ear of holy corn is stolen from the bundle, recovered, and the stealer is lost.
The next heading-summary says an ear of holy corn is stolen from the bundle, recovered, and the stealer is lost.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3252-3344 confidence: high
A warrior company goes to capture ponies; the leader carries the warrior bundle, and another warrior plans to take the ear of corn from the bundle and hide it.
A warrior removes and hides the ear of corn from the warrior bundle; the leader identifies the corn as holy and protective, and the party cannot continue until it is recovered.
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norse
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Corpus Poeticum Boreale, Volume 1 APPENDIX. / BOOK IV. / EARLY HISTORIC POEMS. / HYMIS-KVIDA.; lines 12635-12752 confidence: medium
The editor states that the poem has two subjects: Thor's hooking of the Sea-Serpent and carrying off the Cauldron. The first is known from Edda and Snorri's account from Hus-drapa and similar poems; the second is unknown to Edda except for possible references or echoes in Thorodd and Harold Sigurdson.
The editorial introduction and summary describe Thor's adventure as carrying off the Cauldron or walking off with the huge ale-copper while giants pursue him.
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Corpus Poeticum Boreale, Volume 1 HELGI AND KARA. / LAY OF ATLI AND RIMEGERD THE GIANTESS. / THE WESTERN WOLSUNG-LAY. / THE WAKING OF ANGANTHEOW.; lines 10715-10810 confidence: high
Swafrlami, descended from Woden, steals Tyrfing from the Dwarves; unable to recover it, they curse it to kill its bearer, make unhealable wounds, and cause three deeds of sorrow and shame; the doom is compared to the Niflung Hoard and said to run through eight generations.
The passage states that Swafrlami stole Tyrfing from the Dwarves who made it, after which they cursed it.
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Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 13664-13786 confidence: high
The passage describes a mighty traveller from Swart's Pit-dales and glosses it as "Woden stealing the Mead from the Giants."
The passage explicitly glosses the fragment as Woden stealing the Mead from the Giants.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4467-4560 confidence: high
The spiritual universe is linked to legends of an adventurous god obtaining the Holy Drink, brewed by dwarves before time, stolen by giants, hidden in deep caverns, and won by Woden through craft at risk to his life.
The Holy Drink is brewed by dwarves, stolen by giants, hidden in caverns, and won by Woden’s superior craft; it becomes the source of wisdom, learning, knowledge, and poetry.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4467-4560 confidence: medium
In one variant Woden beguiles the Titan’s giantess daughter, who guards the drink on a golden throne, and steals it; the passage compares her to Accadian guardians of holy water.
One variant has Woden beguile a giantess guardian to steal the drink, and another has him break a witch’s spell and carry off the wine.
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Corpus Poeticum Boreale, Volume 1 LOST LAYS FROM W. P. 399 / ADDENDA. / EXCURSUS T. / BELIEFS AND WORSHIP OF THE OLD NORTHMEN.; lines 19491-19574 confidence: medium
In the Niala story, Hrapp, called a worthless desperado, burns and robs the famous temple of the Earls and strips its images of their gold trappings.
Hrapp robs the Earls' temple and strips gold trappings from its images.
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Corpus Poeticum Boreale, Volume 1 oF / FRAGMENT OF A STARKAD LAY. / FRAGMENT OF A STARKAD LAY. / SCHOLIA,; lines 17066-17176 confidence: low
The song of the cairn-breaker says he leapt into an old barrow and carried away the clasp of Corn’s belt.
The cairn-breaker enters an old barrow and carries away the clasp of Corn’s belt.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 41 / OF THE OLD NORTHMEN. 413 / OF THE OLD NORTHMEN. 415 / OF THE OLD NORTHMEN. 417; lines 20364-20452 confidence: medium
Midfrith Skeggi breaks into Hrolf Craki’s howe and takes Skofnung, Healti’s axe, and much treasure; Badwere wishes to attack him, but King Rolf does not permit it.
Midfrith Skeggi breaks into Hrolf Craki’s howe and takes the sword Skofnung, Healti’s axe, and treasure.
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Corpus Poeticum Boreale, Volume 1 OLDEST NORTHERN POETRY. / SONG OF SAWS. / THE LESSON OF LODDFAEFNI. / FRAGMENT OF A LOST LAY.; lines 6683-6803 confidence: high
The editor identifies the second fragment as the popular story of how Woden came by the Holy Mead by beguiling Suptung and Gundfled, noting Snorri and Eyvind as knowing the same myth.
The passage says Woden came by the Holy Mead by beguiling Suptung and Gundfled; the translated fragment calls the mead fraud-bought and associates it with Odreari/Inspiration.
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Corpus Poeticum Boreale, Volume 1 SECOND PART. / THIRD PART. / H . . . / SONA-TORREK. 240; lines 14590-14650 confidence: high
“Woden’s theft [poetry]” and “that noble find of Frigg’s husband [Woden], borne of yore from Giant-land.”
Poetry is explicitly called Woden’s theft and described as a noble find borne from Giant-land.
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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 11118-11238 confidence: medium
Weyland says Nidad carries the sword Weyland himself whetted and tempered, and that Bodwild wears his bride's red ring; he says he will not be recompensed.
Weyland says Nidad carries the sword Weyland made and that Bodwild wears his bride's red ring, and he connects his actions to avenging losses.
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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
Thor wakes, misses his hammer, gropes for it, and tells Loki that Thor has been robbed of his hammer.
Thor's hammer is stolen, and Thrym states that he has hidden it eight miles under the earth.
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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 14260-14346 confidence: high
Thorer says there is a mound with gold, silver, and earth mixed together, and says of Jomala: "let no one be so presumptuous as to rob him." The party then takes as much money from the mound as they can carry.
Thorer warns the party not to rob Jomala, but he takes the silver bowl from Jomala's knee and Karle takes the gold ornament from Jomala's neck.
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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 15611-15710 confidence: medium
Queen Emma is named as principal promoter; she has the letter written and sealed after getting hold of Canute's signet, and the affair is concealed from him.
Emma has the letter written and sealed after cunningly getting hold of the king's signet, and the action is concealed from Canute.
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Heimskringla; Or, The Chronicle of the Kings of Norway OF THE PRIEST ARE FRODE / HALFDAN THE BLACK SAGA. / PRELIMINARY REMARKS. / ENDNOTES:; lines 376-443 confidence: medium
At Halfdan's Yule-feast in Hadeland, all meat and ale disappear from the table as guests are about to sit; Halfdan is confused and guests leave in consternation.
All meat and ale vanish from Halfdan's Yule table, and the chief later says he took provisions from Harald's father.
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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 5956-6040 confidence: medium
Olaf baptizes North More, then at Hlader has the temple razed, removes ornaments and property from the temple and gods, takes the great gold ring from the temple door, and burns the temple.
Olaf removes ornaments and property from the temple and its gods, takes the great ring from the temple door, razes the temple, and burns it.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE BLIND AND OF HARALD GILLE. / PRELIMINARY REMARKS; lines 28351-28435 confidence: high
The heathens take castle goods and plunder the Cross church ornaments. Priest Andres gives Rettibur a silver-mounted gilt sceptre and Dunimiz a gold ring; they take him for an important man and respect him more.
The heathens plundered the Cross church, took ornaments, the holy cross, and altar tables, and removed or redistributed church objects.
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Laxdaela Saga CHAP. XLIII / CHAP. XLIV / CHAP. XLV / CHAP. XLVI; lines 3928-4015 confidence: medium
Kjartan's sword King's-gift is missing. Olaf orders gentle, discreet watching of departing groups. An follows Thorolf's snow footprints to a ditch or bog, finds the sword, gets Thorarin as witness, and returns it; the scabbard is not found, and Olaf advises against a quarrel.
Kjartan's named sword disappears during the guests' departure from a feast, is found hidden in a ditch or bog by following tracks, and its scabbard remains missing.
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Laxdaela Saga CHAP. XLIII / CHAP. XLIV / CHAP. XLV / CHAP. XLVI; lines 3928-4015 confidence: medium
Gudrun urges Hrefna to wear and show the valuable head-dress; Kjartan refuses its display at the feast. Later Hrefna opens a chest in the out-bower, removes the coif, and shows it to Gudrun, who inspects it without comment.
Gudrun asks to see Hrefna's exceptionally costly coif, Hrefna later fears envy at Laugar, and the coif disappears during the Laugar feast setting.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 3050-3168 confidence: high
Thor wakes to find his hammer gone, calls Loki, and warns that if the giants learn of the loss they may storm Asgard and destroy the gods.
Thor's prized hammer is missing, and Loki learns that Thrym stole it and buried it deep underground.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 3050-3168 confidence: medium
Thor wakes to find his hammer gone and warns Loki that giants might attack Asgard if they learn it is missing.
Thrym steals and buries Thor's hammer and demands Freya as bride before returning it.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 3171-3290 confidence: medium
Thrym welcomes the guests, expects the goddess of beauty, and observes the apparent bride's enormous eating and drinking; Loki explains the bride's conduct as signs of love.
Thor appears as the bride at a wedding feast; the sacred hammer is brought to consecrate the marriage and is then seized, enabling the gods' recovery of it.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 3171-3290 confidence: medium
Thrym welcomes the party; Thor, as the bride, eats and drinks enormous amounts; Loki explains the bride’s behavior, gaze, and inattention as signs of love.
Thor appears as the bride in a marriage rite, receives the sacred hammer in his lap, and recovers it by force.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3369-3493 confidence: high
Cheru's sword is forged by the dwarfs sons of Ivald, entrusted to his people, believed to ensure victory, kept in a temple, and then mysteriously disappears.
Cheru's sword mysteriously disappears from its guarded temple, and later a German soldier substitutes his own rusty blade for the sacred weapon.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3369-3493 confidence: high
Cheru's sword was made by the sons of Ivald, kept sacred in a temple, believed to give victory to its possessors, then disappeared; a prophetess revealed that the Norns decreed its wielder would conquer the world and die by it.
The sacred sword disappears from the temple, and later a German soldier steals it from Vitellius by substituting a rusty blade.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3722-3817 confidence: low
Bolwerk completes the summer's work, asks for his reward, and Baugi says he cannot ask Suttung openly but will try guile; they go to Gunlod's mountain, and Odin produces Rati so Baugi can bore a hole into the cave.
Baugi says he will try to obtain the draught by guile, and Odin uses Rati to bore into the cave where the guarded mead is kept.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3819-3966 confidence: high
Odin reaches the mountain interior, resumes godlike form in the stalactite-hung cave, woos Gunlod, spends three days with her, and is allowed a sip from each hidden vessel.
Odin drains all three guarded vessels, flees with the stolen mead, and distributes it as a draught of poetic inspiration.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3819-3966 confidence: high
Inside the mountain cave, Odin appears before Gunlod, woos her, spends three days with her, receives permission to sip from each vessel, and drains all three vessels of mead.
Odin drains the guarded vessels, flees with the stolen mead, and brings the draught of inspiration to gods and selected mortals.
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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 3991-4133 confidence: high
The seeming eagle is the storm giant Thiassi, who releases Loki only after Loki swears to lure Idun out of Asgard so Thiassi can possess her and her magic fruit.
Thiassi requires Loki to bring Idun and her magic fruit out of Asgard, then carries her to Thrym-heim; the gods suffer loss of youth in her absence.
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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 3991-4133 confidence: medium
The seeming eagle is the storm giant Thiassi, who frees Loki only after Loki swears to lure Idun out of Asgard so Thiassi can obtain her and her fruit.
Thiassi seeks possession of Idun and her magic fruit; Loki lures her out of Asgard, after which Thiassi abducts her with the fruit.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4609-4732 confidence: high
Skirnir steals the reflection of Frey's face from the brook into a drinking horn, and departs with this portrait, eleven golden apples, and Draupnir.
Skirnir secretly steals Frey's reflection from water and uses it as a wooing instrument.
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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 5126-5265 confidence: medium
Freya wears Brisinga-men frequently; Thor wears it when personating Freya in Jötun-heim; Loki covets it but is prevented from stealing it by Heimdall's watchfulness.
Loki covets Brisinga-men and would have stolen it, but Heimdall's watchfulness prevents the theft.
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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 5126-5265 confidence: medium
Freya wears the necklace constantly; Thor wears it when personating Freya in Jötun-heim; Loki covets it and would have stolen it but for Heimdall’s watchfulness.
Loki covets Freya’s necklace and would have stolen it if Heimdall had not been watchful.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 confidence: medium
Heimdall sees Loki, who entered Freya’s palace as a fly, approach Freya’s bedside and try to steal Brisinga-men, her shining golden necklace and emblem of earth’s fruitfulness.
Loki enters Freya’s palace as a fly and attempts to steal Brisinga-men, described as Freya’s shining golden necklace and emblem of earth’s fruitfulness.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 confidence: high
Heimdall hears soft footsteps near Freya’s palace Folkvang and sees Loki, who entered as a fly and is trying to steal Freya’s golden necklace Brisinga-men, emblem of earth’s fruitfulness.
Loki enters Freya’s palace as a fly and attempts to steal her golden necklace Brisinga-men.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5627-5758 confidence: high
Heimdall sees Freya asleep; Loki mutters form-changing runes, becomes a flea, and bites Freya so she shifts position without waking.
Loki steals Freya's necklace, and Heimdall pursues him until the treasure is recovered and restored.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5627-5758 confidence: high
Heimdall sees sleeping Freya; Loki mutters runes, changes into a flea, creeps under the bedclothes, and bites Freya so she shifts position without waking.
Loki steals Freya's necklace, Heimdall pursues him, and the necklace is restored to Freya.
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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 8051-8171 confidence: medium
Loki steals Freya’s necklace and Sif’s hair, betrays Idun into Thiassi’s power, and sometimes helps the gods out of predicaments into which he has led them.
The passage says Loki steals Freya’s necklace and Sif’s hair and betrays Idun into another being’s power.
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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 8051-8171 confidence: medium
The passage names Loki's theft of Freya's necklace and Sif's hair, his betrayal of Idun to Thiassi, and his occasional help in escaping predicaments he caused.
Loki steals Freya's necklace and Sif's hair and betrays Idun, while the affected figures belong to the divine mythic sphere.
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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 6396-6536 confidence: high
The Valkyrs fly to earth in swan plumage, remove it to bathe in secluded streams, and can be detained or forced to mate if a mortal secures the plumage.
Valkyrs fly in swan plumage, can be detained if the plumage is taken, and three named Valkyrs are forced to become wives after their plumage is seized.
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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
Nidud captures Völund, takes his magic sword and Rhine-gold love ring, gives the ring to Bodvild, maims Völund, confines him on an island, and compels him to forge and build a labyrinth.
Nidud takes Völund's magic sword and Rhine-gold love ring; Völund later substitutes a false sword, recovers the sword and ring, and completes his revenge.
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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 10777-10812 confidence: medium
Fafnir’s slaying is said to symbolize destruction of the cold or darkness demon who stole the golden hoard of summer or the yellow rays of the sun.
Fafnir is described in interpretation as the cold or darkness demon who stole the golden hoard of summer or the yellow rays of the sun, and whose slaying destroys that force.
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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 9318-9428 confidence: medium
Siggeir envies and covets the weapon, offers to buy it, is refused by Sigmund, and secretly resolves to exterminate the Volsungs and secure the divine sword.
Siggeir covets the divine sword, resolves to exterminate the Volsungs to secure it, and later compels Sigmund to relinquish it after an ambush.
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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 9318-9428 confidence: medium
Siggeir envies the weapon, offers to buy it, is refused by Sigmund, and secretly resolves to exterminate the Volsungs and secure the divine sword.
Siggeir covets the divine sword, plots to exterminate the Volsungs to secure it, and later has Sigmund forced to relinquish it after the ambush.
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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 9862-9984 confidence: medium
Odin, Hoenir, and Loki come in human guise to Hreidmar's land; Loki sees an otter basking in the sun, kills it, and the otter is identified as Hreidmar's son Otter.
Loki kills Otter, is released to obtain the ransom, captures Andvari, and forcibly takes the magic ring from him.
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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 9862-9984 confidence: high
Loki notices the ring, wrenches it from Andvari's finger, and departs; Andvari curses the ring and gold, declaring the wealth will cause death and dissension and bring no good.
Loki takes Andvari's ring; Andvari curses the gold, saying it will cause death and dissension, and Fafnir soon kills Hreidmar for the hoard.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 10939-11058 confidence: high
Thorsten and Belé join Angantyr and recover Ellida, a magic dragon ship once given by Ægir to Viking for hospitality; the ship is described as dragon-shaped, richly colored, winged, and swift.
Ellida is stolen and recovered; the magic ring forged by Völund is stolen by Soté and sought by Thorsten and Belé.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 10939-11058 confidence: high
Thorsten and Belé sail each spring; with Angantyr they recover Ellida, a magic dragon ship given by Ægir to Viking for hospitality and later stolen.
Ægir gives Ellida to Viking in reward for hospitality; the magic ship is stolen and later recovered by Thorsten, Belé, and Angantyr.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11477-11599 confidence: medium
Frithiof sees the arm-ring he gave Ingeborg on Balder's arm and says, "not for thee was the ring wrested from Völund's tomb!"
Frithiof takes the arm-ring from Balder's image; the image falls into the altar fire and the temple burns.
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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: medium
Frithiof sees his arm-ring on Balder's wooden image, says it was not meant for Balder, pulls it free, and the image falls across the altar fire as the temple fills with fire and smoke.
Frithiof removes the arm-ring from Balder's wooden image after Helgé had placed it there.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12651-12759 confidence: medium
Sif’s golden hair is interpreted as vegetation; Loki’s theft of the tresses is compared with Pluto’s rape of Proserpine, and Loki’s visit to dwarfs underground is compared with Mercury seeking Proserpine in Hades.
Loki steals Sif’s golden hair, interpreted as vegetation, and must go to dwarfs in the underground world to recover golden locks; the passage compares this with Proserpine in Hades.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12761-12872 confidence: medium
Odin uses eagle plumes to carry away the mead, and Jupiter takes a similar guise to secure Ganymede.
Odin dons eagle plumes to bear away mead, and Jupiter assumes a similar guise to secure Ganymede.
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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
Heimdall is compared with Argus for sight, with Renown's trumpet for Giallar-horn, and with Proteus for shapeshifting; he foils Loki's theft of Brisinga-men.
Heimdall's ability to assume forms is linked to his prevention of Loki's attempted theft of Brisinga-men.
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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 13084-13166 confidence: high
Sigurd avenges his father's wrongs before seeking a golden hoard, compared with the golden fleece and guarded by a dragon.
Sigurd avenges his father's wrongs and then seeks a golden hoard guarded by a dragon.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1877-1990 confidence: high
Frigga steals gold from Odin's newly placed temple statue, gives it to dwarfs to make a necklace, and the dwarfs remain silent when Odin questions them.
Frigga secretly takes gold from Odin's temple statue and uses it to obtain a marvellous necklace.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1877-1990 confidence: high
Frigga steals gold from Odin's statue for a necklace made by dwarfs; Odin seeks to make the statue speak through runes; Fulla brings a dwarf who puts guards to sleep and breaks the statue.
Frigga steals gold from Odin's temple statue to obtain a necklace.
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Myths of the Norsemen: From the Eddas and Sagas L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS; lines 8658-8742 confidence: high
A groom sent by a lady encounters trolls, takes a gold-mounted runic drinking horn, escapes over stubble and running water, and the lady is cursed when she refuses to return it; the horn becomes a guarded relic.
The groom takes a gold-mounted runic horn from trolls; the horn becomes a guarded family relic linked to a curse.
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Myths of the Norsemen: From the Eddas and Sagas L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS; lines 8658-8742 confidence: medium
A lady sends her groom to test the story; trolls offer him a drink from a gold-mounted, rune-decorated horn; he takes the horn, throws away the drink, and escapes pursuing trolls by crossing a stubble field and running water.
The groom takes a gold-mounted rune horn offered by trolls, escapes with it, and the object becomes a guarded relic linked to a curse.
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The Poetic Edda ATLAKVITHA EN GRNLENZKA / THE GREENLAND LAY OF ATLI / INTRODUCTORY NOTE / NOTES; lines 19030-19140 confidence: high
The note states that the stanza blends three treasure traditions: German Rhine gold, the Nibelungen or Niflung hoard, and the northern theft of Andvari’s treasure by Othin, Hnir, and Loki.
The notes identify a northern tradition in which Andvari’s treasure is stolen by Othin, Hnir, and Loki.
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The Poetic Edda HARBARTHSLJOTH / THE POEM OF HARBARTH / INTRODUCTORY NOTE / NOTES; lines 5497-5624 confidence: high
Thjazi tricks his way into possession of Ithun and her apples and carries her to Jotunheim; Loki retrieves her in Freyja’s hawks-dress, turns her into a nut, and flees; Thjazi pursues as an eagle, the gods burn his wings and kill him; Skathi is allowed to marry Njorth as recompense.
Thjazi tricks his way into possession of Ithun and her apples; Loki retrieves her using a hawks-dress and by turning her into a nut, while Thjazi pursues in eagle shape.
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The Poetic Edda HELREITH BRYNHILDAR / BRYNHILDS HELL-RIDE / INTRODUCTORY NOTE / NOTES; lines 17285-17346 confidence: high
The note links swan-maidens with Valkyries, says men could gain power over them by stealing swan-garments, compares Vlundarkvitha, and suggests the monarch may be Agnar, for whose sake Brynhild defied Othin.
The passage explicitly states that swan-maidens are identified with Valkyries and that men could gain power over them by stealing their swan-garments.
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The Poetic Edda HOVAMOL / THE BALLAD OF THE HIGH ONE / INTRODUCTORY NOTE / NOTES; lines 2765-2877 confidence: medium
Suttung possesses the magic mead of poetry; Othin becomes a snake, bores through a mountain, makes love to Gunnloth, drinks all the mead, flees as an eagle, and uses the name Bolverk.
Othin obtains the giant-held magic mead that confers poetry by entering Suttung's home, using Gunnloth's connivance, drinking all the mead, and fleeing.
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The Poetic Edda LOKASENNA / LOKIS WRANGLING / INTRODUCTORY NOTE / NOTES; lines 6828-6931 confidence: high
Ithun is the goddess of youth; Snorri tells how the giant Thjazi stole her and her apples, explaining a reference in Harbarthsljoth.
The note reports that the giant Thjazi stole Ithun, goddess of youth, and her apples.
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The Poetic Edda NOTES / HARBARTHSLJOTH / THE POEM OF HARBARTH / INTRODUCTORY NOTE; lines 5186-5494 confidence: medium
Harbarth says he worked love-craft with night-riding women, stole them from husbands, received Hlebarth's wand, stole Hlebarth's wits, and speaks a maxim about the oak and self-interest.
Harbarth says Hlebarth gave him a wand as a gift and that he stole Hlebarth's wits away; Thor describes this as repaying good gifts with evil mind.
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The Poetic Edda NOTES / HOVAMOL / THE BALLAD OF THE HIGH ONE / INTRODUCTORY NOTE; lines 2117-2278 confidence: high
Gunnloth gives a drink of marvelous mead on a golden stool; the speaker says he gave a harsh reward, that Othrrir has been brought to men of earth, and that he would hardly have come home without Gunnloth's help.
Gunnloth gives a drink of marvelous mead, Othrrir is brought to men of earth, and the passage later states that Suttung was betrayed with drink and Gunnloth left grieving.
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The Poetic Edda NOTES / THRYMSKVITHA / THE LAY OF THRYM / INTRODUCTORY NOTE; lines 7120-7282 confidence: high
"Wild was Vingthor when he awoke" and "his mighty hammer he missed."
Thor's hammer is declared stolen, and Thrym says he has hidden it deep in the earth.
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The Poetic Edda THRYMSKVITHA / THE LAY OF THRYM / INTRODUCTORY NOTE / NOTES; lines 7340-7444 confidence: high
Thrym is identified as a frost-giant; Gering says the story of the theft of Thor's hammer symbolizes the rarity of thunderstorms in winter.
The passage explicitly describes the story as the theft of Thor's hammer; another note treats the hammer as a holy sign used for consecration.
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The Poetic Edda VAFTHRUTHNISMOL / THE BALLAD OF VAFTHRUTHNIR / INTRODUCTORY NOTE / NOTES; lines 3627-3657 confidence: medium
“confusion between the wolf Fenrir ... and his son, the wolf Skoll, who steals the sun”
Skoll is described as the wolf who steals the sun.
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The Poetic Edda VLUNDARKVITHA / THE LAY OF VLUND / INTRODUCTORY NOTE / NOTES; lines 10453-10558 confidence: medium
The one ring stolen by Nithuth's men is given to Bothvild and proves the cause of her undoing.
One ring is stolen by Nithuth's men, given to Bothvild, and said to cause her undoing.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1219-1311 confidence: medium
Andvari is a dwarf in Reginsmol; Loki robs him of wealth, and Andvari's curse on the treasure causes the deaths of Sigurth, Gunnar, Atli, and many others.
Loki robs Andvari's wealth, and Andvari's curse on the treasure brings about multiple deaths.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XV. GAMES AT MIDFJORDVATN / CHAPTER XVI. GRETTIR KILLS SKEGGI AND IS OUTLAWED FOR THREE YEARS / CHAPTER XVII. GRETTIR SAILS FOR NORWAY AND IS WRECKED ON HARAMARSEY / CHAPTER XVIII. ADVENTURE IN THE HOWE OF KAR THE OLD; lines 1321-1439 confidence: medium
Grettir encounters a throne-like seat with a man seated, finds gold and silver and a silver-filled casket, takes the treasure, is seized by a strong hand, and struggles violently with the howe-dweller.
Grettir opens the grave, takes gold, silver, a casket, and a sword, and his verse describes desire for wealth urging him to ravish the grave.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER LXXXVI. / HRAPP'S VOYAGE FROM ICELAND. / CHAPTER LXXXVII. / THRAIN TOOK TO HRAPP.; lines 8853-9006 confidence: high
Hrapp enters the shrine, sees Thorgerda Shrinebride with a wimple and gold ring, removes them, takes rings from Thor's car and Irpa, drags the figures out, and strips their gear.
Hrapp removes rings, a wimple, and gear from named shrine figures and later shows the precious things taken from the shrine.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER III. / HOW NJORD GOT SKADE TO WIFE. / CHAPTER IV. / THE ORIGIN OF POETRY.; lines 3487-3579 confidence: high
Suttung seizes the dwarfs, strands them on a rocky island flooded at high tide, accepts the mead as atonement for his father’s blood, hides it at Hnitbjorg, and has Gunlad guard it; the passage explains related names for songship.
Suttung keeps the mead for himself, hides it at Hnitbjorg under Gunlad’s guard, and Odin/Bolverk proposes and carries out a trick to get at it.
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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
Idun is called Brage's wife, keeper of the apples that bar old age, and the booty of Thjasse, who took her away from the asas.
Idun, keeper of the youth-preserving apples, is called Thjasse's booty and is brought to the giant; the gods age while she is absent.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda THE POETICAL DICTION. / THOR AND HRUNGNER. / IDUN. / THE NIFLUNGS AND GJUKUNGS.; lines 4366-4434 confidence: medium
Odin sends Loke to the home of the swarthy elves; Loke catches Andvare, a dwarf living as a fish in the water, and demands all the gold from his rock, including a concealed small gold ring.
Loke captures Andvare and demands all the gold in his rock, including a ring that Andvare attempts to keep.
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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
Loke strikes the eagle with a pole; the pole sticks to the eagle and to Loke's hands. The eagle drags Loke and will free him only if he pledges to bring Idun and her apples out of Asgard.
The eagle forces Loke to promise to bring Idun and her apples out of Asgard; Loke lures her out with her apples, and Thjasse in eagle guise seizes her and carries her to Thrymheim.
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celtic
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Celtic Fairy Tales GULEESH / THE FIELD OF BOLIAUNS / THE HORNED WOMEN / CONALL YELLOWCLAW; lines 1150-1263 confidence: medium
Conall and his sons journey across the ocean to Lochlann, go to the king’s miller, explain the situation, and hear from the miller that the horse can only be obtained by stealing it; the miller offers secrecy.
The miller says the horse cannot be obtained except by stealing it, and Conall later admits he intended to steal the horse because asking would not work.
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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
The men of Connaught and the black host of the exiles of Ulster enter the Hill, rob it, and bring away the crown of Briun, son of Smetra.
The men of Connaught and Ulster exiles enter the Sidhe Hill, rob it, and carry away the crown of Briun.
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Cuchulain of Muirthemne DEVORGILL 39 / THEFIGHTFOREMER 41 / EMAINMACHA 43 / THEGAEBULG 45; lines 1908-1990 confidence: low
Athairne is disliked for greed and lack of hospitality; he goes to Midhir and secretly brings away Midhir's three cranes of churlishness and denial, with the consequence clause cut off in this passage.
Athairne secretly brings away Midhir's three cranes of churlishness and denial.
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Gods and Fighting Men BOOK EIGHT: CNOC-AN-AIR. / CHAPTER I. TAILC, SON OF TREON / CHAPTER II. MEARGACH'S WIFE / CHAPTER III. AILNE'S REVENGE; lines 13583-13677 confidence: medium
The Grey Man brings Conan to the enchanted cup and puts it in his hand. Daire's sweet sorrowful music is heard; the Grey Man goes to listen. Conan later says he left the cup where he found it.
Conan gains access to the enchanted cup in the dun, hides it, denies taking it, and gives its drink to the imprisoned Fianna.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8538-8633 confidence: medium
Donn says they took the Tuatha de Danaan's jewels, riches, treasures, horns, vessels, and cups of pale gold; he also names Fethnaid daughter of Feclach, the woman-harper, as another major loss to them.
Donn says his side took the Tuatha de Danaan's jewels, riches, treasures, golden vessels, and Fethnaid the woman-harper.
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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 II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA; lines 3050-3155 confidence: medium
The Dagda makes a vat for Ainge that drips during flood tide; Gaible steals and hurls her twigs, and a beautiful wood grows where they fall.
Gaible steals Ainge's twigs, hurls them away, and a beautiful wood grows at the landing place.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1662-1763 confidence: medium
Brian discusses the guarded garden and advises going in as swift hawks, waiting until the guards' light spears are spent, and then taking the apples in their claws.
The brothers enter a guarded royal garden in hawk form, evade the guards' missiles, and carry away apples.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1765-1881 confidence: medium
The king refuses to give the pig-skin, offers three times its full measure in gold, and sends servants with the brothers to the treasure-house to measure the gold.
After failing to gain consent, Brian snatches the pig-skin and the brothers fight their way out with it.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1883-1985 confidence: medium
Brian throws an apple that kills the king, draws his sword, and with his two companions attacks the court; they find the spear with its head in a cauldron of water to prevent fire.
Brian and his brothers kill or threaten kings and remove demanded treasures, including the spear and the chariot; the people of Easal's country have heard that they are carrying away gifted treasures from the world.
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Gods and Fighting Men CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS; lines 6556-6657 confidence: medium
At the feast, the Lad complains that no one has asked whether the stranger is hungry or thirsty; the king orders the cauldron of plenty given to him, and the Lad carries it to the ship before returning to defeat the king's army.
The Lad obtains access to the cauldron through the host's hospitality, carries it to his ship, and then returns to prove himself by fighting the king's army.
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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 6713-6820 confidence: medium
Dubh’s first watch leads him and Bran to a bright-lit large house where strange-looking men drink from a single cup said to have been taken from Finn a hundred years ago and able to supply any drink to any number of men; Dubh drinks, takes the cup, and returns as his log burns out.
The cup and knife are both said to have been taken or stolen from Finn a hundred years before, and Dubh and Dun remove them from strange houses and return them to Finn.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1627-1737 confidence: medium
A big weasel repeatedly brings guineas to the hearth until there is a heap; Paddy puts all the gathered gold into his pockets and leaves.
Paddy steals the guineas gathered by the weasel; afterward the weasel pursues him, attacks his horse, and is connected with the deaths of his livestock.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 2699-2752 confidence: medium
The little currach remains visible for three days; Niall's wife then says Morraha is gone, after which Niall goes into heavy sleep.
Morraha enters while Niall is asleep and takes hold of the sword kept at Niall's head; the sword resists and cries out.
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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: medium
Lairgnen, prince of Connaught, is to wed Deoch; Deoch hears of the birds and says she will not wed until she has them, so Lairgnen sends to Mac Howg, who refuses.
Deoch demands the wondrous birds, Mac Howg refuses to give them, and Lairgnen lays hands on them at the altar, immediately causing the feathered form to fall away.
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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 3380-3496 confidence: high
Doctors determine that the best medicine for the king is the apples of a tree growing in the orchard beneath his window; the apples are carefully counted.
The king needs apples from a special tree for medicine, but a bright-feathered bird steals them at night.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3609-3712 confidence: medium
The boy passes sleeping armed guards and finds a bright room with the golden bird in a common cage, three solid-gold apples, and a golden cage on the table.
The boy enters guarded palaces and attempts to remove the golden bird and the bay filly while their keepers are asleep.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3714-3830 confidence: low
The King of Moroco says the young man has done his duty, orders the bay filly brought out, gives him guineas, and permits him to shake hands with the princess.
The young man receives the bay filly after delivering the princess and then escapes with both; he later receives the golden bird, cage, and apples for the filly but rides away on the filly as well.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 4379-4511 confidence: medium
The boy demands a light to go to the well; the hag gives him the Sword of Light; he leaves it on the well steps, and Smallhead takes it and runs toward the Bridge of Blood.
Smallhead obtains both the Sword of Light and the Black Book by manipulating water-fetching errands and taking the objects from the hag's son.
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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 4513-4643 confidence: medium
When the hags are asleep, Smallhead steals the hag's magic book, takes the rod, goes to the pig, and with one blow makes him a man.
Smallhead steals the hag's magic book and uses it to transform herself and the king's son into doves for escape.
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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 tells his mother about yellow balls used in play; she believes they must be gold and asks him to bring one on his next visit.
Elidore seizes a yellow ball from the little men's play, flees home, loses it to pursuing little men, and afterward cannot find the entrance again.
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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 5918-6014 confidence: medium
The king says he did not send the three heroes; they were three men courting three fairy women, who gave them shirts. When worn, each shirt gives the combat of a hundred men; the shirts must be removed at night, and if taken the men will be as weak as others.
The king says the men become weak if the shirts are taken; Fin arranges for the thief and climber to steal the shirts while the men sleep.
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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
“Mr. Hartland has a paper on ‘Robberies in Fairyland’”
The passage explicitly cites “Robberies in Fairyland” and summarizes a visitor taking a fairy flower despite a condition forbidding pocketing objects.
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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 5291-5377 confidence: medium
The narrator says the bull contest has a deeper mythological meaning: the Brown Bull is called a Celtic counterpart of Indra, the Connacht host is read as Night, Cuchulain as solar hero, and the bull is captured for a season.
The bull is presented as no ordinary beast and as the object of Maev’s planned forcible taking after negotiated exchange fails.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 8503-8609 confidence: high
The cat’s house contains rows of gold and silver brooches, neck-torques, and swords, plus quilts, garments, roasted ox, bacon, and liquor; Maeldūn asks the cat if these were left for them.
Maeldūn forbids taking the jewel; the youngest foster-brother steals a necklace and is killed by the cat, after which Maeldūn returns the necklace.
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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 10258-10347 confidence: high
The narrator introduces the tale of Māth as mythological and says its central motive is Powers of Light contending with those of the Under-world for magic swine; Māth is described as needing his feet in a maiden’s lap except during war.
Gwydion obtains the magic swine from Pryderi through bardic disguise and an illusory exchange of horses and hounds; the narrator frames the tale as a contest over prized possessions of the Under-world.
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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
Myrddin is called a deity in Arthur’s mythological cycle corresponding with the Sun-god Nudd; a suggestion connects him with Stonehenge worship; he seizes the Thirteen Treasures of Britain.
Myrddin is described as seizing the Thirteen Treasures of Britain.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2609-2707 confidence: high
Kian, Sawan, and Goban the Smith are three brothers; Goban is compared to Wayland Smith, and Kian owns a magical cow with abundant milk.
Balor wants Kian's magical cow, takes the form of a redheaded boy, deceives Sawan, and carries off the cow across the sea.
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Popular Tales of the West Highlands, Volume 1 INTRODUCTION. / INTRODUCTION. / INTRODUCTION. / INTRODUCTION. 1XXV; lines 3033-3181 confidence: low
The Arabian Nights story The Three Apples turns on the theft of a valuable apple, though the passage says it is not magical in the story.
The passage says The Three Apples turns on the stealing of a valuable apple, though it is not magical in that story.
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Popular Tales of the West Highlands, Volume 1 INTRODUCTION. XXXIX / INTRODUCTION. / INTRODUCTION. / INTRODUCTION.; lines 2837-2971 confidence: medium
The passage describes an enchanted prince restored from raven form as a beautiful yellow-ringleted man holding golden and silver combs; it also says Maol a' Chliobain steals these from a giant's house for the king, and the king's coach fails when the coarse comb is forgotten.
Maol a' Chliobain invades a giant's house to steal combs for the king, and another cited figure takes a comb after killing a giant and taking his castle.
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Popular Tales of the West Highlands, Volume 1 INTRODUCTION. XXXV11 / XXXV111 INTRODUCTION. / INTRODUCTION. XXXIX / INTRODUCTION.; lines 2242-2369 confidence: medium
The author mentions Sanskrit material about Indra recovering the stolen cattle of the gods, but says the scent is cold; he adds that the Sanskrit hero seems to be the sun personified and has many-coloured feminine horses, including red and white, with wings that fly through the air.
The Sanskrit comparison mentions Indra as a god who recovered the stolen cattle of the gods.
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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: medium
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.
The heroine steals the white glave of light, gold and silver combs, and in another version a golden cover, golden cock, and silver hen.
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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.
Maol obtains the gold and silver cabhran, the white glave of light, and the belled buck through deception; the king then asks for still more possessions of the giant.
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Popular Tales of the West Highlands, Volume 1 SGEULACHD AIR NIGHEANAN HIGH LOCHLAINN. 255 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 257 / MAOL A CHLIOBAIN. / MAOL A CHLIOBAIN. 261; lines 12335-12411 confidence: medium
Maol reaches the giant's house, enters unknown, takes the combs, escapes to the river, and answers the giant's accusations that she killed his daughters and stole his combs.
Maol a Chliobain first steals the giant's gold and silver combs and later takes the giant's glave of light after killing the gillie.
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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: medium
John goes to the chamber, pretends to read a blank book, asks whether the daughter wheedled a whistle from a poor soldier, receives the whistle after she admits it, gives her an apple piece, and one horn falls off.
John pretends to consult a blank book, asks about the whistle taken from a poor soldier, and refuses full healing unless it is found; once the whistle is brought, he partly heals the princess.
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Popular Tales of the West Highlands, Volume 1 THE KING OF LOCHLIN'S THREE DAUGHTERS. 257 / MAOL A CHLIOBAIN. / MAOL A CHLIOBAIN. 261 / MAOL A CHLIOBAIN. 263; lines 12413-12470 confidence: medium
The farmer says he will give Maol a Chliobain his youngest son if she brings him the giant's buck; the passage also mentions a marriage between the farmer's middle son and her middle sister.
The passage centers on taking the giant's buck and also recalls prior thefts of the golden comb, silver comb, and glave of light.
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Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 103 / CON ALL CRA-BHUIDHK. 127 / THE TALE OF CONAL CROYI. 129 / THE TALE OF CONAL CROYI. 131; lines 8953-9026 confidence: medium
Conal proposes making a big ship, stealing the three black whitefaced stallions of the King of Eirinn, and enriching Sasunn; the ready ship sails and reaches the King of Eirinn's palace.
Conal proposes a voyage to Eirinn to steal the King of Eirinn's three valuable stallions and restore the wealth of Sasunn.
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Popular Tales of the West Highlands, Volume 1 THE 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: medium
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.
Gold and silver are placed in a bishop's grave according to his desire, and Connal later takes the treasure from the grave.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF CONAL CROVI. 135 / THE TALE OF CONAL CROYI. 137 / SGEULACHD CHONAIL CHROBIIIK. 141 / THE TALE OF CONNAL. 149; lines 9362-9439 confidence: medium
Connal hides in a creel with gold, is hauled by the giant, leaps out, seizes the sword of light, beheads the giant, and goes to his foster mother's house with the gold and sword.
Connal hides in a gold-filled creel, emerges, takes the giant's sword of light, kills the giant, and carries away the gold and sword.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF CONAL CROVI. 135 / THE TALE OF CONAL CROYI. 137 / SGEULACHD CHONAIL CHROBIIIK. 141 / THE TALE OF CONNAL. 149; lines 9362-9439 confidence: medium
Connal's stepmother sends Connal and her own son to steal the whitefaced horse from the King of Italy; the horse neighs whenever touched, a company comes out, and the two are caught and tightly bound.
The stepmother sends Connal and her own son to steal the whitefaced horse from the King of Italy, but the horse neighs whenever touched, causing their capture.
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Popular Tales of the West Highlands, Volume 1 THE WEST HIGHLANDS / THE YOUNG KING OF EASAIDH RUADH. / THE YOUNG KING OF EASAIDH RUADH. 3 / THE YOUNG KING OF EASAIDH RUADH. 5; lines 5396-5469 confidence: medium
The filly advises taking the sword of light from the king’s chamber while he is at dinner; the sword has a knob and is drawn from the window case, making a noise near the end.
The protagonist removes the sword of light from the king’s chamber; the theft is detected and followed by pursuit, and the sword is later identified as the only weapon that can kill or touch the brothers.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. / URSGEUL. 189 / URSGEUL. 191 / URSGEUL. 193; lines 10494-10548 confidence: medium
The men reach a king; the king's only daughter pretends fondness for Kenneth, wheedles him into giving her the tiadhlaicean, and has him put on an island in the ocean.
The king's daughter pretends fondness and wheedles Kenneth until he gives her the tiadhlaicean, after which she has him exiled.
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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 Irishman is cheated out of the horn, loses the purse, and later recovers the lost gifts after causing the lady’s horns and staging a divining/sawing scene.
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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 INIAC IAIN DIKEACH. 367 / MAO IAIN DIREACH, 369 / MAC IAIN DIREACH. 371 / MAC IAIN DIKEACH. 373; lines 11147-11252 confidence: medium
The big women take Brian as the fox predicted and leave the White Glave of Light with him in the cradle for the night; when the house is quiet, Brian goes away with it.
Brian takes the White Glave of Light, is caught because it rings, and later recovers it through the fox's substitute exchange.
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Popular Tales of the West Highlands, Volume 2 MAC-A-RUSGAICH. 31 1 / MAC IAIN DIREACH, 349 / MAC IAIN DIREACH. 351 / MAC IAIN DIREACH. 353; lines 10624-10700 confidence: medium
At Creagan nan deargan, at Cilla-mhoire, at the northern end of Diurradh, Gille Mairtean tells Mac Iain to leave the true filly and the princess while he becomes a filly and goes to the Big Women of Diurradh.
Mac Iain Direach uses Gille Mairtean's filly form as a decoy with the Seven Big Women and leaves with the White Glave of Light.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MIC IAIN DIKICII. 365 / INIAC IAIN DIKEACH. 367 / MAO IAIN DIREACH, 369 / MAC IAIN DIREACH. 371; lines 11040-11145 confidence: high
The fox identifies the giant's house as the place of the marvellous bird and tells Brian to take service as a stable lad; the giant is said to have every kind of bird under the seven russet rungs of the world.
Brian is guided to steal the giant's marvellous bird and is later compelled to steal the White Glave of Light from another realm.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MILU'-A-RUSGAICH. 333 / SGEULACHD MHAC A RUSGAICH. / MAC-A-RUSGAICH. 31 1 / MAC IAIN DIREACH, 349; lines 10455-10539 confidence: high
Mac Iain Direach thinks the Big Women being away is the time to run away with the White Glave of Light; as he goes out, the sheath touches the lintel, which screeches, and the Big Women return and take the sword.
Mac Iain Direach's attempt to take the White Glave of Light fails, and the Big Women make possession of the sword conditional on obtaining the Yellow Bay Filly.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MILU'-A-RUSGAICH. 333 / SGEULACHD MHAC A RUSGAICH. / MAC-A-RUSGAICH. 31 1 / MAC IAIN DIREACH, 349; lines 10455-10539 confidence: high
They kindle a fire, roast flesh, and are satisfied. Gille Mairtean says he will become a barque, take Mac Iain Direach to Eirinn, and instructs him to seek stable-lad service, gain the king's trust with the Yellow Bay Filly, and avoid letting any part of her touch the inner side of the gate except her soles.
Gille Mairtean instructs Mac Iain Direach to become a stable lad, care for the horses until the king trusts him with the filly, and then run away with her; Mac follows the plan through the point where he is entrusted with the filly.
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Popular Tales of the West Highlands, Volume 2 SIAC-A-RUSGAICII. 331 / SGEULACHD MILU'-A-RUSGAICH. 333 / SGEULACHD MHAC A RUSGAICH. / MAC-A-RUSGAICH. 31 1; lines 10317-10453 confidence: medium
By a fire they eat the scant food; in the morning the fox says the falcon is with the giant of the Five Heads, Five Humps, and Five Throttles, advises service and care for birds, and warns that no feather must touch anything in the house during escape.
The fox instructs Maclain Direach to enter service, perform well until trusted with the guarded object, and then run away with it; this pattern is stated for both the falcon and the White Glave of Light.
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Popular Tales of the West Highlands, Volume 2 SUTHERLAND FAIRIES. 75 / BADENOCH. / BADENOCH FAIRIES. 77 / EOSS.; lines 2109-2177 confidence: medium
Fairies borrow a weaver's loom at night without permission and make green cloth from stolen wool.
Fairies use a loom without leave, weave from stolen wool, steal milk, and use a chain so that cattle milk comes to them.
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Popular Tales of the West Highlands, Volume 2 SUTHERLAND FAIRIES. 75 / BADENOCH. / BADENOCH FAIRIES. 77 / EOSS.; lines 2109-2177 confidence: high
At a small waterfall in a wood, fairies are said to fish for a magic chain from sedge-leaf boats, drag it through cattle meadows to draw milk, and pursue a lad who seizes it before leaping the lin and dropping it.
Fairies drag a magic chain through cattle meadows so that the milk comes to them, until a lad seizes and drops the chain after crossing the lin.
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Popular Tales of the West Highlands, Volume 2 THE TWO SHEPHERDS. 103 / THE TWO SHEPHERDS. 105 / THE TWO SHEPHERDS. 107 / THE TWO SHEPHERDS. 109; lines 3107-3230 confidence: high
The butler says the lost daughter has a draught-power on her so that she does not speak until she gets a drink from the cup in his hand.
Uistean takes the fairy butler's cup, flees pursuit, uses its draught to restore speech, and returns it to the hill.
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Popular Tales of the West Highlands, Volume 2 THE TWO SHEPHERDS. 95 / AN DA CHIOBAIR. / THE TWO SHEPHERDS. 97 / THE TWO SHEPHERDS. 99; lines 2649-2736 confidence: medium
The boy's master warns him to attend the meeting, gives him a sword, and instructs him to draw a circle and cross in the name of the Trinity, stand there until sunrise, and keep the book if he can get it inside the circle.
The boy asks for the book, the book comes inside the circle, and he keeps it; the gentleman becomes furious when it is not returned.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5128-5217 confidence: medium
Arthur asks Odgar for Diwrnach’s cauldron; Odgar commands it be given, Diwrnach refuses, and Arthur travels in Prydwen to Ireland and demands it again after feasting.
After Diwrnach refuses to give the cauldron, Bedwyr seizes it, Hygwyd carries it, Diwrnach is slain, and Arthur’s party carries it away.
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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 7477-7567 confidence: medium
Gwydion asks for the animals from Annwvyn; Pryderi cites a covenant that they cannot go until they double their number; Gwydion proposes an exchange.
Gwydion bypasses Pryderi’s refusal by proposing an exchange, producing temporary magical goods, and leaving with the swine before the illusion ends.
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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 7569-7664 confidence: low
Gwydion says they must hurry to Gwynedd “with these animals” because hosts pursue; at Arllechwedd they make “a sty for the swine,” giving the town the name Creuwyryon.
Gwydion travels with animals, Pryderi assembles forces in pursuit, and the later embassy says Gwydion caused the wrong done to Pryderi.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8611-8700 confidence: medium
Caridwen resolves, by the arts of the books of the Fferyllt, to boil a cauldron of Inspiration and Science for Avagddu so he may gain knowledge of mysteries.
The cauldron is intended for Avagddu, but the drops fall to Gwion Bach, who gains foresight; Caridwen later says Gwion Bach robbed her.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9316-9505 confidence: high
An angelic hand from the high Father brings seed for Eve to sow; she hides a tenth of the gift; black rye appears instead of pure wheat; the poem says this thieving act makes it necessary for all men to pay tithe to God.
Eve hides a tenth of divinely mediated seed; black rye appears, and the poem states that all men must therefore pay tithe to God.
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The Mythology of the British Islands CHAPTER III / CHAPTER IV / CHAPTER V / THE GODS OF THE GAELS; lines 1728-1814 confidence: high
Mider is described as a god of the underworld, a Gaelic Pluto, connected with the Isle of Falga or Isle of Man, with a stronghold containing three wonderful cows, a magic cauldron, and the Three Cranes of Denial and Churlishness.
Mider, described as an underworld god, has his cranes stolen, his wife Etain taken by Angus, and his cows, cauldron, and daughter Blathnat carried off as spoil.
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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 XI / THE GODS IN EXILE / CHAPTER XII / THE IRISH ILIAD; lines 5112-5202 confidence: medium
Ailill and Medb lead Ireland against Ulster to obtain the Brown Bull of Cualgne.
Medb’s invasion of Ulster is motivated by the refusal to lend the fairy-descended Brown Bull, which she vows to take by force.
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The Mythology of the British Islands CHAPTER XI / THE GODS IN EXILE / CHAPTER XII / THE IRISH ILIAD; lines 5381-5470 confidence: high
Cuchulainn’s conquest enters the dark Hades-like island Dún Scaith; serpents, beaked toads, and dragons emerge against the assailants, but the Ulster heroes prevail and take three magical cows, an inexhaustible cauldron, and treasure. The narrator also notes a suggested parallel with a British mythic raid on Hades.
Cuchulainn and Ulster heroes enter a Hades-like island, overcome its monstrous defenders, and carry off magical cows, an inexhaustible cauldron, and treasure.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9646-9750 confidence: medium
Arthur, like Gwydion, is described as an exponent of culture and arts and as carrying on war against the underworld for wealth and wisdom.
The passage frames Arthur and Gwydion as contending with the underworld for wealth and wisdom; Gwydion steals pigs, Arthur seeks swine, and Arthur obtains or seeks the cauldron of inspiration and poetry.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 8193-8270 confidence: high
Dyfed is ruled by Pwyll, Rhiannon, and Pryderi; Pwyll is Head of Annwn; Rhiannon later marries Manawyddan; Manawyddan and Pryderi rule Hades and guard a magic cauldron of inspiration sought by the gods of light.
Manawyddan and Pryderi guard a magic cauldron of inspiration that the gods of light attempt to steal or capture.
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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: medium
The bishop says the mouse is his wife, identifies himself as Llwyd son of Kilcoed, and says he cast the charm over Dyfed and upon Rhiannon and Pryderi to avenge Gwawl for Pwyll's game of badger in the bag. He also says his household came in the guise of mice and took away the corn.
Llwyd states that his household came in the guise of mice and took away Manawyddan's corn.
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The Mythology of the British Islands CHAPTER XVIII / CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS; lines 9338-9441 confidence: high
Gwydion, helped by Amaethon and Lleu, fights the Battle of Godeu/Achren; Arawn is King of Achren, Brân helps him, and the war is made to secure the dog, deer, and lapwing for man.
The Battle of Godeu is fought to secure the dog, deer, and lapwing, later described as stolen from the underworld; Gwydion’s later raid seeks swine from Annwn by force or fraud.
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The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 11201-11272 confidence: medium
The passage describes the Holy Grail as a Christian relic holding the Paschal lamb and Christ’s blood, then compares it to Celtic cauldrons: Dagda’s Undry, Brân’s cauldron of Renovation, Ogyrvran’s cauldron, cauldrons captured by Cuchulainn, and one captured by Arthur from the chief of Hades.
The passage says Arthur captured a cauldron from the chief of Hades and also discusses the cauldron in Taliesin’s “Spoiling of Annwn.”
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13255-13383 confidence: medium
Angus is called a Gaelic god of love and beauty; subentries list his attributes, wooing of Caer, cheating of the Dagda, theft of Etain from Mider, help to Diarmait and Grainne, and pig contest against the Fenians.
Angus is indexed as cheating his father, the Dagda, and stealing Etain from Mider.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13534-13703 confidence: medium
The cauldron entry lists the Dagda’s cauldron, Ogyrvran’s, Diwrnach’s, a cauldron given by Brân to Matholwch, a cauldron stolen from Mider by Cuchulainn, a cauldron kept in Annwn by the chief of Hades, and states that the Holy Grail legend is founded upon Celtic myths of a cauldron of fertility and inspiration.
The cauldron entry says a cauldron was stolen from Mider by Cuchulainn.
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The Mythology of the British Islands THE GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 2952-3060 confidence: medium
The three apples are from the Garden of the Hesperides in the east of the world; they are golden, honey-tasting, healing, inexhaustible, return when thrown, and are guarded because of a prophecy about western warriors taking them by force.
The Hesperides apples are perpetually guarded because of a prophecy that western warriors will come to take them by force.
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The Mythology of the British Islands THE GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 3062-3167 confidence: high
The sons sail to the Garden of the Hesperides, become hawks to take three apples, are pursued by three daughters changed into ospreys, then become swans, dive into the sea, board the coracle, and escape.
The sons become hawks to steal apples, are chased by sorceress-daughters transformed into ospreys, then become swans to escape by sea.
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The Mythology of the British Islands THE GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 3169-3278 confidence: medium
The brothers sail to Persia for King Pisear’s spear, enter the Persian king’s hall disguised as poets, and Brian sings about the spear before asking to receive it as his poem’s reward.
The brothers enter courts under disguises as poets or mercenary soldiers and then obtain valued objects through killing, combat, or theft-like seizure.
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The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6682-6775 confidence: medium
Grainne's desire for the berries becomes life-threatening; Diarmait requests berries, Sharvan refuses even to save Grainne and her unborn child, and Diarmait kills him.
Diarmait asks for berries to save Grainne and her unborn child, Sharvan refuses, and Diarmait kills him; Diarmait later possesses berries and uses them from the tree.
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germanic
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Beowulf: An Anglo-Saxon Epic Poem BEOWULF AND HIGELAC. / BEOWULF NARRATES HIS ADVENTURES TO HIGELAC. / XXXI. / GIFT-GIVING IS MUTUAL.; lines 4771-4895 confidence: low
“Dragon,” guarding treasure in a “high-rising stone-cliff”; an unknown path lies beneath, and someone enters the mountain and takes the hoard.
The passage says an unnamed earthman enters the mountain and takes hold of the guarded heathenish hoard.
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Beowulf: An Anglo-Saxon Epic Poem XXXI. / GIFT-GIVING IS MUTUAL. / XXXII. / THE HOARD AND THE DRAGON.; lines 4898-5023 confidence: medium
For three hundred winters the dragon holds the hoard-hall; an earlman angers it by bearing a plated beaker to his chieftain and receiving remission from his liegelord.
The liegeman takes a plated beaker from the dragon's hoard; the dragon discovers the missing cup and departs to repay it with fire.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 420-500 confidence: medium
The cat persuades the mouse to keep house together, says winter provisions are needed, and the pot of fat is placed beneath the church altar for safety.
The pot is hidden beneath the church altar because the place is considered protected, yet the cat goes there and consumes the stored fat.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4626-4726 confidence: medium
After crossing the water, the luck-child finds Hell's black, sooty entrance. The Devil is away, and his grandmother sits in a large chair. The luck-child asks her for three golden hairs from the Devil's head so he can keep his wife; she warns of danger but offers help.
Three golden hairs are taken from the Devil while he sleeps and later handed to the luck-child as the object he requested.
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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 16821-16900 confidence: medium
The giant cannot defeat the ring-strengthened king’s son in wrestling, proposes a river bath as a stratagem, and the king’s son removes the ring with his clothes before entering the water.
The giant uses a bathing proposal at the river to make the king’s son remove the ring, then steals it and runs away.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 16992-17064 confidence: medium
After traveling through a dense forest, the huntsman reaches a castle; a witch at the window tells a beautiful maiden to filch the treasure in his body, the bird’s heart, and threatens her if she disobeys.
The witch says the huntsman has a treasure in his body, arranges a drink so he brings up the bird’s heart, and transfers the benefit to the maiden while the old woman takes the gold.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 21582-21669 confidence: high
A dark land lacks moon and stars; travellers reach another kingdom where a shining globe on an oak is identified by a countryman as the moon, bought and maintained by the mayor.
The travellers treat the moon as a lamp, lower it from the oak, hide it under a cloth so the theft is not observed, and carry it to their own dark country.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 23349-23411 confidence: medium
The count sets three tasks: steal his riding horse from the stable, steal the sheet and wife’s wedding-ring while he and his wife sleep, and steal the parson and clerk from the church; the thief’s life depends on it.
One of the count’s tasks is to steal the parson and clerk out of the church.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 23566-23645 confidence: medium
The drummer goes alone to the country at evening, reaches a lake, sees three pieces of white linen on the shore, and puts one in his pocket.
The drummer takes the white linen that the king's daughter calls her dress; she says she cannot fly back without it, and flies away after it is returned.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8228-8321 confidence: medium
The King’s daughter takes the knapsack from her husband, taps it, commands warriors to seize their former master, and sends men to drive him from the country.
The wife feigns affection in order to steal the knapsack and later steals the hat after learning its protective secret.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8476-8566 confidence: medium
A king has a pleasure-garden with a tree bearing golden apples; after the ripe apples are counted, one is missing, so he orders a nightly watch beneath the tree.
A golden apple disappears after being counted, watches are set beneath the tree, and the Golden Bird is seen plucking an apple.
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Teutonic Mythology, Volume 1 HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303; lines 15109-15195 confidence: high
The passage summarizes Eddic material: Freyja owns Brisinga men, acquired it from dwarfs, Loki stole it, Heimdallr fought Loki for it, the necklace moves at Freyja's rage, and Thor wears it while disguised in Freyja's garments.
The passage reports that Loki cunningly stole Freyja's Brisinga men after she acquired it from dwarfs, and that Heimdallr fought Loki for the ornament.
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Teutonic Mythology, Volume 1 KORNI. WALACHUKIUN. 417 / UILD. GUND. DRUD. 423 / WALACHURIUN. 425 / SWAN-MAIDENS. 427; lines 20938-21031 confidence: high
A young man sees three swans become bathing maidens after laying aside white bird-shifts; he later steals the youngest's garment, marries her, and after seven years she regains the shift and flies away as a swan, while the husband dies soon after.
Several stories describe a man taking a swan-shift, wings, garments, or clothes from bird-women, after which the women are under his power or marriage is demanded.
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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 UAH ANA. HELLIA. 315 / CHAPTER XIV. / CONDITION OF GODS. 317 / IMMORTALITY'. 319; lines 15721-15809 confidence: medium
The OShroeris/Odhroerir drink is described as made of Qvasir's blood and honey, likened to amrita and ambrosia, held first by dwarfs and giants and later by gods, and said to confer poesy and immortality; OSinn and Saga drink it from golden goblets.
Dwarfs and giants first obtain the drink, the gods later possess it, and a note says Obinn carries off OShroerir in eagle shape.
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Teutonic Mythology, Volume 1 WALACHURIUN. 425 / SWAN-MAIDENS. 427 / SWAN-MAIDENS. 429 / WOOD-WIVES. 431; lines 21155-21250 confidence: medium
A footnote reports that in a Wallachian tale three wood-wives are bathing and have their crowns taken.
A footnote cites a Wallachian tale in which three bathing wood-wives have their crowns taken.
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Teutonic Mythology, Volume 2 DESTINY. 859 / FATALISM. 861 / CHILD OF LUCK. 869 / WISHING-GEAR. 871; lines 20403-20483 confidence: medium
A Scottish fairy bowl or horn becomes a cornucopia if carried unspilled across running water; elfins, wise-women, elves, a swan in Loherangrin's family, Oberon's horn, and wonder-working harps are listed.
The Scottish tradition requires taking a fairy drinking-bowl or horn and carrying it across a running stream without spilling for it to become a cornucopia of good fortune.
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Teutonic Mythology, Volume 2 ELVES, DWAEFS. 453 / ELVES, DWAEFS. 455 / ELVES, DWARFS. 457 / ELVES, DWAKFS. 459; lines 1063-1130 confidence: medium
A Breton legend says a man dug treasure out of a dwarf's hole and covered his floor with ashes and glowing embers; when the dwarfs came at midnight to get their property back, they burned their feet, wailed, fled, and smashed his crockery.
In the Breton legend, a man has dug treasure from a dwarf's hole, and the dwarfs come at midnight to get their property back; after being burned by embers, they flee and smash his crockery.
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Teutonic Mythology, Volume 2 ELVES, DWARFS. 451 / ELVES, DWAEFS. 453 / ELVES, DWAEFS. 455 / ELVES, DWARFS. 457; lines 1006-1060 confidence: medium
Swen of Mykleby hunts on Sunday, sees a buck with a ring around its neck near Tyfweholan, hears hill voices call it their ring-buck and mention that he has not washed, then washes from his belt-flask and shoots it.
Hill voices call the animal 'our ring-buck'; Swen washes himself and shoots it, later dedicating the ring and other parts.
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Teutonic Mythology, Volume 2 FATALISM. 861 / CHILD OF LUCK. 869 / WISHING-GEAR. 871 / WISHING-GEAR. 873; lines 20486-20550 confidence: high
The Sampo is fashioned by Ilmarinen in Pohjola, brings abundance to its land, is stolen by Wainamoinen and Ilmarinen, pursued by Louhi in eagle shape on the sea, and breaks when Louhi clutches it while Wainamoinen strikes with a rudder; only its lid remains with Louhi, and Pohjola afterward has famine while Wainamoinen finds pieces on the shore.
The Sampo brings abundance to its possessor, is targeted by the gods, stolen by Wainamoinen and Ilmarinen, pursued by Louhi, and broken at sea.
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Teutonic Mythology, Volume 2 HORSES. 657 / HORSES. 659 / HOESES. 661 / HOESES. 663'; lines 10712-10757 confidence: medium
A cited Latin account says Barcardus of Halberstadt entered the Lutician province, burned and devastated it, carried off the horse worshipped as a god at Rheda, and returned to Saxony seated on it.
The cited account says Barcardus took away the sacred horse worshipped at Rheda and rode home to Saxony on it.
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Teutonic Mythology, Volume 2 VOL. 11. O / DUES, THURS. 521 / HUN. 523 / ENT. GIGANT. RISO. 525; lines 4605-4695 confidence: medium
Giants, like dwarfs, are said to show themselves thievish; two Edda lays concern the recovery of a hammer and a cauldron stolen by giants.
Two Edda lays are described as turning on recovery of a hammer and a cauldron stolen by giants.
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Teutonic Mythology, Volume 2 VOL. II. P / HOME-SPEITE. 505 / HOME-SPEITE. 507 / HOME-SPRITE. 509; lines 3623-3710 confidence: medium
People seeking his goodwill use respectful words such as 'dear neighbour, do this'; he may pilfer hay and straw from other barns or stables for the goodman.
The sprite is said to pilfer hay and straw from other farmers' barns or stables and bring it to the goodman he prefers.
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Teutonic Mythology, Volume 3 CHAPTER XXXVIII. / SPELLS AND CHARMS. / KUNES. / SPELLS AND CHARMS.; lines 18889-18932 confidence: medium
Afzelius is said to mention a Swedish folktale of Kettil Runske, who stole Odin's rune-sticks and with them cast spells on his hounds, bulls, and finally a merwoman who would have aided Odin; the author notes uncertainty about this Odin figure and links Kettil's surname to acquisition and possession of the staves.
A Swedish folktale says Kettil Runske stole Odin's rune-sticks and used them to cast spells.
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Teutonic Mythology, Volume 3 HE BBS AND STONES. / DOSTB. WAYBKEAD. LEEK. / HERBS AND STONES. / PEAEL.; lines 18582-18672 confidence: medium
The daughter of Signer gnkr steals the stone of victory from his pocket while he sleeps and gives it to Dietleib; King Nidung also had such a stone, though neither passage specifies its kind.
The daughter of Signer gnkr steals a victory-stone from his pocket during sleep and gives it to Dietleib.
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Teutonic Mythology, Volume 3 HEEBS AND STONES. / HEEBS : MODE OF CULLING. / HERBS AND STONES. / HEEBS: TIME AND MODE. TYING ON.; lines 17571-17621 confidence: medium
A Hatzler-book song about the herb Hope calls it precious, says to dig it quietly, and says guards are set over it who can injure the gatherer if caught.
The herb Hope is precious, guarded by watchers, and the gatherer risks injury if caught.
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Teutonic Mythology, Volume 3 HOARD LIFTED : WISHING-ROD. / TRANSLATION. / HOARD GUARDED I DOG. / VOL. III. G; lines 6590-6640 confidence: medium
Andvari curses the ring extorted by Loki; the same ring brings destruction to HrerSmar and his sons and to Siguro and Brynhild, whose betrothal was accomplished by it.
Andvari curses the ring that Loki extorts from him, and the ring brings destruction to later holders or recipients.
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Teutonic Mythology, Volume 3 POETRY. / VOL. III. 899 B / POETRY. / A DEINK. OD-HBCEEI.; lines 2750-2846 confidence: high
Bolverkr completes the work over summer, demands wages in winter, and after Suttung refuses any mead, Bolverkr and Baugi agree to stratagem.
Suttung refuses to give any mead; Bolverkr uses stratagem, enters the mountain, drains the mead, flees from Suttungr, and delivers it into vats set by the Aesir.
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Teutonic Mythology, Volume 3 TEANSLATION. / HOARD LIFTED : WISHING-ROD. / TRANSLATION. / HOARD GUARDED I DOG.; lines 6438-6545 confidence: medium
Fafnir lies on a great hoard of gold handed over by the gods for Otter and previously taken by Loki from Andvari; Signer, after slaying the dragon, carries it away on Gram's back, giving gold the name burden of Grana.
The Fafnir hoard consists of gold handed over by the gods for Otter and previously taken by Loki from the dwarf Andvari; Fafnir lies on it as dragon guardian.
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Teutonic Mythology, Volume 3 TEANSLATION. / HOARD LIFTED : WISHING-ROD. / TRANSLATION. / HOARD GUARDED I DOG.; lines 6547-6588 confidence: low
The treasure is called the Nibelung hoard, and Nibling, king of dwarfs, leaves it to his three sons.
Two sons carry away the inherited hoard without telling their brother and hide it in a cave.
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Teutonic Mythology, Volume 3 WHITE LADIES : KEDEMPTION. / HOAED LIFTED : WUNDER-BLUMB. / TRANSLATION. / HOAED LIFTED : SPEING-WUEZEL.; lines 6232-6282 confidence: medium
The woodpecker fetches a wonderful root in its bill and holds it before the bung, which flies out; a hidden person can frighten the bird into dropping the root, or a cloth can be spread beneath the nest to catch it.
The hidden person raises a clamour so the woodpecker drops the root; in the Rabbinic legend a messenger cries out so the woodcock drops the shamir. The passage also calls the pecker sacred and divine.
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Teutonic Mythology, Volume 4 AGE. ABODES. ARMS. AID. 1385 / CHAPTER XV. / HEROES. / HEROES. 1387; lines 5603-5643 confidence: medium
Foreign Milky Way names include the way of ashes; a Wallachian tale deriving it from spilt straw stolen by St. Venus from St. Peter; Basque via lactea from milk; a Lucian reference to ways of souls to heaven; and Lettic bird-path and God's girdle, possibly rainbow.
A Wallachian fairy-tale note says the Milky Way comes from spilt straw stolen by St. Venus from St. Peter.
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Teutonic Mythology, Volume 4 ANIMALS. 1487 / ANIMALS. 14H9 / TREES AND AKIMALS. / ANIMALS. 1491; lines 10556-10646 confidence: medium
The passage lists tales of snake crowns, kings of snakes, Sanskrit Vāsuki as king of serpents, Swedish snakes electing a king, a twelve-headed serpent-king whose severed heads confer victory, an adder carrying a stone, and snake-stones.
Snakes are linked with stones, and the vouivre's carbuncle eye can be taken while she drinks, leaving her blind.
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Teutonic Mythology, Volume 4 ANIMALS. 1493 / ANIMALS. 1495 / SKY AND STARS. 1499 / SKY AND STARS. 1501; lines 11037-11085 confidence: medium
In Pohjola, sun and moon are stolen; the sun is delivered from captivity by Perkun's hammer.
The passage states that in Pohjola the sun and moon are stolen and that the sun is delivered from captivity by Perkun's hammer.
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Teutonic Mythology, Volume 4 GODS. / GODS. 1319 / GODS. / GODS. 1321; lines 2233-2327 confidence: high
Gods' images are said to fall from heaven or be stolen from abroad; medieval relic theft is compared; idols are washed or bathed; in the Boeotian Daedala, fourteen oaken Hera images are burned every sixty years.
The passage says gods' images are stolen from abroad and compares this with medieval stolen relics.
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Teutonic Mythology, Volume 4 I. EXTRACTS FROM MODERN COLLECTIONS. / SUPERSTITIONS. I. 1779 / SUPERSTITIONS. I. 1781 / SUPERSTITIONS. I. 1783; lines 25413-25558 confidence: low
Material charms include ear-wax on a sword point to affect an enemy’s courage, a man’s breeches for a woman’s earache, men’s shirts for tinder, a rupture-binding string for lifting, Psalms on a paper for torture endurance, and a fever charm using stolen bread, spit in nutshells, and a written note.
A fever remedy calls for three bits of stolen bread as part of the charm.
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Teutonic Mythology, Volume 4 PERSONIFICATIONS. 1077 / PERSONIFICATIONS. 1579 / POETRY. 1581 / VOL. IV. X; lines 14990-15036 confidence: medium
Odin gains Óðhrœrir from Suttung and is pursued; Wainamoinen, after winning the Sampo, is chased by Louhi in eagle shape; Suttung is described as deceived and Gunnlod as made to weep.
Odin gains Óðhrœrir from Suttung and is pursued; the passage immediately compares Wainamoinen winning the Sampo and being chased by Louhi.
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Teutonic Mythology, Volume 4 SPELLS. 1851 / SPELLS. / VOL. IV. / SPELLS. 1855; lines 30559-30640 confidence: medium
Christ comes from heaven with many angels, carries a Lord’s image, rests under a tree, sleeps, and thieves steal the image; Christ wakes and grieves.
The embedded narrative recounts the theft of Christ’s Lord’s image and Mary’s promise that the thing will be found that night, providing a sacred precedent for recovery of stolen property.
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Teutonic Mythology, Volume 4 SPPERSTITIONS. I. 1823 / SUPERSTITIONS. I. 1825 / SUPERSTITIONS. I. 1827 / K. SCANDINAYIAN.; lines 28855-28932 confidence: medium
Pins found in church and made there into bait-hooks catch best; if a female walks over a fishing rod, fish do not bite; stolen fishing tackle is lucky, and the robbed person loses the luck.
Stolen fishing tackle is said to be lucky, while the person robbed loses the luck.
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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: high
Gods may become men as punishment: Dyaus steals a cow, the Vasu gods are doomed to be born as men, eight return at once to the divine world, and the ninth must live a whole human life.
Dyaus steals a cow, and the Vasu gods are doomed to be born as men; the chief culprit must live a whole human life.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. C. 1741 / VOL. IV. H H / APPENDIX. / SUPERSTITIONS. C. 1743; lines 23181-23274 confidence: medium
“si vicinus ejus lacte vel apibus abundaret ... abundantiam lactis et mellis ... suis fascinationibus et incantationibus se posse convertere” — a neighbor’s milk and honey abundance is believed transferable by enchantment.
A neighbor’s abundance of milk and honey is believed transferable through enchantments and incantations.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. I. 1783 / SUPERSTITIONS. I. 1787 / SUPERSTITIONS. / VOL. IV. L L; lines 25957-26033 confidence: medium
Stealing on Christmas, New-year, and Twelfthday-eve without being caught enables safe stealing for a year.
The passage says that stealing on Christmas, New-year, and Twelfthday-eve without being caught allows safe stealing for a year.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. I. 1787 / SUPERSTITIONS. / VOL. IV. L L / SUPERSTITIONS. I. 1791; lines 26036-26179 confidence: medium
Good Friday thirst and clothes in sun, Christmas Eve hay theft for cattle, and shaking a Christmas dinner tablecloth over bare ground under open sky are linked to protection or growth.
Stealing hay the night before Christmas and feeding it to cattle is said to make the cattle thrive and protect the thief from being caught in future thefts.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. I. 1791 / SUPERSTITIONS. I. 1793 / SUPERSTITIONS. I. 1795 / SUPERSTITIONS. I. 1797; lines 26490-26608 confidence: medium
Items describe a dragon carrying eggs, butter, cheese, and lard to worshippers and dropping them when the Saviour's name is called; the Evil One conveying aftermath; and the devil cutting or carrying corn to his friends.
A dragon carries eggs and dairy goods to worshippers, and the Evil One or devil carries aftermath or corn to servants or friends; verbal countermeasures are prescribed.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. I. 1827 / K. SCANDINAYIAN. / SUPERSTITIONS. K. 1831 / SUPERSTITIONS. K. 1833; lines 29189-29209 confidence: low
Baptism-water in which children have been baptized is sought and, if obtained unknown to the priest, used to cure diseases.
Baptism-water is sought and used for curing diseases if it can be obtained unknown to the priest.
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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
If a tree’s first fruit is stolen, it will not bear for seven years.
The first fruit of a tree, if stolen, causes the tree not to bear for seven years.
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Teutonic Mythology, Volume 4 VOL. IV. P / THUNAR. 1343 / THUNAR. 1315 / THUNAR. 1347; lines 3658-3760 confidence: high
Dyaus is described as sky and as a Vasu-god who, for stealing the cow Nandini, has to go through a human life.
Dyaus steals the cow Nandini and must undergo a human life as a result.
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Teutonic Mythology, Volume 4 WATER. 1455 / WATER. 1459 / ELEMENTS. / WATER. FIRE. 1461; lines 9107-9193 confidence: high
A time when fire was unknown is recalled; giants have no fire; fire belonged to the gods; Prometheus stole it and gave it to men; a Finnish song has an eagle strike fire for Wiinamoinen; other traditions have a little bird bring fire from heaven.
The passage says fire belonged to the gods, was stolen by Prometheus, and was given to men.
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Teutonic Mythology, Volume 4 WIGHTS AND ELVES. 1413 / WIGHTS AND ELVES. 1415 / WIGHTS AND ELVES. 1417 / WIGHTS AND ELVES. 1419; lines 7079-7173 confidence: medium
Devonshire pixies steal turnips, German dwarfs are linked with peas, Elbegast is connected with Erbagast as prince of thieves, and Hermes is cited as stealing oxen immediately after birth.
Pixies steal turnips, dwarfs steal peas, Elbegast/Erbagast is linked with the prince of thieves, and Hermes stealing oxen is cited as a comparison.
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Teutonic Mythology, Volume 4 WIGHTS AND ELVES. 1419 / WIGHTS AND ELVES. 1 121 / VOL. IV. L / WIGHTS AND ELVES. 1423; lines 7273-7375 confidence: medium
In Wigalur, armor is said to have been stolen by a woman from a dwarf out of a mountain, where he had wrought it with cunning for thirty years.
Armor made by a dwarf in a mountain over thirty years is stolen by a woman.
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The Nibelungenlied II. THE NIBELUNGENLIED. / THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA; lines 246-338 confidence: medium
Odin, Honir, and Loki come to a waterfall; Loki kills an otter with a stone. Hreidmar recognizes the skin as his son’s otter form, seizes the gods with Fafnir and Regin, and demands that the skin be filled and covered with gold.
The gods must ransom themselves with gold for the otter killing; Loki coerces Andvari into giving gold and a ring, and Andvari curses the gold and whoever possesses it.
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The Nibelungenlied SIXTEENTH ADVENTURE / SEVENTEENTH ADVENTURE / EIGHTEENTH ADVENTURE / NINETEENTH ADVENTURE; lines 9076-9251 confidence: medium
Alberich tells his friends that they must not withhold the treasure because it is Kriemhild's bridal portion; he says they lost the sightless mantle with Siegfried, who took it and forced lands to serve him.
Alberich reports that Siegfried took the sightless mantle from them and forced lands to serve him; the hoard also contains a golden wish-rod whose power can make one master over humankind.
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slavic
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2929-3031 confidence: medium
The king and fisherman fly through the air to a steep, inaccessible valley whose ground is strewn with fine diamonds, and they collect diamonds on the carpet.
The king obtains diamonds and magical objects, abandons the fisherman in a rock-enclosed valley, and stores the objects in his treasure-house.
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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 princess describes an apple-tree with golden fruit and a self-playing guzla, guarded day and night by four guards; its music heals, cheers, beautifies, and destroys enchantments.
The fisherman uses invisibility and a magically produced gold shower to distract the four guards and remove the guzla from the apple-tree.
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Fairy Tales of the Slav Peasants and Herdsmen THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE / OHNIVAK; lines 5528-5650 confidence: medium
The king's garden has rare trees; the rarest is a central apple tree that produces one golden apple daily, which ripens by night and disappears before the next day.
Ohnivak, the bird of fire, descends at midnight and is about to leave with the golden apple when shot.
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Fairy Tales of the Slav Peasants and Herdsmen THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE / OHNIVAK; lines 5652-5754 confidence: high
The prince tells the king that Ohnivak stole golden apples from his father's tree and that his father, dying with grief, can be healed only by the fire-bird's song.
The prince says Ohnivak stole golden apples from his father's tree and that the fire-bird's song is the only remedy that can restore his father to health.
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Fairy Tales of the Slav Peasants and Herdsmen THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE / OHNIVAK; lines 5876-5984 confidence: medium
The red fox somersaults over a fallen-tree stump, becomes a young girl resembling the princess, and instructs the prince to offer him to the silver king in exchange for Zlato-Nrivak.
The prince exchanges the fox in transformed shapes for the Horse with the Golden Mane and for Ohnivak; in each case the ruler is deceived and the fox later escapes.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE; lines 5062-5187 confidence: medium
Niezguinek throws leaves of Sleep in at the window and uses another wonderful herb to make all the house doors open.
Niezguinek enters old Yaga's dwelling while she is asleep and takes the guzla hanging above her head.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS.; lines 9656-9775 confidence: high
The old king recounts that his city and garden became a dark forest and lake, the lake's fish are his former subjects, the King of the Toads turned his wife's heart, promised magic bird eggs for immortality and youth, was cut in two, and grew together again.
The King of the Toads says he will find the magic bird's nest, take its eggs, and give them to the queen to eat so she becomes immortal and ever young.
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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 flies from the underground kingdom on a self-flying carpet to a garden pond; Yelena the Wise and her maid arrive, remove their wings near a bush, undress, and bathe.
Ivan steals the wings of Yelena and her maid while they bathe, refuses to return Yelena's wings, locks them away, and takes Yelena as his intended wife.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1353-1463 confidence: high
The Tsar's favorite apple-tree bears golden apples; the Fire-bird, with golden wings and crystal-like eyes, flies in nightly, sits on the tree, plucks apples, and leaves.
The Fire-bird repeatedly enters the Tsar's garden at night and plucks golden apples from his favorite tree.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1465-1576 confidence: medium
Ivan removes the Fire-bird but returns for the golden cage; wires attached to the cage cause hammering and thundering, watchmen wake, catch him, and take him to Tsar Dolmat.
Ivan's attempts to take guarded valuables lead Dolmat and Afron to threaten dishonor, then offer pardon and the desired object if he performs a further service.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1465-1576 confidence: medium
Ivan identifies himself as the son of Tsar Vwislav Andronovich and says Dolmat's Fire-bird had flown nightly to his father's garden to pluck golden apples from the favorite apple-tree, nearly destroying it.
Ivan says the Fire-bird flew to his father's garden each night, plucked golden apples, and nearly destroyed the favorite apple-tree, causing his father to send him after it.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON.; lines 12895-13004 confidence: medium
Doghead's daughter warns that no one can conquer her father, then says his strength is kept in an unsealed cask in the seventh cellar. She gives Mirko a silver flask and says each use or drop of the wine gives the strength of five thousand men.
Doghead's strength is stored in an unsealed cask of wine; Mirko drinks from it and pours the remainder onto the ground so Doghead cannot use it.
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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 last Simeon says his precious craft is dexterous stealing; the Tsar becomes enraged and asks his advisers what death the thief should die.
The seventh Simeon claims dexterous theft, and the counselors suggest he may steal Tsarevna Yelena the Beautiful for the Tsar, who has tried ten years to get her.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE ENCHANTED PRINCESS. / VASSILISSA THE CUNNING AND THE TSAR OF THE SEA. / CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE.; lines 8536-8653 confidence: medium
The horse says White Island has a king with the most beautiful daughter under the sun; all people there sleep because a taper burns in the palace and will not wake until it is quenched; Boyislav is told to take the taper carefully and flee if it goes out.
Boyislav enters the sleeping palace, takes the taper, must keep it from going out, and flees when its extinction awakens the 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 3466-3586 confidence: medium
Three and thirty spoonbills fly to the sea, strike the earth, become fair maidens, and bathe; Ivan takes the girdle of the fairest maiden and hides it.
Spoonbills become maidens; Ivan takes the fairest maiden's girdle and returns it after she reveals where his mother is and how to travel.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS.; lines 4719-4839 confidence: medium
The Tsarevna asks how Ivan builds such marvels; after resisting, Ivan tells her he has a ring with twelve screws and explains how it must be handled.
The Tsarevna pressures Ivan to reveal how he performs marvels, learns of the ring, conspires with a servant, and takes it.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE 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
Jalmir fears returning to the sorceress's castle; the steed comforts him, carries him there, and instructs him to ignore silver, golden, and diamond cages with matching birds and to take a wooden cage with a mean-looking bird.
The steed directs Jalmir to enter the sorceress's castle and take the wooden cage, warning that touching the splendid cages would cause a blow that alerts the sorceress, who would seize and kill him.
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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 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
The mares run into the blue sea and stand to their necks in water; bees sting them until blood comes, and a bee tells Ivan to hide in the stable and steal the mangy colt at midnight.
A bee tells Ivan to hide and steal the mangy colt from Baba-Yaga at midnight; he does so and escapes.
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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
The princess plays cards with the man; he loses but repeatedly shakes a purse and obtains ten ducats, causing her to notice and desire the magic purse.
The princess drugs the man’s wine while seeking the purse that produces ducats, then takes it while he sleeps and substitutes another purse.
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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
The companion with the magic mantle asks for a cap that makes him unseen and says he will seize the princess and fly with her to remote regions.
After the companion uses cap and mantle to abduct the princess, she maneuvers him into the pear-tree, takes the fallen cap and mantle, and escapes.
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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 10760-10870 confidence: high
The princess confesses she played cards, had defeated men flogged from the castle, stole a magic purse from a stranger, and stole a magic cap and mantle from another man.
The princess confesses stealing a magic purse, cap, and mantle, and the disguised doctor makes return of the property a condition before the cure.
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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: medium
After nine days in the meadows, the maiden sleeps on a down couch while healing water flows from her hands and feet; her army sleeps too, and Ivan takes a flask of the water.
Ivan enters the palace while the maiden and her army sleep and takes a flask of healing water flowing from her hands and feet.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 13657-13757 confidence: high
The father says the kingdom is in darkness because "they have stolen the sun and the moon" and reports a wizard's prophecy that one son will bring them back.
The passage states that the kingdom is in unbroken darkness because the sun and moon have been stolen from the heavens.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS. / THE ENCHANTED PRINCESS.; lines 7512-7643 confidence: medium
The soldier asks why three devils are fighting; they say their father died and left a flying carpet, swift-moving boots, and a cap of invisibility that they cannot divide.
The soldier offers to divide the inherited wonders, devises a contest that destroys the devils, and then takes the flying carpet, swift boots, and cap of invisibility.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VASSILISSA THE CUNNING AND THE TSAR OF THE SEA. / CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG.; lines 9014-9123 confidence: medium
The giants accuse Yanek of stealing their treasures and threaten to eat him, then spare him if he will watch their treasures. They explain the little table that produces food when struck three times and commanded.
Yanek takes the little table from the giants' castle and leaves while they are away.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VASSILISSA THE CUNNING AND THE TSAR OF THE SEA. / CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG.; lines 9125-9225 confidence: medium
Yanek has taken the pack and given the table to a grandfather; in an open field he opens the pack, commands two hundred hussars to appear, and the hussars stand before him.
Yanek exchanges the table for the pack and later for the bag, then uses summoned soldiers to take the table back each time.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VASSILISSA THE CUNNING AND THE TSAR OF THE SEA. / CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG.; lines 9227-9325 confidence: medium
The king enjoys Yanek's table and food, orders craftsmen to make an exact duplicate, identifies the real table, and sends the counterfeit back through the chamberlain.
The king keeps the effective table, sends a counterfeit, and Yanek discovers the deception when the table fails.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore CONTENTS. / CHAPTER I. / CHAPTER II. / MYTHOLOGICAL.; lines 285-312 confidence: medium
“Male embodiments of Evil: 1. The Snake as the Stealer of Daylight; 2. Norka the Beast, Lord of the Lower World;”
The Snake is explicitly called “the Stealer of Daylight.”
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 14435-14576 confidence: high
A Chernigof legend says a village of more than a thousand witches stole the holy stars; God sent holy Andrew, who struck with his mace, and the village was swallowed by the earth and became a swamp.
Witches steal the holy stars; God sends Andrew, who strikes with a mace, and the witches' village is swallowed by the earth and becomes a swamp.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 4136-4287 confidence: medium
On the third day the mares flee into the blue sea. A bee tells Ivan the mares are collected and instructs him to hide, find a sorry colt in the stable, steal it, and ride away at midnight. The mares say countless bees stung them until blood came.
The bee advises Prince Ivan to steal the sorry colt from Baba Yaga's stable; Ivan steals it at midnight, and it later becomes a wondrous steed.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5298-5434 confidence: medium
Baba Yaga tells the Prince to go to the sea-shore, where twelve spoonbills will become maidens and bathe; he must seize the eldest maiden’s shift, come to terms with her, go to the Water King, and take Obedalo, Opivalo, and Moroz Treskum with him.
Baba Yaga instructs the Prince to steal up quietly and lay hands on the eldest maiden’s shift before coming to terms with her.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12763-12889 confidence: medium
An acorn under the floor grows into an oak to the skies; the old man climbs to heaven and brings back a hand-mill and golden-combed cock; the mill grinds pies and pancakes.
The old man carries off the heavenly mill; the Barin later steals it; the cock retrieves it after ordeals.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 13171-13318 confidence: high
A lazy, slothful village girl hosts a spinning party, has others spin for her, and says, "I'm not afraid of anything!"
The girls test the lazy girl's fearlessness by requiring her to pass the graveyard, take the holy picture from the church door, and bring it back.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10103-10187 confidence: high
An aged king dreams of a maiden whose water restores youth; the youngest Prince finds the Queen sleeping among maiden guards, takes the water, and is slain then revived by her.
Princes seek or steal precious water from a sleeping Queen or Tsar Maiden, and the theft leads to pursuit or broken enchantment.
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Sixty Folk-Tales from Exclusively Slavonic Sources LI.--THE HUNDRED-LEAVED ROSE. / LII.--KRALJEVITCH MARKO. / LIII.--THE DAUGHTER OF THE KING OF THE VILAS. / LIV.--THE WONDER-WORKING LOCK.; lines 8924-9012 confidence: medium
The king of the sea comes to the festivities, desires the king's daughter, sees how the lock makes wishes appear, steals the lock during sleep, and commands the castle and lady to be placed on the Black Sea.
The king of the sea steals the lock after seeing its power and uses it for his own command.
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Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9547-9629 confidence: medium
On a walk, two daughters learn of the traveller's ring, decide to take it so he will stay, sit with him under a tree, lull him to sleep, remove the ring from his pocket, pretend to search for it, and he remains five more years.
The daughters plan to take the ring so the traveller will stay; one puts him to sleep while the other removes the ring from his pocket.
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Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9547-9629 confidence: medium
The thieves say they have obtained shoes for rapid flight, a mantle of invisibility, and a hat that opens hills; the traveller tries them on, becomes unseen, jumps, and escapes.
The traveller tries on the thieves' shoes, mantle, and hat; the objects grant flight, invisibility, and the opening of hills, and he escapes with them.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVII.--THE ORIGIN OF MAN. / XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN.; lines 8119-8171 confidence: medium
Kurent again produces wine and mixes in black blood from an opened vein. He finds the man on a high mountain at God's table, eating roast meat prepared for God, while the man fears God may come and smite him.
The man eats roast meat at God's table that was prepared for God, and this act precedes God's angry punishment.
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Sixty Folk-Tales from Exclusively Slavonic Sources XV.--LITTLE RED HOOD. / XVI.--CUDGEL, BESTIR YOURSELF! / XVII.--PRINCE UNEXPECTED. / XVIII.--THE SPIRIT OF A BURIED MAN.; lines 4075-4159 confidence: medium
On the return journey the scholar changes into crow, deer, and hare; the treacherous archer ambushes him, kills the hare, takes the letter and sword, and claims the king's promise.
The treacherous archer kills the scholar in hare form, takes the letter and sword, and claims the king's promised reward.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR.; lines 6990-7070 confidence: high
The dream child tells him to examine the damsel's head, find and pull out one hair red as blood, run away, throw the embroidered pocket-handkerchief, red kerchief, and mirror if pursued, and sell the hair for great wealth.
The man is instructed to pluck a single blood-red hair from the damsel's head, does so without her consent, and flees while she pursues him.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXV.--THE LORD GOD AS AN OLD MAN. / XXXVI.--BULGARIAN HOSPITALITY. / XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS.; lines 5957-6048 confidence: medium
An emperor has three sons and a golden apple-tree in his yard; it flowers and ripens nightly, but someone steals the fruit.
A golden apple-tree ripens every night, but its fruit is repeatedly stolen by arriving peahens.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX.; lines 6484-6568 confidence: high
The youngest asks the question, does not flee the knife, and is told that the laughing eye reflects joy in the children's service, while the weeping eye mourns a stolen vine that produced a bucket of wine every hour.
The father's vine produces wine every hour, has been stolen, and the youngest sets out seeking information so it may be recovered for his father.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX.; lines 6570-6665 confidence: medium
The simpleton passes the watches and reaches the vine, which pours a bucket of wine every hour, but uses the golden shovel; it rings, the watch wakes, and he is seized and delivered to the lord.
The simpleton enters guarded gardens to take the vine and then the golden apple-tree; he also threatens to come again to steal or take them if they are not given.
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The Epic Songs of Russia BOLD ALTOSHA THE POPE'S SON. / THE ONE AND FORTY PILGRIMS. / EPIC SONGS OF BUS SI A. / EPIC SONOS OF RUSSIA. 103; lines 3538-3704 confidence: medium
Vladimir returns, the cupbearers search for the royal bratina, and Apraxia tells him that the recently departed forty psalm-singers and one have taken the royal cup.
The royal cup is missing, Apraxia accuses the pilgrims, it is found in Kasyan's pouch, and Dobrynya later reports that the cup was not stolen but found on them by mistake.
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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: high
Ilya fits an arrow to his bow and commands it to fly around the princely windows and remove golden spires and wonder-working crosses from God's temples.
Ilya commands his arrow to remove golden spires and wonder-working crosses from God's temples, then sells them and drinks their value.
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roman
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Aeneidos LIBER I / PUBLI VERGILI MARONIS / AENEIDOS / LIBER II; lines 1016-1134 confidence: medium
Sinon says Greek hope stood on Pallas’s aid until Diomedes and Ulysses stole the Palladium from the sacred temple, killed guards, and touched the goddess’s fillets with bloody hands.
Sinon says Diomedes and Ulysses seized the Palladium from a sacred temple with bloody hands, after which Greek hopes failed and the goddess turned away.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4607-4731 confidence: low
Deiphobus blames fate and the Laconian woman's crime: the horse brought armed men into Troy; she held a flame, called the Danaans, removed his weapons and sword, summoned Menelaus, opened the doors, and invaders entered with Aeolides.
Deiphobus reports that his wife removed his arms, took the sword from under his head, summoned Menelaus, and opened the doors to invaders.
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Aeneidos LIBER VIII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IX; lines 6845-6947 confidence: medium
Turnus links his grief to the Atridae and Mycenae, recalls Neptune-built Troy, rejects reliance on Vulcan arms or fleets, names Palladium theft and horse concealment as tactics not needed, and promises to surround the walls openly with fire.
Turnus explicitly contrasts his intended open assault with the theft of the Palladium and concealment inside the horse.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 1616-1741 confidence: medium
The club-bearing hero arrives with Erytheian cattle after a long journey; while he is hosted by Evander’s Tegean house, the cattle wander, and in the morning Hercules finds two bulls missing; Cacus has dragged them backward into caves.
Cacus steals two bulls from Hercules’ herd, drags them backward to conceal their trail, and hides them in a cave marked by violence and human remains.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 2473-2639 confidence: high
Hercules drives Geryon's oxen from Erythea; the Cacus adventure is cited; lost or stolen cattle, a cave-mouth rock, Polyphemus' cave, and Hercules' support of the heavens for Atlas are noted.
Hercules drives Geryon's oxen, the adventure with Cacus is cited, and the oxen are described as lost or stolen.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5716-5801 confidence: medium
Turnus calls for attack on the palisade and says he needs no Vulcanian arms or thousand ships; he rejects darkness, Palladium theft, hiding in a horse, and a ten-year Greek siege, promising daylight flame against the walls.
Turnus rejects darkness, Palladium theft, hidden horse tactics, and a prolonged Greek-style siege, instead promising daylight flame around the walls.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5716-5801 confidence: medium
Turnus says the Trojans “robbed me of my bride,” refers to the sons of Atreus and Mycenae, rejects “the cowardly theft of their Palladium” and hiding “in a horse's belly,” and vows daylight flame against the walls.
Turnus explicitly mentions darkness, theft of the Palladium, and guards cut down on the fortress height as tactics he rejects for his own assault.
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The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 898-978 confidence: medium
Sinon says Greek confidence centered in Pallas' aid; Diomedes and Ulysses stole the Palladium from its sanctuary, killed sentries, and touched the goddess's chaplets with bloody hands, causing Greek strength to fail and the goddess to turn away.
Sinon claims Ulysses and Diomedes stole the Palladium from the sanctuary, after which Greek hope and strength declined and the goddess became estranged.
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The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 898-978 confidence: medium
Sinon says Greek hope centered in Pallas until Diomedes and Ulysses stole the fated Palladium, killed sentries, grasped the holy image, and touched the goddess's chaplets with bloody hands.
Sinon says Ulysses and Diomedes stole the Palladium, after which Greek hope ebbed and the goddess became estranged, with ominous signs from the image.
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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 2988-3044 confidence: medium
Nisus asks what reward he should receive, shows his fouled limbs, and Aeneas kindly laughs and awards him a shield from the hallowed gates of Neptune's Grecian temple.
Aeneas rewards Nisus with a shield described as torn from the hallowed gates of Neptune's Grecian temple.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5161-5236 confidence: medium
Alcides comes with the spoils of slain triple Geryon and drives cattle through the valley; Cacus steals four bulls and four heifers and drags them backward into his cave to reverse the tracks.
Cacus steals Alcides' bulls and heifers and conceals them by dragging them backward so no straightforward footprints lead to the cavern.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5161-5236 confidence: high
Cacus steals four choice bulls and four heifers, drags them by their tails to reverse the tracks, and hides them behind rock so no marks lead a seeker to the cavern.
Cacus steals Hercules' cattle and hides them by reversing their tracks into the cave.
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The Golden Asse THE NINTH BOOKE / THE THIRTY-SEVENTH CHAPTER / THE THIRTY-EIGHTH CHAPTER / THE THIRTY-NINTH CHAPTER; lines 5146-5223 confidence: high
Armed inhabitants on horseback overtake the group, arrest Philebus and the priests, bind and beat them, and demand the golden cup allegedly taken under cover of religion.
The townspeople accuse the priests of taking a golden cup under the color of solemn religion, and the cup is found hidden with the goddess image.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: medium
Medea passes Pitane, a stone image of a long Dragon, and the wood of Ida where Bacchus hid a stolen bullock under the appearance of a fictitious stag.
Bacchus hides a stolen bullock under the appearance of a fictitious stag.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10979-11037 confidence: medium
Medea falls in love with Jason, promises aid if he marries her, leads him by night to the palace, gives him a false key, and Jason carries away royal treasures with Medea and his companions.
Medea provides access to the royal palace and Jason carries off Æetes' treasures, later associated with the golden fleece story.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10979-11037 confidence: high
Medea loves Jason, promises aid if he marries her, leads him by night to the palace, gives him a false key, and he carries off royal treasures with Medea and companions.
Jason carries away Æetes’ royal treasures after Medea leads him by night and gives him a false key.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4334-4419 confidence: medium
Explanatory note: some authors, including Ovid, derive Europe’s name from Europa; Bochart suggests a complexion-based derivation; poets tell of Juno’s daughter stealing paint for Europa’s fair complexion.
A poetic fable has Juno’s daughter steal her mother’s paint and give it to Europa, whose fair complexion is thereby explained.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4334-4419 confidence: medium
The note says some authors derived Europe’s name from Europa, discusses fair complexion, and reports a fable that a daughter of Juno stole her mother’s paint for Europa.
The explanatory note reports a fable in which a daughter of Juno steals her mother’s paint and gives it to Europa, who uses it for a fair and beautiful complexion.
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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.
A watchful dragon guards the Golden Fleece; herbs and repeated words make it sleep, allowing the hero to gain the gold.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10072-10148 confidence: medium
The note cites sources that treat the story as true, says Suidas reports Marsyas throwing himself into a river that took his name, and says Strabo reports Marsyas stole Minerva’s flute and incurred her indignation.
The passage reports that Marsyas either stole Minerva’s flute or found it after Minerva discarded it, and that the instrument became fatal to him.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10072-10148 confidence: medium
Strabo says Marsyas stole the flute from Minerva, that it proved fatal to him, and that he drew Minerva's indignation upon himself.
Marsyas is said to have stolen Minerva's flute, and the flute proves fatal to him; another account says Minerva discarded it and Marsyas found it before challenging Apollo.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1564-1619 confidence: high
Prometheus formed men of clay and animated them with fire stolen from heaven.
Prometheus is said to have formed men of clay and animated them with fire stolen from heaven.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1564-1619 confidence: high
The note says Prometheus formed humans from clay and animated them with fire stolen from heaven.
Prometheus is explicitly said to have animated humans with fire stolen from heaven.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3767-3868 confidence: high
Fable XI heading: Mercury steals Apollo’s oxen; Battus sees, is bribed to keep silent, is tested by Mercury in another shape, and is changed into a touchstone for treachery.
Mercury, identified as the son of Maia, observes Apollo’s cattle, hides them in the woods, and is summarized as using gifts, disguise, and punishment in relation to Battus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3767-3868 confidence: high
Apollo is absent in Elis and Messenian fields wearing a shepherd's garment, carrying a stick and a reed pipe; while his cows stray into Pylos, Mercury sees them, drives them off, hides them in the woods, and Battus alone notices.
Mercury, son of Maia, observes Apollo's cows, drives them off, and hides them in the woods.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3870-3916 confidence: medium
Mercury asks the stranger to deny seeing the herds if questioned and gives him a handsome cow as reward.
Mercury asks the stranger to deny seeing the herds and the passage refers to Mercury’s theft; the cattle are hidden beneath the hills.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3870-3916 confidence: medium
Mercury takes the stranger aside, asks him to deny seeing the herds if asked, and gives him a handsome cow as reward.
The passage repeatedly frames the herds as connected with a theft and shows Mercury bribing the witness to deny seeing them.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5506-5562 confidence: high
Opheltes, the chief mate, leads along the shore a beautiful boy found in lonely fields as a supposed prize; the boy is heavy with wine and sleep.
Opheltes treats the boy as a prize; the crew’s greed for booty is stated; Acœtes calls the passenger sacred freight and resists the seizure.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5506-5562 confidence: medium
Opheltes, Acoetes’ chief mate, says they are present and leads along the shore a boy he thinks a prize, found in lonely fields, beautiful like a girl and seeming heavy with wine and sleep.
Opheltes treats the boy as a prize; the crew acts from greed for booty; Acoetes calls the boy sacred freight and tries to prevent the ship from being implicated.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7298-7393 confidence: medium
Ancient writers explain the Gorgons as savage women in caves and forests or as three wealthy sisters with islands, a shared minister interpreted as one eye, and a golden statue of Minerva; Perseus seizes the minister, demands the statue, kills resisting Medusa, places the head on his ship, and his terror-producing reputation gives rise to the petrifaction fable.
Perseus seizes the Gorgons’ minister and demands the golden statue of Minerva from their treasury, later breaking it and placing its head on his ship.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 confidence: medium
Perseus tells of a spot beneath cold Atlas where two daughters of Phorcys shared one eye; he stealthily obtained it while it was being handed over and traveled through remote rocks and woods.
Perseus obtains the single eye shared by the two daughters of Phorcys through sly craft while it is being handed over.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 confidence: medium
Perseus says that beneath cold Atlas two daughters of Phorcys shared one eye, and he obtained it by sly craft while it was being handed over.
Perseus takes the single shared eye from the daughters of Phorcys by sly craft before reaching the Gorgons.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7577-7629 confidence: medium
Two figures have one eye between them; both would be blind while it passed from one hand to another, making Perseus' theft easy.
The footnote describes Perseus' theft of the one eye shared by two figures while it is being handed over and both holders are blind.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7577-7629 confidence: medium
Because the beings had only one eye between them, both would be blind while it passed from one hand to another, making Perseus' theft easy.
The note explicitly refers to Perseus effecting a theft while beings with one eye between them are blind during its transfer.
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The Metamorphoses of Ovid, Books I-VII LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 confidence: high
Chiron invokes Apollo in vain; Apollo tends oxen in Elis in shepherd guise; Mercury steals the neglected herd and changes Battus into a touchstone for betrayal.
Mercury steals Apollo's neglected herd and changes Battus into a touchstone for betraying him.
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The Metamorphoses of Ovid, Books I-VII LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 confidence: high
Mercury steals Apollo's neglected herd, changes Battus into a touchstone for betrayal, sees and debauches Herse, and Aglauros is changed into a rock because of envy.
Mercury takes advantage of Apollo's neglected herd and steals it.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2929-3006 confidence: medium
Hercules travels with Geryon's herds into Italy; Cacus, a robber in the caverns of Mount Aventine, steals oxen; Hercules, aided by Evander and Faunus, destroys him and shares spoils.
Cacus steals Hercules' oxen and is destroyed; Eryx is also said to have stolen oxen and to be killed for refusing to deliver them.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XIII. / BOOK XIV. / BOOK XV. / BOOK THE EIGHTH.; lines 411-502 confidence: medium
The synopsis says Minos besieges Megara, the city depends on Nisus's lock, Scylla cuts and gives it to Minos, Minos conquers and rejects her, Scylla follows his fleet into the sea, Nisus becomes a sea eagle, and Scylla becomes the bird Ciris.
The synopsis says Scylla cuts off and gives away the fatal lock, while the narrative presents the lock as the safeguard of Nisus's kingdom and the object Scylla wants.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XIII. / BOOK XIV. / BOOK XV. / BOOK THE EIGHTH.; lines 411-502 confidence: medium
The fable summary says Minos besieges Megara; the city's preservation depends on Nisus's lock; Scylla falls in love, cuts off the lock, gives it to Minos, is rejected, leaps into the sea, and is transformed after Nisus attacks her as a sea eagle.
The fable summary says Scylla cuts off and gives Minos the fatal lock that preserves Nisus's city; the main passage shows her deciding she needs that lock.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XIII. / BOOK XIV. / BOOK XV. / BOOK THE EIGHTH.; lines 504-600 confidence: medium
At night Scylla silently enters her father’s chamber and takes his fatal lock, described as the prize of crime and spoil of impiety.
Scylla secretly cuts off Nisus’s fatal lock, which she later describes as the life of her father, and gives it to Minos.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XIV. / BOOK XV. / BOOK THE EIGHTH. / EXPLANATION.; lines 635-725 confidence: medium
Minos raises forces to avenge Androgeus, conquers Nisea, besieges Megara, and Scylla, daughter of Nisus, betrays the city; historians say she corresponded with Minos and opened the gates with keys stolen from her sleeping father.
Scylla opens Megara's gates to Minos with keys stolen from her sleeping father.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8770-8858 confidence: high
Ulysses says he carried off the hidden statue of Phrygian Minerva, that Troy could not be captured without it, and that he entered Troy by night, tore the goddess from her shrine, and bore her away among the enemy.
Ulysses says he went through guards at night, entered Troy's walls and towers, tore the goddess from her shrine, and carried off the hidden statue of Minerva, without which Troy could not be captured.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8770-8858 confidence: high
Ulysses says he carried off the hidden statue of Phrygian Minerva; he adds that the Fates would not allow Troy to be captured without that statue.
Ulysses says Troy could not be captured without Minerva's hidden statue, and recounts removing the Goddess from her shrine inside Troy.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: medium
Chione bears twins: Autolycus, crafty and skilled in theft and in making black white and white black, and Philammon, famous for song and the lyre.
Autolycus, son of the god with winged feet, is described as crafty, ingenious in theft, and able to make black white and white black.
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celtic irish
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Gods and Fighting Men BOOK EIGHT: CNOC-AN-AIR. / CHAPTER I. TAILC, SON OF TREON / CHAPTER II. MEARGACH'S WIFE / CHAPTER III. AILNE'S REVENGE; lines 13584-13678 confidence: medium
Conan leaps from his seat when his bald head is about to be struck off, loses strips of skin, and asks to be healed before death because he knows an enchanted cup in the dun had cured Glanluadh.
Conan uses pitiful speech and a request for healing to gain access to the enchanted cup, hides it, and then uses it to restore Finn, Osgar, and the Fianna.
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Gods and Fighting Men BOOK EIGHT: CNOC-AN-AIR. / CHAPTER I. TAILC, SON OF TREON / CHAPTER II. MEARGACH'S WIFE / CHAPTER III. AILNE'S REVENGE; lines 13584-13678 confidence: medium
The Grey Man spares Conan, brings him to the enchanted cup, and puts it in his hand; Daire's sweet sorrowful music draws him away, and Conan later says he left the cup where he found it.
Conan obtains the enchanted cup from the captor, hides it, misleads him, and uses it to restore Finn, Osgar, and the Fianna.
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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 5669-5774 confidence: medium
Finn hears a lone woman crying blood over her slain only son, kills the champion responsible, and the champion is identified as the man who first wounded Cumhal and carried away his treasure-bag.
Finn kills a champion who had been involved in Cumhal's fatal battle and had brought away Cumhal's treasure-bag, after which Finn takes the 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 8539-8634 confidence: medium
Donn says his side took the Tuatha de Danaan's jewels, riches, treasures, horns, vessels, pale-gold cups, and Fethnaid, daughter of Feclach, their woman-harper.
Donn says his side took jewels, riches, treasures, horns, vessels, pale-gold cups, and Fethnaid the woman-harper from the Tuatha de Danaan.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8539-8634 confidence: medium
Donn says the Men of Dea come three times yearly to battle them; he identifies the grave of Diangalach the enchanter, says he killed him, and lists treasures and Fethnaid the woman-harper as losses taken from the Tuatha de Danaan.
Donn says his side took jewels, riches, treasures, horns, vessels, cups of pale gold, and Fethnaid the woman-harper from the Tuatha de Danaan.
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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: medium
Lugh, the Dagda, and Ogma pursue the Fomor, find the Dagda's harp hanging in a feasting-house with Bres and Elathan; the Dagda calls it, and it springs from the wall, comes to him, and kills nine men.
The Fomor have carried away the Dagda's harp; Lugh, the Dagda, and Ogma find it, and the Dagda summons it back.
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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 CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG / CHAPTER IV. THE MORRIGU; lines 3251-3311 confidence: medium
Conchubar seeks the Morrigu’s help for Cuchulain; she disputes with Cuchulain while taking a cow from Cruachan and helps Talchinem bring away a bull desired by his wife; she is said to meddle with cattle.
The Morrigu repeatedly takes or helps take cattle, including a cow from Cruachan, a bull, and Odras’s cow.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1184-1265 confidence: high
Goibniu, Samthainn, and Cian live at Druim na Teine, the Ridge of the Fire; Cian owns the Glas Gaibhnenn, a cow whose milk never fails and who is coveted and guarded.
The cow whose milk never fails is coveted and guarded, and Balor gains possession of her by deception and carries her away across the sea.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1184-1265 confidence: high
At Druim na Teine, the Ridge of the Fire, Goibniu, Samthainn, and Cian live together; Cian is a land-lord, Goibniu a famed smith, and Cian owns the Glas Gaibhnenn, a cow whose milk never fails and who is coveted and guarded.
The cow's milk never fails, many covet her, and Balor obtains her by deception and carries her away across the sea.
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Gods and Fighting Men CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12251-12323 confidence: medium
Diarmuid wakes the Surly One, asks for berries because Grania wants to taste them, receives a refusal, and says he will take them willingly or unwillingly.
The berries are refused by the Surly One, Diarmuid says he will take them regardless, and after combat he plucks them for Grania and others.
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Gods and Fighting Men CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12251-12323 confidence: medium
Diarmuid wakes the Surly One, asks for berries because Grania wants to taste them, is refused, and says he will take the berries willing or unwilling.
Diarmuid asks for berries for Grania, is refused by the Surly One, states he will take them, kills the refuser, and plucks the berries.
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Gods and Fighting Men CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA; lines 3051-3156 confidence: medium
The Dagda makes a vat for Ainge; it drips during sea flood but not ebb tide. Ainge gathers twigs for a new vat, Gaible steals and hurls them away, and Gaible's Wood grows where they fall.
Gaible steals Ainge's twigs; where they fall, a beautiful wood grows and is named Gaible's Wood.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1461-1563 confidence: medium
Lugh greets them, says he is half Tuatha de Danaan and half of their side, and asks for the milch cows of Ireland to be returned.
Lugh presents himself as partly kin to both sides and asks that the milch cows of the men of Ireland be given back.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1663-1764 confidence: high
Brian says the garden is guarded by the king's champions and fighting men, and advises going in as swift hawks so the guards will spend their missiles before the brothers take the apples.
The sons enter a guarded garden in bird form, evade missiles, and carry away apples required by the fine.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1766-1882 confidence: high
Brian recites a poem praising Tuis and asking for the pig-skin; he explains that he wants the king's pig-skin and that they will be 'by the ears' about it unless he receives it by consent.
Brian first asks for the pig-skin as a poetic reward; after the king refuses and offers gold, Brian snatches the skin and escapes by violence.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1766-1882 confidence: medium
The brothers agree to go to Greece for the pig-skin with or without leave; Brian advises entering in the appearance of poets from Ireland to gain respect.
The brothers intend to bring away the pig-skin with or without leave; after the king refuses and offers gold instead, Brian snatches the skin and escapes through violence.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1884-1986 confidence: high
Brian casts an apple at the king and kills him; he and his companions attack the court, then find the spear with its head in a cauldron of water to prevent fire.
Brian and his brothers take the spear and chariot by violence and are described as carrying away gifted treasures from the whole world.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1884-1986 confidence: medium
The king praises the poem but questions mention of his spear; Brian asks for that spear as reward, and the king rejects the request.
Brian and his brothers obtain the spear after killing its owner, gain access to Siogair's horses and chariot by entering as paid soldiers, then kill the driver and king and carry away the chariot; Brian also threatens to take Easal's pigs by battle.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 2092-2203 confidence: medium
Brian takes up the cooking-spit; the women laugh and say the least of their three times fifty could prevent him, but they tell him to take a spit because he dared to try.
Brian seizes the cooking-spit and tries to carry it away, while the women say they could stop him but allow him a spit because of his daring.
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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: medium
At a feast in the king's house, the Lad complains that no one has offered a stranger food or drink, and the king orders that the cauldron of plenty be given to him until he eats his fill.
The Lad receives the cauldron under hospitality, removes it to his ship, and then proves possession by fighting the king's forces.
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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: medium
At a feast in the king's house, the Lad complains that no one has asked whether the stranger is hungry or thirsty; the king orders the cauldron of plenty given to him until he eats his fill.
The Lad receives the cauldron in a hospitality setting, carries it to his ship, then validates the taking by returning to fight and defeating the king's army.
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Gods and Fighting Men CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9187-9273 confidence: high
A woman-warrior comes yearly with Lochlann ships to attack the Tuatha de Danaan; she was trained by an enchantress, knows the precious things in the Sidhe hills, and carries them away; a messenger reports ships and an army at the harbour.
The woman-warrior is said to know the precious things in the Sidhe hills and to carry them away during attacks.
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Gods and Fighting Men CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9187-9273 confidence: medium
A woman-warrior annually comes with Lochlann ships to attack the Tuatha de Danaan; reared by a woman skilled in enchantments, she knows and carries away precious things from Sidhe hills; a messenger reports a new landing.
The woman-warrior comes yearly with Lochlann ships to attack the Tuatha de Danaan, knows all precious things in the Sidhe hills, and would carry them away.
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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
Dubh and Bran follow a bright light to a large house where strange men drink from a cup said to have been taken from Finn a hundred years earlier and able to provide each man his desired drink; Dubh takes it and returns as his log burns out.
The cup and knife are both identified as objects taken from Finn a hundred years earlier and are taken back by Dubh and Dun.
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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 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 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, son of the King of Britain, comes with three times nine men to serve Finn; during a hunt at Beinn Edair he notices Bran, Sceolan, and Adhnuall, takes them across the sea, lands on the coast of Britain, and goes to the mountain of Lodan to hunt.
Arthur secretly takes Finn's three named hounds across the sea; Finn discovers the thief and sends nine Fianna to recover them.
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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 5604-5666 confidence: medium
Deoch hears of the birds, greatly desires them, demands that Lairgnen bring them, threatens to leave, and Lairgnen's messengers fail to obtain the birds from Mochaomhog.
After Mochaomhog refuses to give up the birds, Lairgnen pulls the swans from the altar in order to bring them to Deoch; the transformation follows immediately upon his touch.
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Heroic Romances of Ireland THE RAID FOR THE CATTLE OF REGAMON / FROM THE YELLOW BOOK OF LECAN / THE RAID FOR THE CATTLE OF REGAMON / LITERAL TRANSLATION; lines 11425-11461 confidence: medium
A treaty is made because the young men carried off the cattle and the maidens went with them; restitution of the herd goes to Regamon, the maidens remain with the sons of Ailill and Medb, seven times twenty milch-cows are given as dowry and maintenance, and the tale is named Tain bo Regamon, a prelude to Tain bo Cualnge.
The passage says young men carried off cattle, the herd escaped through the maidens' actions, and restitution of the herd was awarded to Regamon in a treaty.
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Heroic Romances of Ireland THE RAID FOR THE CATTLE OF REGAMON / INTRODUCTION / THE RAID FOR THE CATTLE OF REGAMON / FROM THE YELLOW BOOK OF LECAN; lines 11196-11299 confidence: medium
The seven maidens go to the water-springs; Mani asks them to bring their herds and promises reward and protection; they drive cattle, swine, and sheep to him unseen and unstopped.
Regamon's daughters bring out cattle, swine, and sheep to Mani and the sons of Maev, enabling the raid.
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Heroic Romances of Ireland THE RAID FOR THE CATTLE OF REGAMON / LITERAL TRANSLATION / THE DRIVING OF THE CATTLE OF FLIDAIS / INTRODUCTION; lines 11573-11656 confidence: medium
The L.U. version has Flidais feed Ailill's army every seventh day with produce from her cows and later die as Fergus' wife; the Glenn Masain version has the Gamanrad pursue Maev and Fergus, rescue Flidais and her cow, and Flidais return west with Muiretach Menn.
The passage centers on Flidais, her cow or cattle, and versions involving pursuit, rescue, and the supernatural value of the cow or herd.
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Heroic Romances of Ireland THE RAID FOR THE CATTLE OF REGAMON / LITERAL TRANSLATION / THE DRIVING OF THE CATTLE OF FLIDAIS / INTRODUCTION; lines 11573-11656 confidence: medium
Bricriu induces Fergus to go as an ambassador to Ailill the Fair with the secret intention of carrying off Flidais; Maev and her husband sanction the errand, and all the Ulster exiles go with Fergus.
Fergus is induced to approach Ailill as an ambassador with the secret intention of carrying off Flidais, who elsewhere in the passage is treated as supernatural and associated with a supernatural cow or cattle.
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Heroic Romances of Ireland THE RAID FOR THE CATTLE OF REGAMON / LITERAL TRANSLATION / THE DRIVING OF THE CATTLE OF FLIDAIS / INTRODUCTION; lines 11573-11656 confidence: medium
The L.U. version has Flidais feed Ailill's army every seventh day with her cows and die after the war as wife of Fergus; the Glenn Masain version has the Gamanrad pursue Maev and Fergus, rescue Flidais and her cow, and Flidais return west with Muiretach Menn.
The broader passage concerns Flidais's cattle; the Glenn Masain version stresses a supernatural cow that is rescued with Flidais, while the L.U. version retains a herd that feeds an army.
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The Ancient Irish Epic Tale Tain Bo Cualnge CONTENTS / PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK; lines 1189-1319 confidence: medium
Runners in Daire's house praise Daire and Conchobar, describe the bull as willingly handed over to nine footmen, and one speaker says the bull should be taken by force if not given willingly.
The bull is called a notable jewel, and both the runner's speech and Medb's declaration state that if he is not given willingly he will be taken by force.
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The Ancient Irish Epic Tale Tain Bo Cualnge THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM; lines 4468-4620 confidence: medium
The Morrigan addresses the Brown Bull as luckless and warns that the men of Erin are tracking him and will carry him to their camp if he is taken unless he keeps guard.
The Brown Bull is the target of the men of Erin, who are said to be tracking and seeking him and would carry him away like an ox on a raid if he is taken.
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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: high
Maelduin's seafarers reach a white-rampart fort with a small cat, treasures, feast goods, and liquor. After a foster-brother takes a necklace despite warning, the cat burns him to ashes.
A foster-brother seizes a necklace despite warning and is destroyed; the author explicitly calls the theft-taboo an essential element of visits to the Otherworld.
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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: medium
Cavern treasures include gold-hooped butts, a gold-tipped tusk, a gemmed stag horn, and a bracelet; when seized, they turn into serpents and swords and avenge themselves.
Travellers seize cavern treasures that become serpents and swords; Thorkill seizes additional regalia, after which the cavern shakes and most travellers are killed.
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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 9877-9977 confidence: high
"the visit to the deserted island-palace, guarded by the silent cat which punishes the theft committed by one of the intruders"
The passage cites a Maelduin episode in which a silent cat punishes theft in an Otherworld island-palace and later refers to theft of Otherworld treasures followed by punishment as part of the comparison.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9979-10078 confidence: medium
A hall preserves smith-made products and "Heimdall's horn," whose blast summons the gods and allies against Loki's kin.
Mortals try to carry off objects preserved in the hall and necessary for the final conflict, and are punished.
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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 2074-2181 confidence: medium
Mongan instructs Mac an Daimh to go to the cave-door; they travel and see the King of Leinster and Tibraide, priest of Cill Camain, with four Gospels and clerics.
Mongan takes the Gospel books from Tibraide and lets them go downstream as part of his plan.
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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
When Tibraide and his attendant reach the middle of the bridge, it falls under them. Mongan snatches the gospels, sends them down the river, refuses to drown the clerics, and says the gospels will be let downriver until the task in the fortress is done.
Mongan snatches Tibraide's gospels and sends them down the river, but says they will be let downriver only until the task in the fortress is done.
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native american northwest coast
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Chinook Texts Chinook Texts / BOAS J / BOAS J; lines 2399-2484 confidence: medium
A hostile seer removes a sleeping person's soul and hides it near a corpse, in a canoe burial, in a thorny place, under a house, in rotten wood, in ghost country, or in the air; a shaman searches, and recovery depends on whether the soul is intact or being eaten by the shaman's spirit.
A hostile seer or paid shaman removes a person's soul, hides it, or takes it from the body, causing sickness or death.
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Chinook Texts Chinook Texts / BOAS J; lines 1517-1564 confidence: medium
The eagle louses Crow until she falls asleep, takes the salmon, puts grass in Crow's mat, carries the salmon to the top of a spruce tree, and eats it there.
The eagle causes Crow to sleep during lousing, replaces Crow's salmon with grass, and eats the stolen salmon from a tree.
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Chinook Texts Chinook Texts; lines 474-570 confidence: high
The young man reaches the supernatural people's country, takes their hoop at night, and is pursued by torch-bearing supernatural people; his wife has the children whip the grandfather, causing rain that extinguishes the torches.
The young man secretly takes the hoop and targets belonging to supernatural people and escapes their pursuit.
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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 3614-3710 confidence: high
LEnslEndzEm is identified as ancestor of the Madilbe; privileges of the Madilbe and Maamtagila are said to be the same, and the privileges are said to have been obtained by theft from Llaqwagila.
The passage explicitly says the privileges were obtained by LEnslEndzEm by theft from his master Llaqwagila.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 11720-11848 confidence: medium
The chief will again utter the Dzonoqwa sound; lesser chiefs are described as receiving leavings, echoing names, trying to equal the great crest, stealing or biting from it, and facing a great one likened to an overhanging mountain.
Lower-ranking claimants are described as echoing the chief's names and trying to steal or bite pieces from the great crest.
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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: low
The protagonist hears a hammer, sees an old man repairing a canoe, steals the old man’s gimlet, and is called back after the old man says Burning-sky pursued him for five blankets.
The protagonist steals the old man’s gimlet; the old man calls him grandson, identifies his situation, and the sequence leads to tools, equipment, and assistance.
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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
Boxes in four tiers face the fire; the traveler drops a stone through the roof onto a head, then opens boxes, takes five moose hides, and has them retrieved by a baton-sounding figure who vanishes.
The traveler kills or tries to kill Master Weeper, opens boxes, takes hides and blankets, but Master Weeper retrieves them and cannot be killed.
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Haida Texts and Myths: Skidegate Dialect STORIES ACCOMPANIED BY TEXTS / 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; lines 2234-2345 confidence: medium
“Beaver’s store of food was plentiful. While he was away hunting Porcupine stole his food.”
Porcupine steals Beaver’s food, and his denial specifically frames the food as belonging to supernatural beings with supernatural power.
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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 5292-5393 confidence: medium
Raven eats the foods, pulls up the fish trap, flattens it with the house, rolls up the lake with them, puts everything in his armpit, and climbs a tree.
Raven removes the owners’ fish trap, house, and lake from their accustomed place and carries them away; the owners pursue him and fail to recover them.
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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 5395-5493 confidence: high
Raven breaks hemlock branch tips, tells Eagle to put them on the fire, makes a branch clump fall, and frightens Eagle from his water.
Raven takes Eagle's water by trickery; spilled and scattered water forms salmon streams and other named waters.
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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 5395-5493 confidence: high
Raven travels north, becomes a conifer needle in a water hole behind the chief's house, floats there, and tells the chief's daughter to drink the water after she dips him up.
Raven becomes a conifer needle in water; the chief's daughter drinks, becomes pregnant, and gives birth to a child who obtains and flies away with the moon/light.
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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 6298-6389 confidence: high
Raven borrows a long-tailed deerskin, ties pitch wood to its tail, dances facing the fire until it ignites, loses the tail, returns to his own skin, and flies away with live coals while pursued; the passage explains deer’s short tail and Raven’s burned beak.
Raven uses a borrowed deerskin and pitch wood to obtain live coals from another figure’s house and escapes with them while pursued.
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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 6391-6486 confidence: medium
At another town, Raven approaches a woman who repulses him; while she sleeps he puts dung inside her blanket and cries out that he changed his mind after finding something terrible at the chief's daughter.
Raven tricks the woman into giving him all of a substance her father owns but keeps secret; the substance brings good luck, adorns people, and causes people to be good-looking.
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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: high
Xāusgana is fishing for halibut and kindly receives Raven, not knowing Raven is trying to steal food wherever he goes; Raven tells him of an island with many woodpeckers, and Xāusgana agrees to go with his wife.
The passage states Raven was trying to steal food; he deceives Xāusgana with a story about woodpeckers and creates woodpeckers from his blood.
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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: high
Beaver tells Raven there are always fish and berries. Raven goes to the lake, rolls up the water like a blanket, takes fish, then later takes the water in his beak and flies to the top of a large cedar tree.
Raven steals Beaver’s lake water, refuses to return it, and spits portions onto the ground, which the passage says originate major rivers.
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Haida Texts and Myths: Skidegate Dialect WARS BETWEEN THE PEOPLES OF SKIDEGATE AND KLOO / WAR BETWEEN THE PEOPLE OF KLOO AND THE TSIMSHIAN / WAR BETWEEN THE PEOPLE OF KLOO AND THE BELLABELLA / NOTES; lines 20917-21072 confidence: medium
He-who-has-spines-for-earrings sits near doors of supernatural houses, can secretly take things, took black cod, and is said to have stolen black cod heads from Supernatural-being-who-went-naked; this explains the absence of black cod on the east coast.
He-who-has-spines-for-earrings secretly takes black cod or black cod heads, and this act explains why black cod are absent on the east coast of the Queen Charlotte islands.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 103 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 105 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 107 / THE GLACIER.; lines 6749-6834 confidence: medium
The hunter decides to cut the thread with a stone knife, cuts it when the fire comes out, takes the fallen ball of fire, hides it under his blanket, runs home, and near the village hides it in a tied quiver.
The hunter cuts the fiery thread connecting the fire to the glacier cave, hides the ball, and takes it home; the later visitor states that the ball belongs to him.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2 / 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; lines 2606-2711 confidence: medium
In one tradition L’étsa’apléLana steals provisions, is pursued and wounded by the wronged person, returns to the House of Myths, cannot be cured by the deities, and recovers when the wronged person withdraws his arrow.
L’étsa’apléLana steals provisions, is pursued by the person she wronged, returns wounded to the House of Myths, and recovers only when that person withdraws his arrow.
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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: medium
Crane or Hawk, Wren, Kingfisher or Crane, Raven, Fish-Hawk, Cloud, and Cormorant state which fish they will carry away; Mink tells them each to take one male and one female and says they are invisible to the Salmon like ghosts.
Mink instructs the captors to take male and female fish children while invisible; the Salmon do not see the captors or understand the children's fainting.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 59 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 61 / TRADITION OF SENXL. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 63; lines 4319-4426 confidence: high
The Sun is dim; Raven ascends the river, reaches Kowa’msta’, cuts down the hanging sun-box, carries it away, and the present Sun emerges when he touches the box.
Raven takes the hanging sun-box from Kowa’msta’, the present Sun comes out, and Raven later sings that he liberated the Sun, bringing a good Sun to the people.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 329 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 331 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 333 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 335; lines 19796-19830 confidence: medium
At the beginning there were no lakes and rivers; a deluge originated them, carried fish into ponds, and was survived only by Coyote and three men; fire and water were possessed by animals and had to be liberated for common property.
Fire and water are described as having been in the possession of certain animals and needing liberation to become common property.
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Tlingit Myths and Texts FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES:; lines 24541-24660 confidence: medium
Four brothers follow their dog and a cloud into the sky, descend beyond the world, encounter a one-legged salmon spearer, steal his spear point, suffer the death of three brothers, and are restored by the fourth with aid of red paint, a rattle, and the dog.
One brother conceals himself in a salmon and cuts off the one-legged man’s spear point.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA; lines 24396-24482 confidence: high
Raven is son of Kit-kaˊositiyi-qā, receives strength to make the world, and obtains stars, moon, and daylight from their keeper at the head of Nass through being swallowed by and born from the keeper’s daughter.
Raven obtains celestial lights, fresh water, fire, fish, food, grease, and a self-acting club through trickery, theft, or deceptive tactics.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA; lines 24396-24482 confidence: medium
Raven obtains fire with help from a chicken hawk whose bill is burned off, and places the fire into red cedar and white stones.
Raven obtains fire with chicken hawk’s help, and the helper’s bill is burned off; the fire is then placed in cedar and stones.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 19003-19123 confidence: medium
The shaman's sister and aunt are enslaved; warriors carry off his spirit box, untie it, handle its contents, take out spirits such as masks and whistles, and ask the sister the name of the chief spirit with a long hair switch.
Warriors carry away the shaman's spirit box, open it, handle the spirits inside, and are killed when they put on the chief spirit.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2540-2636 confidence: medium
After fine weather returns, the brothers take a large piece of the blue material, wrap and hide it, and the sea becomes rough as the canoe starts.
The brothers take blue material from a dangerous place, rough weather follows, and people later say taking anything from there makes the weather stormy.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 4379-4479 confidence: high
Petrel, keeper of fresh water, owns a spring; Raven steals a mouthful, drops it to make the great rivers, says the water will not overflow the world, and is turned black by smoke when spirits hold the smoke hole.
Petrel keeps fresh water from others; Raven steals a mouthful and drops it in places that become the great rivers.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 5955-6048 confidence: medium
Raven returns to his birthplace, finds the box that once held the sun, moon, and stars and now contains his mother in Nās-cᴀˊkî-yēł's house, shoots whale and birds, takes down the box, and liberates flickers from his mother.
Raven takes down the box containing his mother from Nās-cᴀˊkî-yēł's house and liberates flickers kept under her arms; Nās-cᴀˊkî-yēł laments that his pretty things are gone.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 468-557 confidence: high
Bundles hang on the wall; the child cries and points; the grandfather gives him the bag of stars, which the child lets go through the smoke hole so the stars scatter into the sky.
Raven gains the stars, moon, and daylight from the light-holder's house and tricks Petrel to drink from the covered spring; the owner of the light says Raven has gotten his things.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6770-6875 confidence: low
While the parents gather bark for winter food, the hungry slave-boy cries. The prince searches the house, opens nested boxes, finds a folded large dried spring salmon, removes a small piece for the slave-boy, and replaces and ties up the boxes.
During famine, the prince opens nested boxes, removes a piece of his mother's preserved dried spring salmon, gives it to the hungry slave-boy, and is accused of stealing it.
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Tsimshian Mythology Tsimshian Mythology; lines 166-255 confidence: high
The box named md hangs in the chief's house and contains daylight; a wise man says the child cries for it, it is taken down near the fire, and the boy stops crying and rolls it around for four days.
The daylight is contained in the md in the chief of heaven's house; Giant as the boy obtains it, runs away with it, and escapes while pursued.
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Tsimshian Mythology Tsimshian Mythology; lines 257-354 confidence: high
People multiply but lack fire for cooking and winter warmth; Giant remembers fire in the animals' village, goes wearing his raven blanket, and is refused fire by the people there.
People lack fire; the animal village refuses Giant; he uses a messenger, dance, disguise, pitchwood, bird companions, and escape by water to carry fire away.
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Tsimshian Texts Tsimshian Texts; lines 253-341 confidence: high
Txa'msEm hears daylight is hidden in a box called max, goes to get it, transforms into a cedar leaf, causes the chief's daughter to be thirsty, and the daughter drinks the leaf, becomes pregnant, and has a rapidly growing boy.
Txa'msEm learns that daylight is hidden in the max, gains access to the box as a child, and runs away with the sun-box.
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Tsimshian Texts Tsimshian Texts; lines 253-341 confidence: medium
At the river mouth in darkness, Txa'msEm hears ghosts catching olachen, asks them for one, is mocked, threatens to tear the sun-box, opens it a little so it becomes light, and sees the ghosts' canoes on the water.
At a dark river mouth, Txa'msEm threatens the sun-box and opens it slightly, causing light to appear and revealing the ghosts' canoes.
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Tsimshian Texts Tsimshian Texts; lines 253-341 confidence: medium
Txa'msEm reaches the house of a sleeping chief where water is present, thinks of stealing it, chews rotten tree bark to look like excrement, places it by the chief, wakes him, and makes him believe he has soiled his blanket.
Txa'msEm finds water kept in a chief's house, thinks of stealing it, deceives the sleeping chief, and begins pouring the water into his bear-skin blanket.
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Tsimshian Texts Tsimshian Texts; lines 2867-2957 confidence: high
The daughter of the chief in heaven gives birth to a boy who cries for the box containing the sun; the boy steals it and becomes Txā'msEm, the Raven.
The boy steals the box in which the sun is kept and becomes Txā'msEm, the Raven.
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Tsimshian Texts Tsimshian Texts; lines 2959-3050 confidence: high
Txii'msEm deceives a chief who owns fresh water, takes all the water, flies away, and the escaping water forms rivers; after meeting ghosts and turning back, Nass River waters turn back.
Txii'msEm obtains controlled fresh water, olachen, and fire through deception, manipulation, or theft, with world-shaping consequences.
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Tsimshian Texts Tsimshian Texts; lines 2959-3050 confidence: high
Txa'msEm assumes deer shape, ties pitchwood to his tail, steals fire, and strikes tree butts with the burning tail so wood burns.
Txa'msEm assumes deer shape to steal fire and later flies away as a raven.
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Tsimshian Texts Tsimshian Texts; lines 343-435 confidence: high
Txa'msEm utters a raven cry, carries the great water away, and a great chief angrily says he took all the water.
Txa'msEm carries away the great water, and the passage connects the action to the present behavior of water and the size of the Nass River.
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australian aboriginal
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1024-1122 confidence: medium
Goonur and Bootoolgah forget the comebee; it slips from Goonur's arm, and Beeargah seizes it, cuts it open, takes the firestick, and ignites nearby grass.
A hidden firestick is taken from the comebee guarded by Goonur and Bootoolgah, carried off, and used to spread fire until the secret is common property.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 936-1022 confidence: high
The watchers see the pair enter a scrub, climb a high tree, and observe them open a comebee, take out a stick, blow on it, make flame in leaves and twigs, feed the flame, and cook fish in the ashes.
The tribes plan to seize the comebee, steal the fire stick, and start fires for the good of all after discovering that Bootoolgah and Goonur possess fire-making means.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies WITH INTRODUCTION BY ANDREW LANG, M.A. / CONTENTS / PREFACE / INTRODUCTION; lines 292-345 confidence: high
The passage says many stories explain bird and beast habits and characteristics, account for the origin of death in “Bahloo, the Moon, and the Daens,” and also account for the origin of fire.
The passage says fire’s origin is explained and that fire, once discovered, is stolen from its original proprietors.
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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 2399-2526 confidence: medium
Shells cause fights; an oldest wirreenun wears one at great corroborees; another places one in a Minggah, or spirit tree, and tribes try to steal or protect it.
Shells are fought over, used at corroborees by a wirreenun, placed in a spirit tree, and targeted by tribes trying to steal them while others protect them.
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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 2636-2751 confidence: medium
Ouyouboolooey says he will get the poison bag before Yhi the sun rests the next day; when warned he will die if he fights, he says he will not fight and will live.
Ouyouboolooey vows to get Mungoongarlee’s hidden poison bag and seeks to learn where and how the poison is kept and used.
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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 2754-2896 confidence: high
Ouyouboolooey says he will tell the alleged plot only if he can hold the hidden poison bag, and refers to a plan at the water-hole to save the Daens and end Mungoongarlee.
Ouyouboolooey pretends to reveal a plot, insists on holding the poison bag, and then declares that cunning rather than strength gained it.
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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 902-1036 confidence: medium
“I stole his doowee while he slept and put in its place a mad spirit.”
Beereeun says he stole Weedah’s doowee while Weedah slept and replaced it with a mad spirit.
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The Native Tribes of Central Australia CHAPTER XV / CH. XV THE IRUNTARINIA AND ARUMBURIN'GA / XV THE IRUNTARINIA AND ARUMBURINGA 515 / L L 2; lines 21863-21906 confidence: medium
They sometimes steal hair, fur string, or other material, and the material later returns as mysteriously as it disappeared.
The Iruntarinia are said to steal hair, fur string, or other material and later return it mysteriously; the missing material may be attributed to the owner's Arumburinga.
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The Native Tribes of Central Australia CHAPTER XVII / METHODS OF OBTAINING WIVES / CHAPTER XVI H / MYTHS RELATING TO SUN, MOON, ECLIPSES, ETC.; lines 23790-23800 confidence: medium
The Unchirka man picks up the shield with the moon in it and runs away.
The Unchirka man takes the shield containing the moon and runs away, and the opossum man pursues him as a thief.
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The Native Tribes of Central Australia FIG. 60.- / IXITIATIOX CEREMONIES / IX INITIATION CEREMONIES 3-9 / GROUND.; lines 14846-14960 confidence: high
Erathipa is a rounded stone in a plum-tree totem locality. In the Alcheringa, Inta-tir-kaka, a plum-tree man from Kulla-ratha waterhole, traveled to Uk-ang-wulla near Quiurnpa, found a standing Nurtunja, attempted to appropriate it, and broke it off at the butt.
Inta-tir-kaka attempts to appropriate Unkara's Nurtunja, breaks it, and hides it among other Nurtunjas, leading to Unkara's pursuit and grief.
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The Native Tribes of Central Australia IXTICHIUMA OF THE OUATCHA OR WATER TOTEM / VI IXTICHIUMA CEREMONIES 191 / VI INTICHIU.MA CEREMONIES 193 / IXTICHIUMA CEREMONIES; lines 9605-9683 confidence: medium
Alcheringa men arranged Ntirtiinjas or sacred poles close by the water-hole, with a large central pole and smaller ones around it.
The large central sacred pole is taken away quietly while the men who arranged it are asleep and is carried to another ceremonial place.
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The Native Tribes of Central Australia METHODS OF OBTAINING WIVES / CHAPTER XVI H / MYTHS RELATING TO SUN, MOON, ECLIPSES, ETC. / XVIII .MYTHS AS TO SUN, MOON, ECLIPSES, ETC. 565; lines 23803-23878 confidence: medium
A pursuer cannot catch a thief with the moon; he declares the thief should not keep it and that the moon should rise into the sky to give light at night; the moon rises out of a shield and remains in the sky.
The moon is taken by a thief, then ordered not to remain with the thief and rises into the sky to give light at night.
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The Native Tribes of Central Australia NATIVE TRIBES OF / THE CHURIXGA OF THE ARUNTA TRIBE / THE CHURIXGA OF THE ARUNTA TRIBE / V THE CHURINX.A OF THE ARUXTA TRIBE 151; lines 7878-7958 confidence: low
Local groups differ in Churinga holdings; southern groups may lack stone Churinga and possess only wooden ones, while native explanation says all totem groups originally had stone Churinga but some lost them.
The passage reports that groups lacking stone Churinga are said to have lost them and suggests their southern absence may point back to a time when they were stolen.
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The Native Tribes of Central Australia NATIXE TRIBES OF CENTRAL AUSTRALIA CHAP. / VI INTICHIU-MA CEREMONIES 203 / VI INTICHIUMA CEREMONIES 205 / VI IXTICHIUMA CEREMONIES 207; lines 10130-10223 confidence: medium
At Krathippa, a plum tree woman is finding plums to eat when a man steals the Nurtunja she left in camp.
One episode has a man stealing a plum tree woman’s Nurtunja, and another has a man robbing an opossum man of the moon used for night hunting.
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The Native Tribes of Central Australia XI TRADITIONS AS TO ALCHERIN'GA ANXESTORS 427 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 429 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 431 / XI TRADITIONS AS TO ALCHERIN'GA AN'CESTORS 433; lines 18493-18579 confidence: high
At Chilpma there are three wild dog men: old Kaltiwilyika and young Kalterinya and Ulthulperinya. Kaltiwilyika owns a string bag with two Churinga; the young men steal it and flee while he follows with a Wallira spear.
The two young wild dog men steal Kaltiwilyika's bag containing Churinga and flee while he follows them with a spear.
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The Native Tribes of Central Australia XI TRADITIONS AS TO ALCHERINGA ANCESTORS 43 / TRADITIONS AS TO ALCHERIXGA ANXESTORS 441 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 443 / XI TRADITIONS AS TO ALCHERIXGA ANXESTORS 445; lines 19008-19089 confidence: medium
Algurawartna, a man of the Arunga or euro totem, starts from Ililkinja in pursuit of a gigantic euro carrying fire in its body and repeatedly tries unsuccessfully to make fire with two large Churinga.
Algurawartna pursues a euro that carries fire in its body, takes fire from near it, kills it, and extracts red fire from inside its body.
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The Northern Tribes of Central Australia CEREMONIES OF THE WOLLUNQUA TOTEM 253 / CEREMONIES OF THE WOLLUNQUA TOTEM 255 / CHAPTER VIII / CHURINGA AND ALLIED OBJECTS; lines 14979-15064 confidence: medium
The Urabunna section says Churinga are not very prominent there; northern Urabunna Churinga are said to have been stolen by the Arunta in Alcheringa times; Southern Urabunna have a special form called tjimbaliri, plain and more convex than typical wooden Churinga.
Urabunna tradition says the Arunta stole the northern section's Churinga long ago in Alcheringa times.
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The Northern Tribes of Central Australia CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF; lines 20923-21024 confidence: high
Ingarbigwa steals eight Churinga and leaves four; the men take the rest, dive underground, emerge at Burnia, Kurndida, Alilpurta, Tjipalalkara, and finally Munkitera, where they remain and form an oknanikilla now in Warramunga country under the charge of two Warramunga men.
Ingarbigwa steals most of the men's Churinga; afterward the three men dive underground and relocate through several places, eventually forming an oknanikilla.
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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
An old Arunta rain man came from the north, spoke with the Urabunna rain man about lightning and the Churinga place, stole four of five down stripes worn by the Urabunna rain man, and returned to his country.
The Arunta rain man steals four ceremonial down stripes from the Urabunna rain man, explaining why only one stripe is now worn in performance.
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The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS; lines 15834-15931 confidence: high
In one tradition, the Nappa-undattha snake is reported to have stolen a Churinga from Wollunqua and then run away; the passage says Wollunqua Churinga otherwise figure little.
A tradition reports that the Nappa-undattha snake stole a Churinga from Wollunqua and ran away.
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The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / MAN OF THE CRANE TOTEM.; lines 15491-15554 confidence: medium
People pass between two old camping grounds, leaving Churinga in an Ertnatulunga where two old men placed them; a footnote says a stolen Churinga would be followed and recovered by the owner's iruntarinia.
A footnote states that if a Churinga is stolen, the owner's iruntarinia follows the thief and recovers it.
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The Northern Tribes of Central Australia FIRE CEREMONY OF WARRAMUNGA TRIBE / CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE; lines 20776-20874 confidence: high
Middle portion: Illinja and Murunda try unsuccessfully to pull the bell bird's Churinga from sea-shore mud; on returning they find some of their own Churinga missing, track Amurlinjalunga, find her grinding grass seed, and recover stolen Churinga from her pitchi after Illinja kills her with a Churinga.
Illinja and Murunda find that Churinga have been taken, track Amurlinjalunga, and recover the stolen Churinga hidden in a pitchi.
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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 20209-20311 confidence: high
Erlia, a Panunga Kaitish man of the emu totem, arises at Purnpa, goes to Allalgera where many emu men possess many Churinga, is not offered any, remains in camp while they hunt, searches, finds a Churinga bag, and is seen by Tiniokita.
Erlia is denied Churinga, stays behind while the owners hunt, opens their bag, is challenged for stealing, and flees with half the store.
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The Northern Tribes of Central Australia FOOD RESTRICTIONS / INHERITANCE / THE MAKING OF FIRE / THE MAKING OF FIRE; lines 28502-28554 confidence: medium
A white Kakan objects, takes a fire-stick, and gives it to Purdal and Quial men while the black Kakan covers the fire with his wings and tries to stop him.
The white Kakan takes a fire-stick while the black Kakan covers the fire with his wings and tries to prevent him from getting any.
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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 11544-11644 confidence: high
The ancestor's offspring are Tjapeltjeri and come out from his muscles when he shakes himself. He is described as the ancestor of several snake totemic groups and as stealing a small Churinga from the Wollunqua snake totem ancestor.
The Nappa-undattha ancestor has no Churinga of his own and steals a small one belonging to the Wollunqua snake totem ancestor.
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The Northern Tribes of Central Australia SACRED CEREMONIES CONNECTED WITH THE TOTEMS / VI CEREMONIES CONNECTED WITH THE TOTEMS 179 / CEREMONIES CONNECTED WITH THE TOTEMS 185 / VI CEREMONIES CONNECTED WITH THE TOTEMS 187; lines 12524-12567 confidence: medium
The represented Alalkera ancestors had half of their Churinga stolen by another Erlia man who had none.
In the emu totem tradition, an Erlia man without Churinga steals half of the Churinga belonging to the represented Alcheringa ancestors.
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The Northern Tribes of Central Australia TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN; lines 21625-21696 confidence: high
At Kulakun he performs many ceremonies, leaves many spirit children, sheds his skin, transforms into Kutnakitchi, tries to steal Wollunqua Churinga at Kalkaquraitja, and steals one small Wollunqua Churinga at Corella.
The Tjunguri man steals a small Wollunqua Churinga, flees, is followed by the star, and ultimately keeps the Churinga in the well.
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native american southwest
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona STORIES OF THE FOURTH NIGHT / THE STORY OF THE GAMBLER'S WAR / NOTES ON THE STORY OF THE GAMBLER'S WAR / THE STORY OF NAHVAHCHOO; lines 5200-5318 confidence: medium
Nahvahchoo hears the turtle's cooking, tries to steal fire, is stopped, and then makes his own fire, corn, and pumpkins.
Nahvahchoo tries to steal a piece of the turtle's fire but is prevented and makes his own fire instead.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona STORIES OF THE FOURTH NIGHT / THE STORY OF THE GAMBLER'S WAR / NOTES ON THE STORY OF THE GAMBLER'S WAR / THE STORY OF NAHVAHCHOO; lines 5320-5460 confidence: high
Nahvahchoo stays with the people, becomes a singer, and is told of two vahahkkees where pleasing things may be found, though he is not allowed to go.
Nahvahchoo is forbidden to go to the vahahkkees, slips away, opens them, and steals a corn-mill later called everlasting.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona STORIES OF THE SECOND NIGHT / THE STORY OF THE TURQUOISES AND THE RED BIRD / NOTES ON THE STORY OF THE TURQUOISES / THE STORY OF WAYHOHM, TOEHAHVS AND TOTTAI; lines 2655-2702 confidence: high
Seeollstchewadack Seeven sends a heavy cold rain for three days and three nights, putting out all fires in Dthas Seeven's city and leaving Dthas Seeven dying with cold.
Tottai takes a burning stick from Wayhohm's guarded fire after the community's fires have been put out by rain.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE GAMBLER'S WAR / NOTES ON THE STORY OF THE GAMBLER'S WAR / THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF NAHVAHCHOO; lines 5749-5868 confidence: medium
Badger steals the cactus seeds; Toehahvs pursues him, asks him to open his hand, slaps it from below, and knocks the seeds around, explaining why giant cactus is now scattered.
Badger steals cactus seeds, and Toehahvs causes them to scatter, explaining why giant cactus is now scattered.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF VANDAIH, THE MAN-EAGLE / NOTES ON THE STORY OF VANDAIH / STORIES OF THE SECOND NIGHT / THE STORY OF THE TURQUOISES AND THE RED BIRD; lines 2547-2629 confidence: medium
Sun-Chief tells the bird to go to Morning Green Chief's city, refuse offered corn or other food, and swallow a green stone so that it will be fed turquoises.
The bird is instructed to refuse foods, swallow green stone, receive turquoises, return to Sun-Chief, and disgorge the stones, enabling Sun-Chief to obtain turquoises.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS. / TALES.; lines 1683-1782 confidence: medium
Owl has arrows and a club, kills and eats men, and sings that he watches for men at the low gap.
Coyote deceives Owl, injures him, and takes his arrows, later using them against Owl.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS. / TALES.; lines 1784-1878 confidence: medium
In the second version, Coyote takes arrows from Owl, kills him, becomes the only one with arrows, and is feared; the people discuss taking the arrows away.
Coyote takes arrows from Owl and becomes feared; Antelope's children then carry away the bow and quiver, and Antelope states that this prevents bad people from killing human beings with arrows.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 1139-1231 confidence: medium
Raven keeps all the buffalo shut up, opening the door when he wants to kill some. At night, after everyone sleeps, the dog opens the door and the buffalo start out.
Raven controls hidden or enclosed buffalo; through the dog’s opening of the door or the child’s removal of the stone, the buffalo are released and the people gain food.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 448-540 confidence: medium
Naiyenesgani goes among the Pueblo Indians, steals and conceals their corn, is told to go outside, and repeatedly turns the corn into snakes, including winged snakes, before restoring it; the people become friendly to him.
Naiyenesgani steals and conceals Pueblo corn after entering their community, is told to go outside, and uses transformations of the corn to change the Pueblo people's attitude toward him.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 839-937 confidence: high
Fireflies’ camp is encircled by high rocks with no trail leading down; Fireflies alone have fire and are playing hoop and pole with Otters.
Fireflies alone have fire; Coyote prepares cedar bark, ignites it at their dance fire, escapes while pursued, and the result explains the availability of fire from trees.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 939-1040 confidence: high
Coyote mingles with dancers, is warned that his tail is burning, says he has supernatural power, pokes the fire until his tail catches, then jumps over the people and runs away with the fire.
Coyote takes fire by means of his tail; the fire is relayed by Duck, Dove, and Kingfisher; people then obtain fire and use it for food.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 2000-2089 confidence: high
At the start of “Securing Fire (First Version),” people live on earth, including Coyote, birds, and hawks. There is no fire among most people; Martens in tall pine trees alone have fire and refuse to give it away.
Martens alone possess fire and refuse to share it; the others lure them down, and Coyote takes fire by igniting bark tied under his tail and fleeing.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 2091-2202 confidence: high
Humming Bird is associated with fires on multiple mountain tops; the fire owners give up pursuit, and formerly fireless people thank Coyote after receiving fire.
Fire is initially controlled by owners or two men; Coyote and helpers obtain it, and the formerly fireless people receive it.
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The Pima Indians ABTIFACTS / AKTIFACTS / ARCHITECTLTRE / CLOTHING; lines 7555-7583 confidence: medium
If a child touched the hair just cut from his head, this was considered an evil omen and a sign that he would steal the sacred salt.
The passage explicitly calls it an evil omen if a child touched his newly cut hair and explains the omen as a sign he would steal sacred salt.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 11029-11131 confidence: high
Tarsnamkam makes a fine green bird, identified as a parrot, and sends it to Casa Grande to swallow all the green stones it can find around the houses.
Tarsnamkam creates and sends a parrot to Casa Grande specifically to swallow green stones; it swallows turquoise and returns to vomit them for Tarsnamkam and the people.
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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
After the flood, Elder Brother rules with Earth Doctor and Coyote subordinate; after finding the middle of the land, they take part in new creation. First death comes when Rattlesnake bites Rabbit. Coyote steals an OCR-obscured item, and useful animals hidden in a cave by magicians are released by Coyote.
Coyote steals an item and later releases useful animals concealed in a cave by magicians.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1242-1337 confidence: medium
Cloud people ride on small and large wheels, and the Sia say Americans stole the secret of the wheels, referring to bicycles, from the cloud people.
The Sia are quoted as saying that Americans stole the secret of wheels, referring to bicycles, from the cloud people.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1894-1980 confidence: low
The brothers hear a drum, see a village feast in the plaza, enter the empty chi'ta by ladder, find fine bows and arrows on the walls, and leave with them while the people watch the dance.
The brothers enter the empty chi'ta during the plaza dance and take bows and arrows; the act is later explicitly reported as a theft.
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The Sia RITES WITH CHILDBIRTH. 133 / MORTUARY BELIEFS AND CUSTOMS. / STEVEK80N.1 MORTUARY CUSTOMS. 145 / MYTHS.; lines 7182-7206 confidence: high
"Through his cunning he supplied the Sia of the upper world with fire by stealing it from Sus'-sistinnako in the lower world."
Coyote obtains fire by stealing it from a lower-world figure and supplying it to the Sia of the upper world.
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The Sia THC HUDSON BAY ESKIMO / FOLKLORE. 335 / TURNKR.J FOLKLORE. 339 / TURNBB.1 FOLKLORE. 341; lines 17382-17431 confidence: medium
The net is so full of fish that the hare can hardly lift it. He brings a large load home and tells the grandmother to clean the fish while he goes across the river to the Indians' tent to get fire, a plan she regards as dangerous.
The hare goes to the Indians' tent to get fire, engineers a spark to fall on his net, and escapes after the Indians recognize they have been outwitted.
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The Sia THE ORACLE. / COSMOOONY. / COSMOGONY. / CULT SOCIETIES.; lines 2965-3023 confidence: high
The secret of fire was not brought to this world; the people desire fire, and the ti'amoni decides that Coyote should steal it from the world below. Coyote agrees to go.
Fire is absent from this world; the ti'amoni sends Coyote to steal it from the world below, and Coyote escapes with a lit cedar brand.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH; lines 4577-4789 confidence: high
The stealing place is named from plume wands deposited for rain, stolen by a witch so that rains ceased; a shi'wanni, or rain priest, later secured them and averted calamity.
Plume wands deposited for rain are said to have been stolen by a witch, causing the rains to cease, and later recovered by a rain priest who averts calamity.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies GAMES 329 / INDIANS / STEVENSON) GAMES 333 / THE ZUNT INDIANS; lines 18757-18838 confidence: medium
After the songs, the leader rubs the rain-priest ball with the game ball, draws breath from both, returns one to his breast, and places the other. A note says some Zuñi balls are marked with the owl's foot because the owl stole and hid a ball in its claws.
A note says some Zuñi balls are marked with the owl's foot because the owl had stolen a ball and hidden it in its claws.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies RECENT CHANGES IN AKTS AND INDUSTRIES / STEVENSONI PHYSICAL CHARACTERISTICS 383 / MEDICAL PRACTICE / WITCHCRAFT; lines 21634-21721 confidence: high
A red-painted wizard with white markings and yucca wreaths enters a whirlwind, travels to the great river of the west and back in one day, and steals rain-priest plume offerings carried by butterfly spirits.
The wizard travels to the great river to steal rain-priest plume offerings.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies STEVENSON! ORIGIN OF THK FRATERNITIES 417 / TWENTY-THIRD ANNUAL REPORT. PL. C, / ORIGIN OF THK FRATKRN'ITIES 423 / TWENTY-THIRD ANNUAL REPORT PL. CM; lines 23424-23492 confidence: medium
A roughly 10-inch image is revered as A'wan 'Si'ta, Great Mother; the fraternity says it once had two images, one stolen, while the remaining image is guarded by an old Eagle-clan woman and usually kept from daylight except at the altar or during offerings.
One Great Mother image is said to have been stolen and carried to another pueblo, and one sacred document was carried off by a student; remaining objects are guarded or sealed.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XIX / AGED MAN OF DEER CLAN / TWENTY-THIRD ANNUAL REPORT PL. XXI / IDOL OF AHAYUTA (ELDER GOD OF WAR); lines 7480-7549 confidence: high
Shits'ukla recounts meeting the Kwal'ashi people and says he will steal all the game; Pau'tiwa says the corn will be ripe in four days, accepts the plan for the hungry people, offers a beautiful girl as wife when deer are brought, and says eagle and hawk failed to find game.
Shits'ukla states that he will steal all the game, and Pau'tiwa accepts this because the people are hungry for meat.
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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 1411-1475 confidence: medium
Drought threatens after unanswered prayers; a witch has stolen prayer plumes before the Sun Father receives their prayers, and the Divine Ones recover and replant them, averting calamity.
Drought and divine wrath threaten the A'shiwi; a witch has stolen prayer plumes before the Sun Father receives the prayers, and the Divine Ones recover and replant them to avert disaster.
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greek roman
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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
Bad weather keeps the party at Trinacria; their provisions are exhausted, and Eurylochus persuades the hungry men to break vows and kill sacred oxen while Odysseus sleeps.
The crew kill sacred cattle belonging to Helios; Helios demands punishment, and Zeus destroys the ship, drowning the offenders.
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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
Years later Iphigenia remains an exile; Orestes and Pylades land in Taurica to obtain the statue of Taurian Artemis after the Delphic oracle says the image must be conveyed to Attica to pacify the Furies.
The oracle instructs Orestes to convey the image of Taurian Artemis to Attica to pacify the Furies, and he travels to Taurica for the statue.
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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
Years later, Orestes and Pylades come to Taurica to obtain the statue or image of Taurian Artemis because the Delphic oracle says this will pacify the Furies pursuing Orestes.
Orestes and Pylades travel to Taurica to obtain the statue or image of Taurian Artemis and convey it to Attica as instructed by the oracle.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7240-7332 confidence: medium
Aetes refuses to give Jason the Fleece and plans to destroy the Argonauts and burn their vessel.
After Aetes refuses to hand over the Fleece, Medea leads Jason by night to the sacred grove; Jason takes the Fleece after Medea puts the dragon to sleep.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7240-7332 confidence: medium
Aetes refuses to give Jason the Fleece and decides to destroy the Argonauts and burn their vessel.
After Aetes refuses to give the earned Fleece, Medea and Jason go at night to the sacred grove, neutralize the guardian, and take the Golden Fleece.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7334-7430 confidence: medium
Aetes discovers the loss of Medea and the Golden Fleece, sends a fleet under Absyrtus, and the fleet surrounds the Argo and demands Medea and the Fleece.
Aetes' pursuers demand Medea and the Golden Fleece, and later Colchians again demand Medea's restoration.
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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
Aetes discovers the loss of Medea and the Golden Fleece, sends Absyrtus with a fleet, and the pursuers surround the Argo and demand surrender.
The passage centers on pursuit after Aetes discovers the loss of Medea and the Golden Fleece, and the pursuers demand the Fleece's surrender.
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Myths and Legends of Ancient Greece and Rome MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3746-3817 confidence: high
As a mere babe, Hermes shows extraordinary cunning and dissimulation, leaves the birth cave only hours after birth, and goes to steal oxen belonging to Apollo, who is feeding the flocks of Admetus.
The infant Hermes steals oxen belonging to his divine brother Apollo, conceals the theft, sacrifices some of the animals, and hides the rest.
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Myths and Legends of Ancient Greece and Rome MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3746-3817 confidence: high
Hermes is son of Zeus and Maia, born in a cave of Mount Cyllene in Arcadia; as a babe he leaves the cave to steal oxen belonging to Apollo, who is feeding Admetus’s flocks.
As a newborn divine child, Hermes steals fifty oxen connected with Apollo and later sacrifices two of them.
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Myths and Legends of Ancient Greece and Rome MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3819-3892 confidence: high
Apollo discovers Hermes robbed him, demands restitution from Maia, arouses the apparently sleeping child, and Hermes denies the theft while asking what cows are.
Hermes, described as a newborn or swaddled child, has stolen Apollo's cattle, denies knowledge, and uses clever speech until Zeus orders him to reveal the herd.
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Myths and Legends of Ancient Greece and Rome MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3819-3892 confidence: high
The passage lists youthful tricks: Hermes takes Medusa's head from Athene's shield, attaches it to Hephaestus, steals Aphrodite's girdle, and deprives Artemis and Ares of arrows and spear; the gods forgive him.
Hermes removes or steals divine objects including Medusa's head, Aphrodite's girdle, Artemis' arrows, and Ares' spear, yet is forgiven by the gods.
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Myths and Legends of Ancient Greece and Rome MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3819-3892 confidence: high
Apollo discovers the robber, confronts Maia and the infant Hermes, brings Hermes before Zeus, and Zeus orders Hermes to show Apollo where the cattle are hidden.
Hermes steals Apollo's cattle and later is described as stealing or removing sacred attributes from other deities.
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Myths and Legends of Ancient Greece and Rome MERCURY. / DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO).; lines 4246-4341 confidence: high
Tantalus, favored by the gods, insults Zeus, steals nectar and ambrosia, kills Pelops and serves him to the gods, and is punished with receding water and unreachable fruit.
Tantalus steals nectar and ambrosia from the table of the gods and shares them with friends.
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Myths and Legends of Ancient Greece and Rome MERCURY. / DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO).; lines 4246-4341 confidence: high
Tantalus is favoured by the gods but offends Zeus, steals nectar and ambrosia, kills Pelops and serves him to the gods, and is punished with receding water and unreachable fruit.
Tantalus steals nectar and ambrosia from the table of the gods and shares them with his friends.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8592-8681 confidence: medium
At Sparta, in the temple of Artemis, Helen, the nine-year-old daughter of Zeus and Leda, performs sacred dances; Theseus and Pirithoeus abduct her, cast lots, and Theseus places her under AEthra's charge.
Helen is abducted from the temple of Artemis while performing sacred dances in honour of the goddess.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8683-8725 confidence: medium
Pirithoeus asks Theseus to assist in descending to the lower world and carrying off Persephone; Hades/Aides has them seized, chained, and bound to an enchanted rock at the entrance of Hades.
Pirithoeus' scheme is to descend and carry off Persephone, queen of Hades.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 832-898 confidence: high
Zeus chooses the heap of bones while seeing through the deception and, angered, refuses mortals the gift of fire.
After Zeus withholds fire, Prometheus steals sparks from the chariot of the sun and brings them to earth for humanity's progress and comfort.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 832-898 confidence: high
Zeus, pretending to be deceived but understanding the trick, chooses the bones and in anger refuses mortals the gift of fire.
Prometheus steals sparks from the sun chariot and brings them to earth for human progress and comfort after Zeus withholds fire.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7986-8074 confidence: medium
The tenth labour is the capture of Geryones’ cattle on Erythia; Geryones is triple-bodied, and the herd is guarded by Eurytion and Orthrus.
Heracles is ordered to capture cattle belonging to Geryones; the herd is guarded by a giant and a two-headed dog, and Heracles takes it after killing the guardians and owner.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8076-8168 confidence: medium
Heracles follows Prometheus' advice; Atlas puts the dragon to sleep, outwits the Hesperides, and carries off three golden apples to Heracles.
Atlas puts a dragon to sleep, outwits the Hesperides, and carries off three golden apples, later treated as sacred fruit and restored by Athene.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8076-8168 confidence: high
Heracles follows Prometheus' advice; Atlas puts the dragon to sleep, outwits the Hesperides, brings three golden apples, tries to leave Heracles bearing the heavens, and is tricked into resuming his load.
The golden apples are carried off from the Hesperides after the dragon is put to sleep and are later restored by Pallas-Athene to the garden.
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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: high
Diseased Heracles seeks Delphi's oracle; the priestess refuses because of Iphitus's murder. Heracles seizes the tripod, Apollo fights him, Zeus stops them with lightning, and the Pythia commands three years' slave sale by Hermes with payment to Eurytus.
Heracles seizes the Delphic tripod after being refused an oracle response, provoking Apollo's defense of the sanctuary.
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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: high
At Delphi the priestess refuses Heracles an oracle because of Iphitus's murder; Heracles seizes the tripod, Apollo defends the sanctuary, and Zeus stops the struggle with lightning.
Heracles seizes the Delphic tripod when the priestess refuses him a response.
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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 9776-9867 confidence: high
Troy remains besieged until a condition is met; Odysseus wounds and disguises himself as a mendicant, enters Troy to locate the Palladium, is recognized by Helen, and later removes the Palladium with Diomedes.
Odysseus and Diomedes remove the Palladium from its sacred precincts, fulfilling a condition for Troy's conquest.
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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 9776-9867 confidence: high
The Trojans are besieged within their walls, and the third condition for conquering the city remains unfulfilled.
Odysseus and Diomedes remove the Palladium from its sacred precincts after the narrative states that the condition for conquest remains unfulfilled.
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native american plateau
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Myths of the Modocs A SKOKS STORY / MYTHS OF THE MODOCS 377 / A DOCTOR STORY / THE END.; lines 19410-19440 confidence: high
The notes call Latkaeawas a sun myth; a bright young man who woos Latkaeawas can run in air and underground, is immortal while he has the disk, and dies when Kumush steals it; the disk becomes part of Kumush, who becomes immortal and rises after being reduced to ashes.
Kumush steals the disk; the former holder dies, while the disk becomes part of Kumush and makes him immortal.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 75 / WIND AND THUNDER / CHARACTERS; lines 4314-4386 confidence: medium
Women at Sycan are digging roots; Tdiskai/Tcuskai snatches their caps and runs home, and all the women follow. The narrator explains that stealing something a woman wore was formerly a way of getting a wife.
The passage explicitly says that stealing something a woman was wearing made her know the man wanted her and caused her to follow him home.
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Myths of the Modocs FISKE ENDOWMENT FUND / MYTHS OF THE MODOCS / INTRODUCTION / CONTENTS; lines 345-476 confidence: medium
“Stealing Fire 51”
The contents include the title “Stealing Fire.”
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Myths of the Modocs ISIS AND YAULILIK'S DAUGHTERS / KUMUSH AND HIS DAUGHTER / NOTES 383 / STEALING FIRE; lines 19518-19551 confidence: high
“Sickness was a person and owned fire. Sun, whose home was in the West, also owned fire.”
The section is titled “Stealing Fire”; Sickness and Sun own fire, and the first people send Wus to secure fire for the people who are to come.
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Myths of the Modocs MYTHS OF THE MODOCS 245 / MYTHS OP THE MODOCS 247 / FROG STEALS DEER'S BABY / CHARACTERS; lines 12871-13008 confidence: medium
Swaia's husband says not to let Kowe touch the baby and later warns Swaia to keep watching Kowe or they may lose the baby because Kowe might steal it.
Kowe obtains permission to care for the baby, gains Swaia's trust, waits for distraction, and takes the baby away through the spring.
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Myths of the Modocs MYTHS OF THE MODOCS 47 / MYTHS OF THE MODOCS 49 / STEALING FIRE / CHAEIACTERS; lines 3002-3230 confidence: high
Wus says: “I will go to the house and steal fire, but you must bring it home.”
Wus explicitly plans to steal fire from the Nebaks’ house, takes the largest piece of fire, and the Nebaks recognize that fire has been stolen.
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Myths of the Modocs MYTHS OF THE MODOCS 49 / STEALING FIRE / CHAEIACTERS / MYTHS OF THE MODOCS 53; lines 3233-3329 confidence: high
Wamanik, Tsihlas, Lok, Moi, Kekina, Wulkutska, and Kulta carry fire in succession while the Nebaks brothers nearly overtake them.
The passage repeatedly states that fire has been stolen, carried by runners, and pursued; Wus also proposes stealing fire from brothers at the western edge of the world.
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Myths of the Modocs MYTHS OF THE MODOCS 49 / STEALING FIRE / CHAEIACTERS / MYTHS OF THE MODOCS 53; lines 3233-3329 confidence: high
Wamanik, Tsihlas, Lok, Moi, Kekina, Wulkutska, and Kulta carry fire in succession while the Nebaks brothers nearly overtake them.
Fire is passed from carrier to carrier while pursuers close in, with exhausted carriers handing it off just before failure.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 679-830 confidence: high
Raven encounters fishermen in darkness before the sun shines on the world, is refused fish, threatens to make the sun, then goes to the daylight owner’s house as a hemlock-tree spike swallowed by the chief’s daughter.
Raven obtains the daylight box through transformation and rebirth, releases the sun, deceives the water owner, spills fresh water across the world, and obtains herring by fraud.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 679-830 confidence: high
The fallen child is brought to an old chief, will not eat until two miraculously appearing old men advise food, becomes voracious, consumes winter provisions, is deserted, and then assumes raven shape to seek food.
Raven assumes raven shape and also transforms into a hemlock-tree spike to enter the household where daylight is kept.
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Traditions of the Thompson River Indians of British Columbia HIS MYTH THE MOON AND HIS YOUNGER SISTER. / ABSTRACTS, / ABSTRACTS. / I. THE COYOTE.; lines 7798-7897 confidence: medium
People at Lytton possess a glittering ball; Coyote and Antelope send their sons to steal it, Coyote's son takes it in stone form, Coyote's children are killed, and Antelope's children reach home.
Coyote desires the glittering ball, sends children to steal it, loses his children, runs away with it, and later uses its fragments in an attack.
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Traditions of the Thompson River Indians of British Columbia INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER.; lines 3891-4014 confidence: high
People lack fire; Beaver and Eagle send Swallow to search, and Swallow reports fire in possession of a family at Lkamtci'n.
People lack fire; Beaver and Eagle locate it in another group's possession, use a coordinated ruse involving distraction, water, and a clam shell, and Beaver spreads fire across the country.
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Traditions of the Thompson River Indians of British Columbia INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER.; lines 4017-4132 confidence: medium
The people at the headwaters of Fraser River have no fire; Lytton has fire obtained from Coyote or the Sun; two men go to Tsotcowa’ux Creek for four months of sweat-bathing, gaining visions and knowledge.
One community lacks fire while another has it; two men are sent to get fire and later plan to obtain it from Lytton after transforming.
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Traditions of the Thompson River Indians of British Columbia IX. THE SUN AND HIS DAUGHTER. / X. THE HOT AND THE COLD WINDS. / XI. THE MOSQUITO AND THE THUNDER. / XII. THE ORIGIN OF FIRE.; lines 8174-8195 confidence: medium
Swallow, sent by Beaver and Eagle, discovers the owners of fire at Lytton.
The tale is titled as an origin of fire; Swallow discovers the fire owners, while Beaver and Eagle use capture, distraction, and a clamshell to obtain fire and escape.
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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
The cannibal returns carrying a man; his wife asks to fatten the boys first. After the cannibal plans to kill them, the boys switch beds with his children, steal the magic staff, cross the river on it, and the cannibal kills his own children by mistake and cannot cross without the staff.
The brothers or younger brother steal the cannibal’s magic staff, the house-light, and the wagon and horses.
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Traditions of the Thompson River Indians of British Columbia THE GRIZZLY BEARS AND THE BLACK BEARS. / XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER.; lines 5036-5146 confidence: medium
Stetso' and Eagle continue fighting after reaching the ground; Stetso's birch-bark armor prevents Eagle from hurting him, and Stetso' chokes Eagle, removes his tail-feathers, and flees.
Stetso' obtains Eagle feathers, Buck sinew, and arrowstone through combat, killing, and deception, including lying to set the old men fighting.
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Traditions of the Thompson River Indians of British Columbia XI. THE MOSQUITO AND THE THUNDER. / XII. THE ORIGIN OF FIRE. / XIII. FIRE AND WATER. / XIV. THE SKUNK AND HIS YOUNGER BROTHERS.; lines 8198-8224 confidence: medium
In XIII. FIRE AND WATER, fire and water are kept in boxes in a monster’s house; Elk opens the boxes out of curiosity, and fire and water are obtained.
Fire and water are confined in boxes in a monster’s house and become available after Elk opens the boxes.
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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
Badger secretly approaches the woman, steals her breath into his throat and stomach, and retires. In the morning her people find her dead, and she is buried the next day.
Badger steals the woman’s breath and keeps it in his stomach; the woman is then found dead and buried.
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Traditions of the Thompson River Indians of British Columbia XXXV. THE RAVEN. / XXXVI. THE MOON. / XXXVII. THE MAN WHO STOLE THE HORSE. / XXXVIII. THE BROTHERS.; lines 8662-8675 confidence: medium
A chief orders the brothers to steal the Cannibal's fire, and the younger brother proceeds to do it.
A chief orders the brothers to steal the Cannibal's fire, and the younger brother steals it by tricking the Cannibal with salted food and thirst.
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Traditions of the Thompson River Indians of British Columbia XXXV. THE RAVEN. / XXXVI. THE MOON. / XXXVII. THE MAN WHO STOLE THE HORSE. / XXXVIII. THE BROTHERS.; lines 8662-8675 confidence: medium
At night the brothers change places with the Cannibal's sons, steal the Cannibal's magic staff, escape, and cross a river on the staff.
The brothers steal the magic staff; the younger brother later steals the fire, then the wagon and horses, and finally the Cannibal himself.
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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 7125-7241 confidence: medium
The Upper Lillooet version of the acquisition of fire says two men stole it from a house near salt water; they dammed a creek, flooding the house and throwing the people into confusion.
The Upper Lillooet note says fire was stolen by two men from people near salt water after the men dammed a creek and flooded the house.
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Traditions of the Thompson River Indians of British Columbia XXXVIII. THE BROTHERS. / SS ER ER / NOTES. / HIS MYTH THE MOSQUITO AND THE THUNDER.; lines 7467-7587 confidence: medium
Variant notes identify Crow and Magpie as thieves, mention tail-feathers pulled out, locate old men in Shuswap country near arrowstone-rich mountains, report that the old men would have given arrowstone if asked, say one person alone knew how to flake and chip arrowstone, and assign distribution of chipped arrowstone to Raven or Stetso'.
The notes name possible thieves, describe arrowstone-owning old men and specialist knowledge of flaking, and give Raven or Stetso' as distributors of chipped arrowstone.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7442-7550 confidence: high
Wildcat sees fire across the Columbia River, swims over, enters a house, and finds two old blind sisters who each have five firebrands. He takes and replaces a brand to trick each sister while they count.
Wildcat crosses the Columbia River, deceives the blind sisters who keep firebrands, and steals fire to restore the home fire.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7442-7550 confidence: medium
Wildcat makes cedar bundles the same size as the firebrands, sets them afire, substitutes them, takes two firebrands, ties them upright to his ears, swims back, suffers from the heat, washes his ears, and makes a new fire at home.
Wildcat ties firebrands to his ears while swimming home and suffers heat before washing his ears and restoring the fire.
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native american northeast woodlands
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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: medium
A man captures little summer guardian birds, ties them in bundles, and as long as he holds them they cannot bring summer to the North Country; people plan to free them.
Fisher takes and opens the bundles held by the captor, releasing the beings whose confinement prevents summer.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 5246-5352 confidence: medium
Tcikapis goes to the giant women, shoots a Canada jay, dresses in its skin, and flies about.
Tcikapis dresses in a Canada jay skin, flies about, and steals grease from giant women.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 1885-1982 confidence: medium
The twins find a cave that seems to be a lodge, containing blind, wretched people who say false women took their eyes for a robe of human eyes and that Shagowenotha robbed them of their younger sister; the eye-robe women live toward the north.
The false women have taken eyes to make a robe; the pretended infant steals the robe and the twins restore the eyes to their owners.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2076-2160 confidence: medium
The boy enters the mole again, enters the lodge without the Seven Sisters or their Mother knowing, finds hominy with bear flesh, and hears a voice from the fire.
The boy secretly enters the lodge, obtains the tobacco, carries it away, and is pursued before the chase is abandoned.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2655-2745 confidence: medium
The youth thinks the ornaments would make good presents for a future wife, enters, removes the bracelets and neck ornaments, leaves, and decides to go home.
The youth takes ornaments from the dead woman and is repeatedly brought back to the same village until he returns them.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8205-8300 confidence: high
Yenyent'hwus says tobacco grows on the other side of the world where Deagahgweoses lives; Deagahgweoses stole their tobacco and is a great wizard whom no one can conquer.
Yenyent'hwus says Deagahgweoses stole their tobacco and carried it to the other side of the world; Hodadenon then prepares food and starts out.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23201-23300 confidence: medium
Amid animal noise, the youth sees a long lodge with owls on top calling that a male human is coming; inside are a body resembling his grandfather and boiling corn mush.
The youth enters the long lodge, things in the lodge start leaving, and the old man later asks why the youth robbed him before striking him unconscious.
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Seneca Fiction, Legends, and Myths CURTIN / HSWITTJ / HI WITT J / HEWITT.; lines 26098-26191 confidence: medium
The two speakers affirm friendship; one says he has come from far away, has no relations, is called Hodadenon and the last one, and says his kin were destroyed on the way to the place of women of evil minds; they agree to go together to obtain tobacco.
The companions agree to go together to obtain or rob tobacco, travel toward the evil-minded place, and enter a lodge where tobacco is being made.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 4969-5066 confidence: medium
The strange man tries to steal the clothes; the mantle changes into a panther, which he pacifies by feeding meat before taking the mantle.
The stranger steals Hat'hondas's animal-transforming garments, injures him, and then uses the situation to appear as the successful eagle shooter and claim the daughter.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5367-5462 confidence: high
Near the clearing, the youth calls on a mother mole, his fetish, and asks to enter her body so she can carry him and his bag underground to the tree; she agrees.
The youth bypasses the guardians by traveling underground, luring the eagle away with venison, and stealing chestnuts from the guarded tree.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5465-5563 confidence: medium
The youth reenters the mole, travels underground to the lodge, listens from the mole, and overhears sisters discussing the stolen chestnuts and deciding not to pursue them.
The chestnuts are stolen after prior successful theft by the uncle, and the alternate version places them on a guarded tree and ends with mastery of the chestnuts.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5754-5854 confidence: medium
The mother says the misfortune was caused by her six sisters; wampum beads pass from them, her lower body hangs in the public assembly lodge for gathering beads, and she gives her son orenda to summon whatever aid he needs.
The lower half of the mother's body is stolen and hung in a public assembly lodge so that wampum beads may be gathered from it.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 19333-19429 confidence: medium
A hunter flees a following Genonsgwa, climbs a lodged tree trunk, and is revealed when the Stone Coat uses a magical finger that points toward him; the hunter takes the finger and runs.
The hunter takes the magical finger, the Stone Coat offers friendship for its return, the man throws it back, and the two remain friendly afterward.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 10871-10964 confidence: high
The stranger puts on the young man's garments and takes his pouch, knowing their orenda; the young man wakes to find them gone and the stranger's worn, soiled things left behind.
The stranger intentionally steals garments and a pouch identified as having orenda, or magic power, and uses them to impersonate the young man.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 10966-11054 confidence: medium
Villagers skin, cut up, and carry home the game; the younger daughter tells the elder sister that the elder sister's husband stole the garments and that the recovered garments aid her husband's powers.
The younger daughter says the elder sister's husband stole the garments and that the recovered garments aid her husband's power; the elder sister repeats the theft accusation.
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Seneca Fiction, Legends, and Myths HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION; lines 3351-3473 confidence: medium
The elder woman places a small animate finger on her palm and asks where the man is; it points toward him. The hunter steals the finger and escapes while the women plead for its return.
The hunter recognizes the animate finger's value, steals it from the Genonsgwa women, and uses it to escape and navigate.
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Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 19963-20053 confidence: high
The hunter enters a small lodge, is fed green-corn hominy by a small woman, sees a tiny baby, takes it, runs away, and a tempest uproots and throws trees.
The hunter takes the tiny baby from the small lodge, a violent tempest follows, and Djogeon demands the baby's return.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 18117-18206 confidence: high
Two brothers live in a secluded forest lodge; the elder warns the younger to guard against harm and says a human skull and other sacred things are hidden under his bed and must not be shown.
The skull is described as part of sacred things hidden in secret, and visiting women snatch it and flee in two episodes.
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Seneca Fiction, Legends, and Myths MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT / SS?SJ FICTION 181; lines 4473-4578 confidence: medium
The old man, wearing the stolen panther-skin robe, reaches the chief's village across a broad river; the eldest daughter ferries him, hears his claim that he comes from the east seeking a wife, and accepts him as husband.
The old man wears the stolen panther-skin robe and the elder brother says the old man stole his enchanted outfit.
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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
On the morning of a council, while the eldest daughter and her husband sleep, the youngest daughter's husband takes back the panther-skin robe, moccasins, leggings, and fisher-skin pouch that had been stolen from him by craft, and dons them.
The passage states that enchanted garments and accouterments had been stolen by craft and are later recovered by their rightful owner.
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Seneca Fiction, Legends, and Myths S55S1 LEQBNDB 497 / CUBTIN. / CDBTIN, / BXWITT.; lines 22505-22611 confidence: medium
The youth reaches the hanging skin before it detects him, seizes it, asks it not to report his taking the chestnuts, and gives it the bark object as a valuable wampum belt; the skin admires it and agrees not to give the alarm.
Gajihsondis takes a guarded bark case of chestnuts after gaining the watcher’s silence, and the old woman and daughters identify the act as a robbery and pursue him.
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Seneca Fiction, Legends, and Myths SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX / HIWITTJ / FICTION; lines 12494-12585 confidence: medium
Doonongaes travels westward day and night for a month, reaches a broad opening with a lodge in the middle, goes underground to approach it, and sees two very old women inside singing.
Doonongaes decides to steal the lodge and carries it away with the old women inside.
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Seneca Fiction, Legends, and Myths SS?SJ FICTION 181 / HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS; lines 10817-10868 confidence: medium
A crying woman with two boys says one boy stole and destroyed a feather; she asks the hunter to kill a hawk on a tree and give it to the feather-owner as the feather.
One cub steals and spoils a feather belonging to Dagwanoenyent, causing anger, pursuit, and fear of death.
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finnish karelian
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 338-431 confidence: high
The Sun and Moon are stolen from heaven and hidden in a cave of a copper-bearing mountain by the wicked hostess of Sariola; Ukko, compared with Atlas, relinquishes support of the heavens, thunders near dark clouds, and strikes fire from his sword to make a new sun and moon.
The Sun and Moon are stolen from heaven and hidden in a cave in a mountain.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 338-431 confidence: high
The Sun and Moon have families; one son of Piv aids Wainamoinen against the Fire-fish with a magic knife, while Panu the Fire-child restores fire stolen by Louhi; Castren infers that ancient Finns regarded fire as a direct emanation from the Sun.
Panu, a son of the Sun, returns fire stolen by Louhi; the passage also reports Castren’s inference that fire was regarded as a direct emanation from the Sun.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 338-431 confidence: high
The Sun and Moon are stolen from the heavens and hidden in a cave of a copper-bearing mountain by the wicked hostess of Sariola; Ukko, compared with Atlas, relinquishes support of the heavens, thunders, and strikes fire from his sword to kindle new luminaries.
The Sun and Moon are stolen from heaven and hidden in a mountain cave.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 338-431 confidence: high
Two sons of the Sun appear: one aids Wainamoinen against the Fire-fish by giving him a magic knife from heaven, and Panu the Fire-child returns fire stolen by Louhi; Castren interprets the myth as treating fire as an emanation from the Sun.
Panu, the Fire-child and son of the Sun, brings back fire stolen by Louhi.
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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 433-517 confidence: medium
Ahto is chief water-god or Wave-host, lives with Wellamo at the sea bottom in Ahtola, possesses fish and the Sampo, which Louhi dragged into the sea while trying to regain it from Kalevala heroes.
Ahto possesses the Sampo, a talisman of success, after Louhi dragged it into the sea while trying to regain it from Kalevala heroes.
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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 960-1054 confidence: medium
The preface compares Finnish heroes with the Niebelungs, says they woo maidens of the North, and says they raid Lapland to possess the mysterious Sampo, likened to the Golden Fleece.
The passage describes repeated inroads into Lapland to possess the envied Sampo.
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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 960-1054 confidence: medium
The passage describes a contest between Light/Darkness and Good/Evil, assigns Finns and Lapps to those sides, and says Finnish heroes woo northern maidens and seek the Sampo in Lapland, with explicit comparisons to the Niebelungs and the Golden Fleece.
The heroes make inroads into Lapland to possess the envied Sampo treasure.
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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: high
The contents include headings in which Louhi steals Sun, Moon, and Fire, the Fire-fish is captured, and the Sun and Moon are restored.
A rune heading states that Louhi steals Sun, Moon, and Fire.
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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.
A contents entry says Louhi steals Sun, Moon, and Fire, followed by related entries for Fire-fish capture and restoration of Sun and Moon.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20223-20369 confidence: medium
Ilmarinen says the Sampo and lid are hard to capture; Louhi carried them to Pohyola’s stone-mount/copper mountain, where nine locks and deep roots secure the treasure.
The Sampo is described as taken by Louhi, hidden in a locked mountain, and targeted by Wainamoinen and Ilmarinen for seizure or recovery.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21294-21487 confidence: high
Wainamoinen answers that the hosts of Kalevala inquire for the Sampo and have journeyed to divide the treasure.
The heroes seek the Sampo, Louhi refuses to divide it, Wainamoinen threatens force, and the heroes remove it from Pohyola after the inhabitants are put to sleep.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21294-21487 confidence: high
“No one would divide a partridge, / Nor a squirrel, with three heroes; / Wonderful the magic Sampo, / Plenty does it bring to Northland.”
After Louhi refuses to share the Sampo, Wainamoinen says they will take it by force; the heroes magically subdue Northland, open the mountain stronghold, remove the Sampo, and hide it in their ship.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21489-21680 confidence: high
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.
The passage states that the Sampo and its lid have been captured and are missing from the locked mountain chamber, after which Louhi invokes forces to stop the fleeing vessel and recover the golden 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.
The Sampo and lid are described as captured and later found gone from chambers behind nine copper locks in the copper-bearing mountain.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21682-21883 confidence: medium
Wainamoinen asks Iku-Turso why he rose from the waters; Iku-Turso says he came to destroy the Kalew-heroes and return the Sampo to Pohyola, then promises to leave forever if spared.
Iku-Turso says he came to return the Sampo to Pohyola, and Louhi later arms a war-ship to retake the wondrous Sampo from Wainola's heroes.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21682-21883 confidence: medium
Wainamoinen questions Iku-Turso; Iku-Turso says it came from under the billows to destroy the Kalew-heroes and return the magic Sampo to Pohyola, then promises permanent withdrawal if spared and freed.
Iku-Turso says it came to return the magic Sampo to Pohyola, and Louhi later arms a fleet to re-take the wondrous Sampo from the heroes of Wainola.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23372-23562 confidence: high
Louhi captures the Sun and Moon, carries them to upper Northland and Sariola, hides the Moon in a many-colored rock and the Sun in an iron-banded mountain, and orders them to hide in Pohyola's caverns until she frees them.
Louhi captures the Moon and Sun and hides them in a rock, mountain, and caverns so they no longer shine.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23372-23562 confidence: high
After the golden Moon and silver Sun vanish, Louhi steals fire from Northland and Wainola; homes become cold and dark, and darkness reigns in Kalevala and Ukko's home.
Louhi steals fire from Northland and Wainola after the lights vanish, leaving dwellings cold and causing darkness to reign.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23372-23562 confidence: high
Louhi, hostess of Pohyola, captures the Moon and Sun from their trees, carries them to upper Northland and dark Sariola, hides the Moon in a many-colored rock and the Sun in an iron-banded mountain, and says they will not shine until she frees them with nine sable horses.
Louhi captures and hides the Sun and Moon, steals fire from Northland and Wainola, and darkness and cold rule homes, Kalevala, and Ukko's dwelling.
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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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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24521-24719 confidence: high
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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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5211-5401 confidence: high
Wainamoinen tells Ilmarinen to climb the tree and bring down the golden moonbeams, the Moon, and the Bear; Ilmarinen climbs the golden fir toward the bow of heaven to bring them down.
Wainamoinen tells Ilmarinen to climb the tree and bring down the Moon, Bear, and moonbeams; the tree describes this as taking or stealing its starlight and Bear.
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egyptian
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK / REMARKS; lines 1642-1734 confidence: medium
When Setna forces Na-nefer-ka-ptah’s tomb, he finds Ahura seated by him with the precious magic roll between them and Mer-ab present; Ahura recounts their history and weeps when Setna carries the roll away.
Setna forces Na-nefer-ka-ptah’s tomb, finds the magic roll with the dead family, and carries the roll away, causing Ahura to weep.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK / REMARKS; lines 1828-1919 confidence: high
Thoth discovers Na-nefer-ka-ptah’s seizure of the book only after some days, complains to Ra, and the remarks describe Ra as a required authority while gods act through a power or angel; the passage contrasts this with Anpu and Bata.
The passage refers to Na-nefer-ka-ptah’s seizure of Thoth’s book and Setna’s later struggle to obtain the magic roll, whose spells extend perception to animal speech and the unseen.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK / REMARKS; lines 1921-1992 confidence: medium
The fifth act describes Na-nefer-ka-ptah's victory, his requirement that Setna reunite the family in his Memphis tomb, Setna's praises, the tomb becoming bright again after the magic roll was taken away, and restitution with compensation.
The tomb becomes bright again after Setna restores what he took away, described as a magic roll, and he must also provide compensation.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1266-1364 confidence: medium
In the tomb are Na-nefer-ka-ptah, Ahura's ka, offerings, and the book; Setna identifies himself, asks for the book, is refused, and says he will take it by force.
Setna says he will carry away the book by force after Na-nefer-ka-ptah says it cannot be given to him.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1366-1458 confidence: high
The magical workmen labor day and night, reach the book's place, and Na-nefer-ka-ptah makes a shoal in the river; he finds entwined serpents, scorpions, crawling things, and a deathless snake around the box.
Thoth states that Na-nefer-ka-ptah forced himself into his place, robbed it, seized the box with the writings, and killed the guards who protected it.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1460-1552 confidence: high
Setna says, "Give me the book which I see between you and Na-nefer-ka-ptah; for if you do not I will take it by force."
Setna demands a book held between the dead Ahura and Na-nefer-ka-ptah, threatens force, takes it from the tomb, and refuses to return it.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1554-1639 confidence: medium
Setna embraces his living children; the king says he had warned Setna and commands him to take the book back to Na-nefer-ka-ptah with a forked stick and a fire-pan.
The king says Setna must take the book back to the place from which he took it and to Na-nefer-ka-ptah.
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Legends of the Gods: The Egyptian Texts, edited with Translations CHAPTER IV. / THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS.; lines 2566-2654 confidence: medium
Ra is introduced as self-created creator and king with many unknowable names; Isis has words of power and meditates on gaining knowledge of the holy god's Name.
Isis seeks Ra's Name, creates the serpent that afflicts him, then asks him to tell the name needed for life.
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Legends of the Gods: The Egyptian Texts, edited with Translations CHAPTER IV. / THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS.; lines 2655-2726 confidence: medium
The poison is not driven out and Ra does not improve; Isis says his name has not been mentioned and asks him to declare it so the poison will come forth and he will live.
Ra is made to yield up his name after Isis requires it for the poison’s removal; she also instructs Horus that Ra must swear to give his two eyes.
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Legends of the Gods: The Egyptian Texts, edited with Translations INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION. / THE LEGEND OF THE DESTRUCTION OF MANKIND. / THE LEGEND OF RA AND ISIS.; lines 782-843 confidence: medium
Ra cries out in agony, loses speech for a time, describes the bite to the gods, and says even his words of power and secret name hidden in his body did not prevent the deadly serpent bite and fiery pain.
Ra's secret name is hidden in his body or heart; Isis obtains it through guile and pressure while Ra suffers, and her spell becomes irresistible after she knows it.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SHRINES OF TEM 353 / KHEPERA 355 / THE FATHER OF THE GODS 357 / RA IS POISONED 361; lines 16027-16107 confidence: medium
Ra is aged; his spittle falls to earth; Isis kneads it with earth, forms a sacred serpent in dart form, and lays it in Ra's path.
Isis first makes and places the serpent that poisons Ra, then appears as a magical healer and asks him to reveal his name.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FORMS OF AMEN-RA / FORMS OF AMEN-RA 19 / NAMES OF AMEN 21 / MENTHU 23; lines 1572-1621 confidence: medium
Akizzi, governor of Katna, reports to Amen-hetep III that the king of the Khatti seized and carried off the image of the Sun-god, and asks for gold to ransom it.
Akizzi reports that the king of the Khatti seized and carried off the Sun-god image and asks Egypt's king for gold to ransom it.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II METTERNICH STELE / AAAAAA / AAAAAA / METTEHNICH STELE; lines 15855-15990 confidence: medium
The passage says Egyptians were tolerant of alien gods and gives no evidence that they suppressed the gods of conquered peoples, though they might carry off foreign divine images to display Egyptian divine superiority and reduce the importance of foreign cult centers.
The passage says Egyptians may have carried off images of foreign gods to display the superior power of Egyptian gods and weaken foreign cult centers.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14533-14609 confidence: medium
Brugsch is reported as identifying Set with downward solar motion, destructive summer heat, theft of light from Horus or Ra, withdrawal of new-moon light brought by Thoth, storms, earthquakes, eclipses, reversal of order, and moral evil.
Set is said to steal light from Horus or Ra after the summer solstice and to withdraw the light brought by Thoth with the new moon.
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The Literature of the Ancient Egyptians CHAPTER VII / LEGENDS OF THE GODS / THE DESTRUCTION OF MANKIND / THE LEGEND OF RA AND ISIS; lines 2744-2836 confidence: medium
Ra is old and dribbles spittle; Isis takes the spittle, mixes dust into it, makes a fork-tongued serpent that can cause inescapable death, and places it on Ra's path.
Isis creates the serpent that poisons Ra and then obtains his hidden name under the condition of curing him.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11316-11398 confidence: high
A myth tells how Zu the storm-bird stole the divine tablets of destiny from Bel while Bel poured pure water and mounted his throne, fled to Mount Sâbu, and was eventually overcome by stratagem so the tablets could be restored.
Zu steals the divine tablets of destiny, seeks to establish his own command, flies to Mount Sâbu, and the tablets are restored to Bel by stratagem.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11666-11746 confidence: high
Xisuthros tells Gilgames of a thorn-covered immortality plant at the ocean bottom; Gilgames dives for it and retrieves it, but a serpent steals it while he bathes, and the plant that changes age into youth is lost to humankind.
A serpent smells the plant that changes age into youth and steals it while Gilgames bathes.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 9179-9240 confidence: high
A legend says Zu stole the tablets of destiny from father Bel's breast and temporarily gained the right and power to control the fate of the universe.
Zu steals the tablets of destiny from father Bel and temporarily gains power over the fate of the universe.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 9242-9326 confidence: high
Zu is described as “the divine thief who stole the tablets of destiny” and as “the storm-bird,” compared with the roc and a Chinese storm-bird.
Zu is directly identified as a divine thief who stole the tablets of destiny.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5781-5877 confidence: medium
Ra’s saliva falls to the ground; Isis kneads it with dust, molds a sacred serpent like a spear-shaft, and places it on Ra’s road.
Isis creates the serpent that poisons Ra, then conditions relief on obtaining the hidden name; the author states that she uses magic to force Ra to hand over his name and powers to Horus.
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estonian
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO X / THE HEROES AND THE WATER-DEMON / CANTO XI / THE LOSS OF THE SWORD; lines 2618-2719 confidence: medium
Kalevide draws his sword to trim timber, and the sorcerer resolves to possess it but withdraws into the forest to wait.
The sorcerer waits until Kalevide sleeps, uses incantations and magic herbs, and takes the sword from its master's side.
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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 CINDERELLA. / THE DRAGON-SLAYER. / THE ENVIOUS SISTERS. / THE GIFTED BROTHERS.; lines 9514-9606 confidence: medium
Sharpeye sees guards around the apple-tree and “an old grey-bearded man with a golden apple in his hand in an iron net”; the king arrives and is told the thief cannot break the magic meshes.
The thief is captured holding a golden apple, is made to disclose the stolen property, and all the golden apples are recovered.
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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 4864-4976 confidence: medium
The prince kills the sleeping calf in the stall; the cow groans but does not wake; the red reel falls from the calf's brain and shines like a little sun.
The prince kills the calf, removes the shining red reel from its brain, and the Old Boy later identifies the reel as stolen.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SECTION I / THE MILKY WAY. / THE GRATEFUL PRINCE. / SLYBOOTS.; lines 5279-5379 confidence: high
After the old man goes to bed and the fire is extinguished, Slyboots hides behind a beer-barrel. The girls say the loss of the ring of strength is irreparable, and they tell him of the old man's magic sword and rowan-wood rod, whose powers are army-destruction and bridge-making over the sea.
Slyboots obtains the old man's ring earlier in the story as referenced here, then seizes the magic sword and rowan-wood rod; the old man calls the treasures stolen.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SECTION I / THE MILKY WAY. / THE GRATEFUL PRINCE. / SLYBOOTS.; lines 5381-5471 confidence: high
Slyboots obtains the birds and reaches the sea-shore with his booty; on the bridge he hears a former acquaintance call 'Nicodemus, my son' and ask whether he has stolen the birds, and he answers yes while hastening away.
Slyboots takes gold- and silver-plumed birds and later gold and silver vessels from the under-world, with the passage explicitly framing the birds as stolen and the return as booty.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SECTION I / THE MILKY WAY. / THE GRATEFUL PRINCE. / SLYBOOTS.; lines 5473-5552 confidence: medium
The Old Boy pursues Slyboots to the shore, questions him about stolen gold and silver utensils, and Slyboots admits the theft while refusing to return.
Slyboots steals gold and silver utensils and leaves the Old Boy despoiled of all his magic treasures.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE COURAGEOUS BARN-KEEPER. / THE GALLOWS-DWARFS. / THE TREASURE AT KERTELL. / THE GOLDEN SNAKES.; lines 13502-13547 confidence: medium
“The Devil’s Treasure”: a travelling Swedish shoemaker sees a night fire on Sand Mountain, finds an iron chest containing a pot of gold, takes some, leaves his situation, wanders to Ringen, and becomes shoemaker to the castle.
The shoemaker follows a night fire to an iron chest containing gold, takes some, and is later confronted about the money he took.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE ENVIOUS SISTERS. / THE GIFTED BROTHERS. / THE IDIOT'S LUCK. / THE MAGICIAN'S HEIRS.; lines 9644-9726 confidence: medium
Introductory note: the traveller appropriating magical properties disputed by sons of a dead magician is widely distributed, occurs for example in Hasan of El Basrah, and the Esthonian 'Dwarf's Quarrel' makes the articles the leading motif with details resembling some Celtic fairy tales.
The narrator says the traveller appropriates the magical properties, and in the Esthonian tale the referee uses the items against the quarrelling dwarfs and then takes them to the wedding.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GALLOWS-DWARFS. / THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS.; lines 13620-13703 confidence: high
The section introduces “Maidens who Bathed in the Moonlight”; a young man seeking secret knowledge consults a famous necromancer, who tells him about the serpent king's St. Mark's Day court, heavenly goat's milk, and bread ordeal.
The young man seeks hidden knowledge, is told to take bread dipped in heavenly goat's milk from before the serpent king, succeeds, and flees pursued by serpents.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GALLOWS-DWARFS. / THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS.; lines 13900-13990 confidence: medium
The youth determines to gain the ring by craft; the maiden takes the casket key from her bosom but replaces it, saying there is time later.
The youth resolves to possess the ring by craft and attempts to induce the maiden to show it.
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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 13992-14084 confidence: medium
The youth asks to try the ring, and the maiden gives it to him. She tells him that the ring-finger of the left hand gives invulnerability to sharp weapons; neither her knife nor his own can wound him.
The youth obtains the ring from the maiden under the pretense of trying it and then escapes with it; the maiden calls this treachery.
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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 14086-14168 confidence: medium
The monster struggles for three days and nights, shaking the earth for fifty miles; when it weakens, the young man uses his ring to lift a stone too heavy for twenty men and beats the monster until it shows no life.
The ring lets the man lift an enormous stone and fly like a bird; the Hell-Maiden calls it her stolen precious jewel, recovers it, and punishes him.
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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 16199-16484 confidence: medium
Moon entries include the moon seeking maidens, sons and daughters of the moon, moon stolen by sorcerers, moon-stories, and figures in the moon.
The passage includes the entry 'Moon stolen by sorcerers.'
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG. / FOOTNOTES:; lines 8845-8954 confidence: medium
The editor comments that some Esthonian tales have a higher moral tone than usual; in the 'Northern Frog,' stealing a talisman from a demon trying to entrap one's soul is considered wrong and karmically punishable, unlike the morality of many folk-tales.
An editorial note says that in the story of the 'Northern Frog' it is considered wrong and karmically punishable to steal a talisman from a demon who is trying to entrap one's soul.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE WONDERFUL HAYCOCK. / THE MAGIC EGG. / EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL.; lines 11958-12013 confidence: high
A Kanteletar ballad is said to have the sun and moon stolen by German and Estonian sorcerers; in the Kalevala they are stolen by Louhi, witch-queen of Lapland.
The passage explicitly mentions stolen sun and moon episodes in the Kanteletar and Kalevala comparisons.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE WONDERFUL HAYCOCK. / THE MAGIC EGG. / EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL.; lines 12015-12092 confidence: high
The son proposes stealing the thunder-weapon from Kõu, and demands that the Devil abandon the claim to his soul as the reward for his help.
The son and Devil plan to steal Kõu's guarded thunder-weapon, and the son removes it while Kõu sleeps.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE WONDERFUL HAYCOCK. / THE MAGIC EGG. / EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL.; lines 12094-12183 confidence: high
The son consults a sorcerer near Finland, reports where the thunder-weapon is hidden, and the sorcerer sends the Eagle of the North to tell Father Kõu.
The thunder-weapon is described as stolen property hidden away; Kõu recovers the instrument from the Devil's locked chamber in Põrgu.
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ethiopian christian
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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 7177-7306 confidence: medium
Solomon enters his tent, weeps bitterly, and asks God whether He wills to take away the Tabernacle of the Covenant in Solomon’s days.
Solomon laments that the Tabernacle, Zion, or “our Lady” has been taken away, and that light, honour, majesty, and life have been removed from his people and given to others.
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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: high
Menyelek, Tamrin, and eldest sons of Jewish notables conspire to steal Tabernacle Zion, intending to keep the God of Israel with them; the Tabernacle is described with its materials, heavenly pattern, and sacred contents.
Menyelek, Tamrin, and selected young nobles conspire to steal Tabernacle Zion, remove it from its chamber, substitute a duplicate, and carry it away toward Ethiopia.
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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: high
A conspirator with chamber access removes Tabernacle Zion from under its curtain and substitutes a same-sized wooden construction.
A conspirator replaces the real Tabernacle with a wooden construction of the same size and shape, delaying discovery of the theft.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1850-1961 confidence: medium
The son of Solomon enters the House of the Lord to pray, sees the Tabernacle of the Covenant rise, is pleased, determines to carry it to his own country, and tells Solomon of this intention.
After seeing the Tabernacle rise, the son determines and announces that he will carry it off to his own country, but Solomon forbids the act and states that only priests may carry it.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1964-2078 confidence: high
The young man secretly commissions a wooden case matching the Tabernacle, kills the maker, has other artificers gild and cover it, treats them like the first craftsman, and Solomon knows nothing of the preparations.
The young man prepares a deceptive replacement, compels priests to carry away the Tabernacle at night, and leaves without informing Solomon.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6316-6433 confidence: medium
Azaryas describes paying a carpenter for planks, giving a raft explanation for sea travel, setting and draping the framework in Zion's habitation, taking Zion, hiding it in a hole, and not telling the king until they have travelled far.
Azaryas plans to take Zion, hide it, and avoid telling the king until the travelers are far away, while the Angel later frames the Tabernacle's departure as from God.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6436-6542 confidence: medium
Azaryas wakes the three brethren; they find all doors open, reach the place of Zion, and take the Tabernacle instantly while the Angel is present and directing; the narration says it depended on God's will.
Zion is removed from the sanctuary, carried to Azaryas's house, and pieces of wood are set and covered in the place where Zion had been; Zion is then kept secretly for seven days and nights.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6544-6642 confidence: high
They bade the king farewell and departed; first they set Zion by night on a wagon with worthless stuff, dirty clothes, and stores, then the loaded caravan rose and the horn was blown.
Zion is loaded by night among worthless goods and dirty clothes; the city does not actually know that Zion has been taken, though it senses its majesty is gone.
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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
Zadok fears their sons have carried off Lady Zion, the holy heavenly Zion and Tabernacle of the Law of God. Solomon says the sun he saw long ago was the symbol of holy Zion and asks whether Zadok verified Zion's presence.
Zadok fears the sons have carried off Zion; the sanctuary contains only wooden boards; Solomon says the men robbed the sanctuary and orders pursuit.
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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) PLITE.X / A PLAN / E 2 67 / F 2 83; lines 7097-7174 confidence: medium
Zadok recovers; Solomon orders soldiers to search for fugitives because of the theft, follows the Ethiopian road, and sends horsemen ahead.
The passage frames the search around fear of theft and Solomon later asks whether Zion, the Tabernacle of the Law of God, was with the travelers.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 307-407 confidence: high
Menyelek covered and stole the Ark of the Law from Jerusalem; it is described as probably a Mosaic copy, a gold-plated wooden box, and the Kebra Nagast describes Moses's ship-belly case for the Two Tables.
Menyelek is described as covering and stealing the Ark of the Law from the Temple of Jerusalem, and Ethiopian tradition places the surviving Tabernacle at Aksum.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 67-179 confidence: medium
The passage says Isaac approved Menyelek's means of obtaining the Ark, viewed the removal of Zion's tabernacle as God's will, held that the Jews were unworthy custodians, and says the Ark wished to depart; Ethiopia stretched out her hands to God, and God went with the Ark to preside over Menyelek's kingdom.
The passage notes that Menyelek's means of obtaining the Ark did not trouble Isaac, who saw the removal of Zion's tabernacle as God's will.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) WITH THE CHILDREN OF THE NOBLES / D 2 SI / PLITE.X / A PLAN; lines 6241-6314 confidence: medium
The group swears by the Lord God of Israel, heavenly Zion, the Tabernacle of the Law of God, and references to Abraham, Isaac, and Jacob.
'Azaryas proposes taking Lady Zion, identified with heavenly Zion and the Tabernacle of the Law of God, and Zechariah discusses access, keys, and hidden openings in the House of God.
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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 2354-2474 confidence: high
Solomon tells Menyelek to take the Ark of Michael, but Menyelek considers the Ark of Mary more important, switches the Ark covers, and takes the Ark of Mary.
Menyelek is told to take one Ark but changes the covers and takes the Ark of Mary, then refuses to return it.
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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 2838-2947 confidence: high
The departing Israelites grieve at leaving the Tabernacle of the Law of God; Azaryas proposes taking Zion, swears secrecy, plans a same-sized substitute box, raises money, and hires a carpenter.
Azaryas plans to take Zion from the Holy of Holies and install a same-sized substitute box, and the plan is later carried out.
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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 2949-3069 confidence: high
David II's companions reveal that they have carried off the Tabernacle Zion; Azaryas has Zion dressed; David II dances before her like David I; local people celebrate, and idols in forms of men, dogs, and cats fall and break.
The passage repeatedly describes the Tabernacle Zion as carried off or stolen, and Solomon orders pursuit of those who stole it.
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native american california
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 1374-1533 confidence: medium
Before the hunt, the leader says his grandson will go with Katkatchila; some people plan to take the thing Katkatchila uses to kill deer, and Torihas tells swift Kaisus to stay with him.
The group wants Katkatchila's deer-killing object; Hau takes the weapon from the deer, hides it, and refuses to return it.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 1535-1685 confidence: medium
The people say the flint may be bad to keep in the sweat-house or village and consider sending it away.
Katkatchila reports that his flint has been stolen, while Torihas's group attempts to carry the heavy object far north to avoid harm.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2291-2439 confidence: high
Olelbis sends Tede Wiu for fire; Tede Wiu finds a closed house with no door, sees a glow through a crack, watches five days and nights, and returns without fire.
Tede Wiu cannot enter the closed house, waits beneath the fire basket, catches a fallen spark, and brings it to Olelpanti while Yonot and Tilikus remain unaware.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2750-2903 confidence: medium
Katkatchila asks why Olelbis does not know these people and explains that he and his sister made the great world fire and wakpohas because Torihas and his people stole his flint.
Katkatchila says Torihas and his people stole his flint, and this theft is given as the reason he and his sister made the great world fire and the wakpohas.
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Creation Myths of Primitive America ILHATAINA / HITCHINNA / TIRUKALA / THE FINDING OF FIRE; lines 21566-21576 confidence: high
The passage is headed 'THE FINDING OF FIRE' and states that in such fire-bringing myths fire is 'procured by stealing' and pursuit is strenuous.
The passage explicitly states that fire is procured by stealing in the fire-bringing myths under discussion.
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Creation Myths of Primitive America ILHATAINA / HITCHINNA / TIRUKALA / THE FINDING OF FIRE; lines 21566-21576 confidence: high
The passage is headed 'THE FINDING OF FIRE' and states that in such fire-bringing myths fire is 'procured by stealing' and pursuit is strenuous.
The passage connects the taking of fire with strenuous pursuit and describes pursuers nearly catching up to the carriers.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 9786-9924 confidence: high
Keriha says the news is the best yet, that the two bags should be brought, and that opening one will make the world dark while opening the other will bring daylight; he also values the acorns.
The travelers intentionally take bags containing daylight and darkness from the house beyond the sky; the blind boy then calls it a theft.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 9926-10078 confidence: medium
The brothers go to the great sweat-house at Norwanbuli where Pom Norwanen Pitchen/Norwan lives; Norwanchakus warns Keriha that she is powerful, has much food, and must not be angered or robbed of food.
Norwanchakus warns Keriha not to take anything except what the powerful woman gives; Keriha takes acorns, and the earth opens and sinks until the acorns are dropped.
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Creation Myths of Primitive America PERSONAGES / THE FINDING OF FIRE / THE FINDING OF FIRE / PERSONAGES; lines 15356-15509 confidence: medium
Au Mujaupa keeps the fire in a large sweat-house; his servants outside "kept every one in the world from stealing his fire."
Au Mujaupa keeps fire in a guarded sweat-house, his servants prevent theft, and the travelers approach by night while everyone sleeps.
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Creation Myths of Primitive America PERSONAGES / THE FINDING OF FIRE / THE FINDING OF FIRE / PERSONAGES; lines 15511-15617 confidence: high
Ahalamila says he will get the fire, opens it carefully, hands pieces to old Shushu and Metsi, and fills his own ears with fire before following.
Fire is taken from the ashes, Au Mujaupa explicitly declares that it has been stolen, and pursuers chase the takers to recover it.
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Creation Myths of Primitive America TIRUKALA / THE FINDING OF FIRE / HAIKA KAINA / JUIWAIYU; lines 21666-21783 confidence: high
The First Battle in the World and the Making of the Yanas is said to begin somewhat like Olelbis: a messenger invites the Master of Flint to teach first people deer killing. Kaltsauna, owner of flint, is compared with Wintu Katkatchila, later becomes a lizard, and Katkatchila sets the world on fire when flint is stolen.
In the comparison with Katkatchila, the passage says he sets the whole world on fire when flint is stolen.
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Yana Texts THE ROLLING SKULL.191 / XI. THE DROWMXO OF YOUNG BUZZARD'S WIFE. / XIII. THE FINDING OF FIRE. / THE FINDING OF FIRE.; lines 2982-3123 confidence: high
South of the great river, Au Mujaupa has a large village and sweat-house where he keeps the fire; named people serve him and keep everyone from stealing it.
The needed fire is held and guarded by Au Mujaupa and his servants; Ahalamila covertly removes coals from the sweat-house, and Au Mujaupa declares that fire has been stolen.
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Yana Texts THE ROLLING SKULL.191 / XI. THE DROWMXO OF YOUNG BUZZARD'S WIFE. / XIII. THE FINDING OF FIRE. / THE FINDING OF FIRE.; lines 3125-3255 confidence: medium
Juwaju and Au Mujaupa's people chase three robbers; Chil Wareko drenches and chills them, and Jukami and Patcha nearly freeze them.
The passage calls the fire carriers robbers, depicts a chase by pursuers, and describes fire being quenched and recovered in pieces, while one hidden piece remains with Old Shushu.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 528-623 confidence: medium
“THE THEFT OF FIRE AND THE BURNING OF THE WORLD.”
The section title names a theft of fire, and the narrative opens with people lacking hot fire, suffering uncooked food, and resolving in council to look for fire.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 626-721 confidence: high
The gathered people say they should steal the fire; the chief asks who is a good runner; Fox and 'A'iwicauna identify themselves.
The people explicitly plan to steal fire; Fox and 'A'iwicauna take a burning coal from the fire village while its owners sleep.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 69-203 confidence: medium
Curtin is said not to give informant names or collection places; the passage notes that Yana myths appeared in distinct forms, cites 'Theft of Fire' compared with Sam Bat'wi's version, and reports that Sam Bat'wi and Betty Brown identified Curtin's sources as Round Mountain Jack and 'The Governor.'
The passage names Curtin's myth 'The Theft of Fire' and refers to a version by Sam Bat'wi, indicating a Yana narrative identified by the fire-theft title.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 723-845 confidence: high
Fox, still carrying fire, tells Coyote to hold out his hand, gives him the fire, and then Fox and 'A'iwieauna rush off while returning from the south.
The passage explicitly refers to the two people who had stolen the fire and describes Fox transferring the fire to Coyote.
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oceanic
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Oceanic Mythology ANIMAL AND MISCELLANEOUS TALES 293 / PLATE XXIV / ANIMAL AND MISCELLANEOUS TALES 295 / ANIMAL AND MISCELLANEOUS TALES 297; lines 13729-13807 confidence: high
The bear hangs water-vessels and gathered stream waters in a tree, makes the tree tall, leaves the streams dry, and refuses water to the returning thirsty people because they had left him thirsty.
The neglected bear gathers the water-vessels and stream waters into a tree, leaving streams dry and refusing to give water to the thirsty people.
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Oceanic Mythology MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69; lines 4277-4349 confidence: medium
Ina or Hina is entrusted with family ornaments; Nanga, a thief active when the sun is clouded, tricks her and steals them; her parents beat her and she runs away.
Nanga deceives Ina and escapes with the precious family ornaments entrusted to her care.
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Oceanic Mythology MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73; lines 4352-4459 confidence: medium
At the door to this world, Nuvarahu is stopped from carrying a sacred underworld garment; after the couple passes, the guardian shuts the door against living men, allowing only spirits of the dead to descend.
Nuvarahu tries to carry a sacred garment made in the underworld, but the door guardian discovers it and forces her to leave it behind.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 107 / MYTHS OF ORIGINS AND THE DELUGE 109 / MYTHS OF ORIGINS AND THE DELUGE 111 / MYTHS OF ORIGINS AND THE DELUGE 113; lines 5988-6071 confidence: high
The passage introduces Melanesian fire-origin myths. In a Motu version, the ancestors lack fire and eat raw or sun-cooked food until a dog, snake, bandicoot, bird, and kangaroo see smoke rising out at sea and ask who will get fire.
The dog reaches the island, sees women cooking with fire, seizes a blazing brand, and brings it back to the fireless people.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 109 / MYTHS OF ORIGINS AND THE DELUGE 111 / MYTHS OF ORIGINS AND THE DELUGE 113 / MYTHS OF ORIGINS AND THE DELUGE 115; lines 6074-6152 confidence: medium
Goga cooks her own food with fire from her body, hides traces of the fire, and the youngest youth discovers the secret after finding boiled taro and watching her cook.
Goga hides the fire and cooked food, the youths decide to steal fire, and the youngest secretly takes a firebrand.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 181 / PLATE XVIII / RPL RLE LET BEE LEAD / MYTHS OF ORIGINS AND THE DELUGE 183; lines 9100-9182 confidence: high
Central Celebes account: a deity gives fire to the first men, but they let it go out and send Tamboeja to the nearby sky to get flame.
Tamboeja is told to cover his eyes so he cannot see the making of fire, but hidden eyes under his armpits let him learn the method with flint and steel and bring the secret to earth.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 275 / MYTHS OF ORIGINS AND THE DELUGE 277 / MYTHS OF ORIGINS AND THE DELUGE 279 / MYTHS OF ORIGINS AND THE DELUGE 281; lines 13002-13080 confidence: high
Origin-of-fire myths are described as widespread and of several types; the most widespread tales say fire was owned by birds or animals and the secret was stolen.
The passage identifies a widespread type in which fire is first owned by birds or animals and stolen; the bandicoot and New South Wales accounts show animals taking or redirecting fire from exclusive holders.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 277 / MYTHS OF ORIGINS AND THE DELUGE 279 / MYTHS OF ORIGINS AND THE DELUGE 281 / MYTHS OF ORIGINS AND THE DELUGE 283; lines 13083-13173 confidence: high
A Queensland variant says fire was contained in a snake; animals seek it by making the possessor laugh, a bird's comic movements make fire issue from the snake's mouth, and the passage notes a related belief as widespread in Melanesia and Polynesia.
Animals make the fire possessor laugh so fire comes from the snake's mouth; later people steal a fire receptacle while the owners are overcome with laughter.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 277 / MYTHS OF ORIGINS AND THE DELUGE 279 / MYTHS OF ORIGINS AND THE DELUGE 281 / MYTHS OF ORIGINS AND THE DELUGE 283; lines 13083-13173 confidence: medium
A Queensland account says the wren flies to the sky for fire, hides it under his tail-feathers, falsely claims failure, is exposed by a red spot, and then shows people how to make fire properly.
The wren hides fire from others, and Bootoolgah and Goonur keep the art of making fire secret until others spy and steal it.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 281 / MYTHS OF ORIGINS AND THE DELUGE 283 / PLATE. XXIII / MYTHS OF ORIGINS AND THE DELUGE 285; lines 13176-13269 confidence: high
Southern and eastern Australian accounts are summarized as including creator-being and creation tales, mankind origins, sun as fire kindled by an egg cast into space, sea or water concealed or swallowed, and fire owned by or stolen from animals or birds.
For southern and eastern accounts, the passage says fire origins often involve ownership by and theft from animals or birds.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 39 / THE MAUI CYCLE 45 / THE MAUI CYCLE 47 / PLATE VII; lines 3240-3332 confidence: medium
Maori tales lack a fight with the owner of fire, but elsewhere the fight is important; in Mangaia, Manihiki, Marquesas, and Society Group versions Maui kills the fire-god, Manihiki has him restore the god to life, and Samoa and one Marquesan version have him tear off one arm while sparing the other.
Maui uses stratagem against the Hawaiian birds and threatens one until it reveals fire-making; other versions include conflict with the fire-god.
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Oceanic Mythology MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39 / THE MAUI CYCLE 45; lines 3028-3108 confidence: medium
Maui steals bananas from his blind grandmother; she detects him by smell, learns he is her grandson, forgives him, and gives him a magic club.
Maui steals bananas from a blind grandmother, who later forgives him and gives a magic club; the passage states that stealing food from a blind person is widely current in Polynesia and beyond.
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Oceanic Mythology PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39 / THE MAUI CYCLE 45 / THE MAUI CYCLE 47; lines 3111-3237 confidence: high
Mafuike is an old woman, owner and guardian of fire. She gives Maui fire concealed in her fingers and toes; he quenches each in a stream until only the last remains.
Maui repeatedly receives fire-bearing body parts from Mafuike and secretly quenches each in a stream before returning for more.
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Oceanic Mythology PLATE XII / MYTHS OF ORIGINS AND THE DELUGE 107 / MYTHS OF ORIGINS AND THE DELUGE 109 / MYTHS OF ORIGINS AND THE DELUGE 111; lines 5905-5985 confidence: high
An old woman alone owns fire and can eat cooked food; her son says she is cruel and steals flame to give to the rest of mankind.
The Woodlark old woman's son steals flame from her exclusive possession and gives it to the rest of mankind.
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Oceanic Mythology PLATE XIX / TRICKSTER TALES 201 / TRICKSTER TALES 203 / TRICKSTER TALES 205; lines 10113-10134 confidence: medium
Heavenly maidens fly down to the pool, lay aside their wings, and bathe; the youth watches from hiding, takes one pair of wings, and makes a slight noise.
The youth secretly takes a pair of wings belonging to a heavenly maiden and keeps them despite her request for their return.
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Oceanic Mythology PLATE XIX / TRICKSTER TALES 201 / TRICKSTER TALES 203 / TRICKSTER TALES 205; lines 9993-10111 confidence: high
Seven men steal the crab-maidens' clothing from the shore while they are in the river, preventing return to animal guise, and each man takes one maiden as wife.
In the crab, parakeet, and Halmahera variants, male figures steal garments that allow maidens to resume crab, bird, or flying form, thereby preventing escape.
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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
In an Arunta account, an Opossum-totem man carries the moon in a shield and hides it; a Grass-Seed-totem man steals the shield with the moon, and the Opossum-totem man calls the moon into the sky to give night light.
A Grass-Seed-totem man steals the shield containing the moon, after which the Opossum-totem man calls the moon into the sky to light the night.
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finnic
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Finno-Ugric, Siberian Mythology CHAPTER II / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14304-14386 confidence: high
On a second dive, the First Man hides earth in his mouth to make his own world; as God’s world expands, the hidden earth swells until he nearly suffocates; he confesses, spits it out, and boggy places are formed.
The antagonist hides earth in his mouth or under his heel; the hidden or scattered earth produces bogs, swamps, mountains, or hills.
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Finno-Ugric, Siberian Mythology DREAMS, SICKNESS AND DEATH / PLATE LV / DREAMS, SICKNESS AND DEATH 477 / DREAMS, SICKNESS AND DEATH 479; lines 20942-21003 confidence: medium
Buriat wandering spirits make pale bluish fires at night in deserted huts; the fire can be stolen and makes the successful person rich; spirits gather around the fires to sit or dance without forming a complete ring; the living may see them or hear their song, and spirits flee if seen first.
Buriat wandering spirits make pale bluish fires, and a person who steals this fire becomes very rich.
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Finno-Ugric, Siberian Mythology FAMILY GODS / PLATE XII / FAMILY GODS / FAMILY GODS; lines 5609-5700 confidence: medium
Father may refuse a Vorsud to his son; the son then procures it by robbery and may say, "I leave the smaller, I take the greater," which magicians interpret as receiving the older Vorsud and higher religious standing.
The passage states that a son refused a Vorsud by his father must procure it by robbery, and the act changes religious standing within the family.
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Finno-Ugric, Siberian Mythology HOUSEHOLD SPIRITS / HOUSEHOLD SPIRITS / HOUSEHOLD SPIRITS / HOUSEHOLD SPIRITS; lines 7916-7995 confidence: high
The Tonttu occupies outhouses such as bathhouse, stables, mill, and especially threshing-barn; each threshing-barn has a Riihitonttu that steals grain from neighbours' fields for its own barn.
The Riihitonttu steals neighbours' grain for its barn; the Bearer and Para bring grain, money, milk, cream, butter, and other goods from elsewhere to their owners.
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Finno-Ugric, Siberian Mythology HOUSEHOLD SPIRITS / HOUSEHOLD SPIRITS / HOUSEHOLD SPIRITS / HOUSEHOLD SPIRITS; lines 7916-7995 confidence: medium
A person can create a Para from stolen cast-off female garments, a thread-ball head, and a spindle foot. It carries milk or commodities in mouth or intestines; open milk-closet doors allow full dishes by morning, and the Seed-Para leaves a narrow track through stolen-grain fields.
A Para can be created by fashioning a material body from stolen female garments, a thread-ball head, and a spindle foot.
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Finno-Ugric, Siberian Mythology HOUSEHOLD SPIRITS / HOUSEHOLD SPIRITS / HOUSEHOLD SPIRITS / HOUSEHOLD SPIRITS; lines 7916-7995 confidence: high
The Finns call this spirit Para after Swedish Bjara or Bara. Ingria has Money-, Bread-, and Milk-Paras; the Para brings money, rye, manure, milk, cream, and butter, usually in cat shape, and the Scandinavian Butter-cat is identified with the Lapp Smierragatto.
The Para commonly bears milk, cream, and butter; when the milk-closet door is left open overnight, empty milk and butter dishes are found full in the morning.
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Finno-Ugric, Siberian Mythology PLATE LI / CHAPTER XVII / THE EARTH / THE EARTH 461; lines 20129-20221 confidence: high
Chuvash agricultural ceremonies called “the stealing of earth” are performed when a field loses productive power, to procure productive earth from another person’s flourishing field.
The ceremony is explicitly called “the stealing of earth” and is intended to take productive earth from another person’s flourishing field for use in the home fields.
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Finno-Ugric, Siberian Mythology PLATE XLIX / THUNDER / THUNDER / CHAPTER XV; lines 19601-19707 confidence: high
In a Buriat tale, Porcupine alone knows fire-making; after being mocked, he reveals the secret only to his wife. A hawk sent by the gods overhears his explanation of flintstone and steel, reports it to the gods, and humans learn fire-making from them.
A hawk sent by the gods overhears and steals Porcupine's secret of flintstone and steel, then tells it to the gods, from whom humans learn fire-making.
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Finno-Ugric, Siberian Mythology PLATE XX / WATER SPIRITS / WATER SPIRITS / WATER SPIRITS; lines 8983-9066 confidence: medium
The female Water spirit is long-haired and combs her hair; a peasant frightens a naked Water maid combing on a hill, takes her abandoned comb home, and she comes at night to claim it back.
A peasant takes the comb left by the frightened Water maid; she comes to his house at night to claim it back.
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Finno-Ugric, Siberian Mythology PLATE XXIX / GODS OF SKY AND AIR / CHAPTER XIV / CHAPTER XV; lines 11025-11094 confidence: high
Earth-luck or field-luck can be stolen by taking sod or a little earth from a more fortunate field; Siryans speak to the luck and ask it to follow and give subsistence.
The passage describes stealing earth-luck or field-luck by carrying sod or earth from another field and describes attempts to reclaim it.
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Finno-Ugric, Siberian Mythology PLATE XXX / DEITIES OF THE EARTH / DEITIES OF THE EARTH / DEITIES OF THE EARTH; lines 11373-11462 confidence: medium
Northern Cheremiss blow horns after field-labour, keep them secretly, avoid blowing them during a dangerous time, and wedding-procession members try to steal them for corn-luck.
Wedding-procession members attempt to steal horns from the bride's home because they believe the horns carry corn-luck.
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Finno-Ugric, Siberian Mythology THE CREATION OF MAN / PLATE XLIV / THE CREATION OF MAN / THE CREATION OF MAN; lines 16639-16718 confidence: medium
Shibegeni-Burkhan wakes, sees the burning torch and plant before Madari-Burkhan, lights his own candle, extinguishes the other, and moves the plant into his own vessel; in the morning the others accept him as life-giver and guardian.
Shibegeni-Burkhan steals the fire and plant from Madari-Burkhan, and Madari declares that the people Shibegeni enlivens will steal and quarrel.
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Finno-Ugric, Siberian Mythology THE GREAT MOTHER / THE STARS / THE SUN AND THE MOON / THE STARS; lines 18440-18521 confidence: high
The passage introduces a Buriat tale as a description of the confining and liberating of heavenly lights, a theme said to be favored in the stories of many peoples.
The passage explicitly identifies the Buriat tale as a description of confining and liberating the heavenly lights; the sun and moon are obtained through hospitality gift-giving, locked away, and later restored.
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Finno-Ugric, Siberian Mythology THE STARS / THE POLE STAR AND THE LITTLE BEAR / THE GREAT BEAR / THE STARS; lines 18694-18770 confidence: high
A widespread tale says the seven old men or seven Khans are accused of theft; the Mongols say the seven Burkhans stole a star from the Pleiades, which now have six, and identify the stolen star with Alcor near the Great Bear's arch; among Mongols it becomes a god of thieves.
The passage repeatedly explains Alcor as a star or maiden taken from the Pleiades by the Great Bear figures, leaving the Pleiades with six stars.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE; lines 15839-15918 confidence: medium
The Rauhina tree is described as a probable relic of a tree of life; Garuda, a mythological eagle and robber of Soma, breaks off a branch, and Iranian folk-poetry has a mythological bird in the crown of the tree of life.
Garuda is called the robber of Soma and breaks a branch from the Rauhina tree; the passage also notes an Iranian mythological bird in the crown of the tree of life.
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Finno-Ugric, Siberian Mythology WATER SPIRITS / PLATE XXII / S, -A / WATER SPIRITS; lines 9426-9509 confidence: medium
At sunrise the Water spirit may leave cattle on shore; an animal can be seized by circling it once or three times with iron so it cannot return to the water.
The Water spirit’s and Maahiset’s cattle can be taken by ritual action involving iron or steel, preventing return to the otherworldly element.
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maori
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race PRIESTESS PERFORMING INCANTATIONS. / CHIEF LYING IN STATE. / THE CURSE OF MANAIA. / THE CURSE OF MANAIA. 163; lines 5164-5222 confidence: high
The women secretly take the gods Maru, Te Iho-o-te-rangi, Rongomai, Itupawa, and Hangaroa; lacking a canoe, these gods serve as a canoe to cross the sea. The passage adds that the first canoes from Hawaiki to New Zealand carried gods of sweet potatoes and fish but no gods for human beings, while prayers, incantations, and knowledge of enchantments were kept secretly in memory.
The women take the gods of the people by stealth, with several gods named.
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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 1117-1233 confidence: medium
The pigeon form's white breast, apron-like feature, and black throat feathers are linked to Maui's mother's stolen belt, apron, and fastening; Maui sits cooing on a tree bough.
Maui's pigeon form is explained through his mother's belt and apron, which he had stolen while she slept.
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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 4376-4506 confidence: medium
The completed canoes are dragged afloat and loaded with goods and crews; Tama-te-kapua realizes his canoe lacks a skilful priest and plans to outwit Ngatoro-i-rangi, chief of Tainui.
Tama-te-kapua uses a religious-rite pretext to get Ngatoro-i-rangi and Kearoa aboard, then orders the Arawa to sail away so he has a priest and wise man on board.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE LEGEND OF RATA, / THE ADVENTURES OF RATA. 109 / THE ADVENTURES OF RATA. 11 / THE ADVENTUEES OF RATA. 115; lines 3747-3770 confidence: medium
Rata rushes suddenly upon the priests; surprised and uncertain of their enemy, they make little resistance and are slain.
After killing the priests, Rata snatches up the bones of his father from the sacred-place context and carries them away by canoe.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE SWING. / THE LEGEND GF TAWHAKI. 73 / THE LEGEND OF RTJPE. / HIS ASCENT INTO HEAVEN.; lines 3024-3151 confidence: medium
Kae makes excuses not to return in the canoe; the passage calls this a trick so that he can ride Tutunui, whose flesh he knows to be savory.
Kae's stated refusal to take the canoe is a trick to secure a ride on Tutunui; he then violates Tinirau's instructions, causes the whale's death, and eats it with his people.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE TWO SORCERERS. 275 / THE TWO SORCERERS. 277 / K 0 H I N E M U T U R O T O R N A. / THE MAGICAL WOODEN HEAD,; lines 8504-8557 confidence: medium
Warriors and armies try to destroy the sorcerers and carry off the head as a genius for their own district, but all perish; travellers on the forest track near Waimatuku also die by its magical influence.
Warriors and armies attempt to carry off the head as a genius for their own district so that its magical powers may serve them.
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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 desired Kahui-rango are to be taken from a storehouse or house, and Rongo-i-tua's crew attacks the house and removes the slain.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 DEATH OF EI-PAPA AND 0-TAKOU WAKEIOES. 273 / GUNS FIRST USED IN THE SOUTH. 275 / TAMA-I-HAKA-NUI AND HIS COUSIN. 277 / RAU-PARAHA APPEARS IN THE SOUTH. 279; lines 12324-12391 confidence: medium
After Rau-paraha’s withdrawal, survivors of the Aka-roa party returned home, found the clothing or mats of the two killed chiefs at the attack site, carried them home, used them, and were reported to have stolen and used the mats.
The dead chiefs’ mats are taken and used, this is reported as stolen and used, and Tama-i-hara-nui attacks to avenge the insult to deceased relatives.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 EANGI-TAMA, FROM THE NORTH ISLAND. 177 / TUAHU-EIEI AND HIS ENEMIES. 181 / KORAKO AND HIS FIKST VICTIM. 183 / TE-KAPU-WAI AND HIS WAKS. 185; lines 8807-8896 confidence: high
Te-rua-pu says the attackers have caused no death, then enters the water around part of the pa, creeps in, steals the symbol of the god Koko-nui-a-tau/Rongo-nui-a-tau, and brings it to the attacking force.
Te-rua-pu infiltrates the pa and steals the kept symbol of the god Rongo, bringing it to the attacking force.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 EUA-WHAEO, TU-PAI, AND TUMU-WHAKAIRIHIA. 43 / CHAPTER II. / UE-NUKU. / UE-NUKU AND EUA-TAPU.; lines 2752-2830 confidence: medium
In the Nga-i-tahu version, Ue-nuku returns from a journey, seeks his comb, and is told that Rua-tapu used it.
Rua-tapu uses or takes Ue-nuku's sacred comb, is said to lack the right to use it, and is rebuked for the act.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 HOEANA AND UE-XUKU. 35 / KEVEXGE OP EUA-TAPU. 37 / THE CANOE NUKU-TEEE. 41 / EUA-WHAEO, TU-PAI, AND TUMU-WHAKAIRIHIA. 43; lines 2599-2698 confidence: medium
Rua-wharo and his brother test their newly gained art by chanting incantations taught by Tumu-whakairihia to rob the people of power to remove the canoe.
Rua-wharo uses incantations taught to him to rob the canoe handlers of the power to remove Taki-tumu and says he wants to take charge of the canoe in order to get possession of it.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 HOEO-UTA WRECKED. 101 / CHAPTER V. / RONGO-I-TUA AND KAHUI-TUPUA. / KUMAEA OBTAINED FROM PO-TIKI. 107; lines 5216-5309 confidence: medium
Rongo-i-tua brings kumara from Hawaiki in his waist-belt, slays the Po-tiki sub-tribe, and takes kumara from them.
The passage says Rongo-i-tua slew Po-tiki and took kumara from them.
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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: high
Rua-wharo and Tu-pai determine to take the god Kahu-kura with them, placing him in the center of the canoe to direct its course; priests guard the god.
Kahu-kura is guarded by priests, and Tu-pai kills the guardians so the god can be conveyed aboard Taki-tumu.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 OBTAINING KUMARA AT HAWA-IKI. 99 / HOEO-UTA WRECKED. 101 / CHAPTER V. / RONGO-I-TUA AND KAHUI-TUPUA.; lines 5159-5213 confidence: medium
One canoe is made by the Kahui-tupua; they embark with Rongo-i-tua as leader and go to Hawa-iki, where the crew goes ashore while Rongo-i-tua stays aboard.
A canoe expedition led by Rongo-i-tua travels to Hawa-iki, where the Kahui-tupua surround a house at night and capture named men whose names are linked to kumara varieties.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 Part of the lament of Tu-rauka.wa. / NGA-TI-MA.MOE AND SOUTH ISLAND HISTORY. / TAKI-TUMU AND THE SOUTH ISLAND. 287 / OIIIGIN OF TRIBES OF SOUTH ISLAND. 289; lines 12683-12749 confidence: medium
Ngati-kuri sent young men to desecrate Ao-marire's tomb and convert his leg and arm bones into fish-hooks; a chief's bones were said to attract fish; Ngai-tara discovered the disturbed remains, later attacked Ngati-kuri, killed Puraho, and forced Ngati-kuri to flee and continue fighting southward.
Ngati-kuri deliberately desecrate Ao-marire's tomb and remove his leg and arm bones.
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tongan
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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: medium
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.
While Faifaimalie is away fishing, Fehuluni and the attendants take the Tui Tonga’s son’s body, and Fehuluni swallows the two yams located in the house.
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Tongan Myths and Tales CONTENTS / INTRODUCTION / COSMOGONY / EXPLOITS OF THE MAUI; lines 1086-1294 confidence: medium
The prose account says Maui Motua, Maui Kisikisi, Maui Atalanga, and another unnamed Maui came from Pulotu; they brought fire because there was no fire on earth, and it smouldered in Maui Motua's loincloth.
The prose account says the Maui figures bring fire from Pulotu to a fireless earth, and Maui Kisikisi takes a smouldering cloth piece and sends the fire into trees.
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Tongan Myths and Tales FEATURES / THE ORIGIN OF ISLANDS / THE ORIGIN OE TANOA ISLAND 71 / THE ORIGIN OE NUKUNAMU ISLAND 72; lines 4624-4642 confidence: high
Two Samoan gods, Haelefeke and another, come to Haapai and steal a piece of land from Foa.
Supernatural beings steal a piece of land from Foa, and the stolen object becomes central to the origin of the island.
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Tongan Myths and Tales HOW THE AVA FISH WAS BROUGHT TO NOMUKA 66 / HOW THE AVA FISH WAS BROUGHT TO NOMUKA67 / TALES ABOUT THE ORIGIN OF GEOGRAPHIC / FEATURES; lines 4572-4597 confidence: medium
“portions of other islands that have been removed by thievish gods and dropped in their present position”
The passage says some islands are portions of other islands removed by thievish gods and dropped in their present locations.
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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: high
Faimalie departs with a swallowed yam and places it beneath fire; Lohi steals taro from Pulotu, hides it, plants it in Eua, and the passage identifies this as the beginning of taro in Tonga.
The passage states that Lohi stole taro from Pulotu, planted it in Eua, and that this was the beginning of taro in Tonga.
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Tongan Myths and Tales STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09; lines 8882-9202 confidence: high
Faimalie stole the yam and fish, gave birth to the yam in the bush at Koloi/Haamotuku, the yam was called kahokaho and fit for chiefs, and certain yams and fish are traced to what she brought from Pulotu; taro is associated with Lohi.
Faimalie is said to steal the yam and fish, and the passage connects particular yams and fish to what she brought from Pulotu.
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Tongan Myths and Tales TALES ABOUT THE ORIGIN OF GEOGRAPHIC / FEATURES / THE ORIGIN OF ISLANDS / THE ORIGIN OE TANOA ISLAND 71; lines 4600-4621 confidence: high
The story is about Tanoa, formerly in the middle of Nomuka lagoon; Haelefeke, a god from the Otutolu islands, came and stole it from the lagoon.
A god named Haelefeke is explicitly said to steal Tanoa island from the middle of the lagoon.
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Tongan Myths and Tales THE ORIGIN OE TANOA ISLAND 71 / THE ORIGIN OE NUKUNAMU ISLAND 72 / THE ORIGIN OF KAO ISLAND 73 / THE ORIGIN OF LOTUMA ISLAND75; lines 4681-4697 confidence: medium
Talau in Vavau was formerly a high mountain, visible from Samoa; the gods of Samoa were jealous because the Tongan mountain was lofty.
The Samoan gods, motivated by jealousy, plan to carry the Tongan mountain Talau to Samoa at night and begin lifting it.
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Tongan Myths and Tales THE ORIGIN OF ISLANDS / THE ORIGIN OE TANOA ISLAND 71 / THE ORIGIN OE NUKUNAMU ISLAND 72 / THE ORIGIN OF KAO ISLAND 73; lines 4645-4679 confidence: high
Three Samoan deities, Tuvuvota, Sisi, and Faingaa, conspire to steal Tofua, tear up the high mountain by its roots, and leave a large lake in its place.
The main account says Samoan deities conspire to steal Tofua and tear up the high mountain; the variant says a Samoan god steals Kao from Tofua.
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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
Faimalie swallows a great kahokaho yam being cooked for Hikuleo by the gods of Pulotu; searchers fail to find it, and after the return she vomits it to earth and plants it as the source of present yams.
Faimalie secretly swallows a great yam being cooked for Hikuleo by the gods of Pulotu, evades the search, and transfers it 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
As the vessel leaves through the reef, Haelefeke seizes a small fish; Pulotu inhabitants search for it unsuccessfully, and Haelefeke later shows it bloodstained and releases it with words about Tonga.
Haelefeke seizes a small fish near the vessel; Pulotu inhabitants angrily board and search for it, but she conceals it and later releases it with a statement about Tonga.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION / COSMOGONY; lines 1077-1083 confidence: medium
The twins go to their grandfather’s abode, and the old man tells them to take a bright, shiny hook but leave him the dull, old hook.
The figures are twins, and they steal the dull hook despite being told to leave it because they know it can pull up land.
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Tongan Myths and Tales TUI TOFUA AND VEHIVEHI62 / WHY MOUNGAONE PEOPLE NEED NOT FEAR SHARKS64 / THE ORIGIN OF THE FISH GOD SEKETOA65 / HOW THE AVA FISH WAS BROUGHT TO NOMUKA 66; lines 4371-4385 confidence: medium
"the god Haelefeke came and stole the ava to take to Nomuka"
Haelefeke, identified as a god, steals the ava and carries them toward Nomuka.
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Tongan Myths and Tales WHY MOUNGAONE PEOPLE NEED NOT FEAR SHARKS64 / THE ORIGIN OF THE FISH GOD SEKETOA65 / HOW THE AVA FISH WAS BROUGHT TO NOMUKA 66 / HOW THE AVA FISH WAS BROUGHT TO NOMUKA67; lines 4388-4536 confidence: high
Tafakula sends warning to Haelefeke that a god in Pasiki, Fiji, is planning to steal ava fish from the lake of Nomuka; Haelefeke guards the fish, and Tafakula remains aware of the Fijian god's presence and planned night approach.
Tafakula warns Haelefeke that a Fijian god intends to steal ava fish; the fish are guarded, and the Fijian god later asks for live ava at night.
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Tongan Myths and Tales WHY MOUNGAONE PEOPLE NEED NOT FEAR SHARKS64 / THE ORIGIN OF THE FISH GOD SEKETOA65 / HOW THE AVA FISH WAS BROUGHT TO NOMUKA 66 / HOW THE AVA FISH WAS BROUGHT TO NOMUKA67; lines 4538-4569 confidence: high
After the ava were stolen, Moso, a Samoan god whose name is also that of the sea god of Moungaone, comes to Nomuka intending to steal one of three lake islands; the passage says Tanoa was torn up and only two islands remain in the lake.
Moso comes intending to steal one of the islands in Nomuka’s lake, and he and his companions lift and carry away Tanoa.
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mangaian
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Myths and Songs from the South Pacific AN AITUTAKIAN MYTH. / RATA'S CANOE. / A LEGEND FROM AITUTAKI. / USED BY THE CHIEF RAOA AND HIS CLAN.; lines 7155-7314 confidence: medium
Heading states the prayer was used by Chief Raoa and his clan; prose note says it was uttered near the dwelling to be robbed and that its users were famous for success.
The prayer identifies the speakers as being on a thieving expedition, is performed near a dwelling to be robbed, and petitions divine beings for aid and success.
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Myths and Songs from the South Pacific DEATH-TALKS. / EVA, OR DIRGE-PROPER. / EVA-TOKI, OR AXE-DIRGE. / EVA TA, OR CRASHING-DIRGE,; lines 14595-14862 confidence: low
Ina is hailed; her fruits are stolen; she is identified as the moon-goddess; the chorus calls to catch the thieves and addresses Robber-crab to climb and catch.
The fragment identifies Ina as the moon-goddess, says her fruits have been stolen, and calls for the thieves to be caught.
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Myths and Songs from the South Pacific EVA TA, OR CRASHING-DIRGE, / BY HIS FATHER KORONEU, CIRCA 1820. / THE FIRST MURDER AND THE FIRST BATTLE. / WHY HUMAN SACRIFICES WERE OFFERED.; lines 15368-15463 confidence: high
An ancient myth is introduced as the only instance of stealing away a sacrifice from Rongo's altar; the narrator states that fish were not offered to Rongo because his fish were human victims.
The myth introduces Matarau stealing a sword-fish from Rongo's altar, with Rongo sending messengers to recover it.
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Myths and Songs from the South Pacific EVA TA, OR CRASHING-DIRGE, / BY HIS FATHER KORONEU, CIRCA 1820. / THE FIRST MURDER AND THE FIRST BATTLE. / WHY HUMAN SACRIFICES WERE OFFERED.; lines 15465-15507 confidence: high
Rongo seeks to recover his stolen sacrifice, summons two little yellow butterflies, and directs them to a banyan tree above the cave entrance where the Lizard keeps watch.
The passage repeatedly calls the object a stolen sacrifice or stolen “fish” and narrates its recovery and return to Rongo’s altar.
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Myths and Songs from the South Pacific EVA TA, OR CRASHING-DIRGE, / BY HIS FATHER KORONEU, CIRCA 1820. / THE FIRST MURDER AND THE FIRST BATTLE. / WHY HUMAN SACRIFICES WERE OFFERED.; lines 15465-15507 confidence: medium
The butterflies hide against dry yellow leaves, and other butterflies and moths of Mangaia hide among nearby leaves to help.
The butterflies conceal themselves under yellow leaves, Rongo’s wind drops leaves on the fish, and the Lizard-god’s momentary blinking enables the seizure.
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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
The fire secret is secured; Maui burns his fallen adversary's abode, and the nether-world flames consume the fire-god and his possessions while rocks crack from the heat.
Maui secures the fire secret, takes the fire-sticks formerly belonging to Mauike, and later teaches the inhabitants where fire is hidden and how to obtain it.
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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: low
In Enuakura, Tane finds Kui-the-Blind cooking ten yams on a fire with ten calabashes of water nearby. As she eats a yam and drinks water, Tane secretly takes a yam and empties a calabash as well.
Tane takes a yam and empties a water calabash each time Kui-the-Blind eats and drinks, without her awareness.
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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 5480-5567 confidence: medium
The solitary coconut tree belongs to the blind grandmother, has abundant fruit and dry branches, and contains fairy guardians whose duty is to keep anyone from stealing the fruit.
The coconut fruit is guarded so that no one steals it; Tane kills the guardians and plucks nuts.
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Myths and Songs from the South Pacific SECOND FOUNDATION. / UNUUNU RUA. / SECOND OFFSHOOT. / INA'S VOYAGE TO THE SACRED ISLE.; lines 4420-4524 confidence: medium
Ina's parents leave the house in her care. Her mother tells her to air the treasures but to bring them inside if the sun is clouded, because Ngana will not come in bright sun but may try to steal them on a cloudy day.
Ngana covets the ornaments, alters the sun's condition by incantation, persuades Ina to let him wear them, and escapes with the treasure set.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE.; lines 3558-3678 confidence: high
Tangaroa threatens Maui with right hand and right foot; Maui mirrors the gestures, names himself Maui the Younger, asks for fire, and receives a lighted stick.
Maui repeatedly extinguishes the firebrands, forces Tangaroa to reveal fire-making by friction, and snatches the burning upper stick once fire is obtained.
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Myths and Songs from the South Pacific THE SUN MADE CAPTIVE. / MAUI ENSLAVING THE SUN. / THE SKY RAISED. / MAUI'S LAST AND GREATEST ACHIEVEMENT.; lines 3783-3894 confidence: low
The three Maui brothers hear Iku’s story and, without informing him, sail north in a large canoe to seek and possess the sunken island.
The Maui brothers hear Iku’s report and set out without telling him, intending to possess the island for themselves.
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Myths and Songs from the South Pacific THE TAAIRANGI, OR PORPOISE. / THE FINNY SUBJECTS OF TINIRAU. / BY TEREAVAI, FOR HIS FETE, 1 823, / THE ORIGIN OF DANCING.; lines 5117-5154 confidence: medium
Koro has learned the magic words; on the next night he repeats the coconut preparation at the calling place, tests his powers as son of the king of all fish, recites prayers, and scatters food on the waters.
Koro has learned Tinirau's magic words, and Tinirau links Koro's success to having hidden away Tinirau's girdle.
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Myths and Songs from the South Pacific TREE MYTHS. / THE MYTH OF THE COCOA-NUT TREE. / TAHITIAN MYTH OF THE COCOA-NUT TREE. / THE IRON-WOOD TREE.; lines 4126-4206 confidence: medium
Oarangi and four friends seek to appropriate the tree for superiority and better weapons; some advise against it, saying the tree is an impersonation of the evil spirit Vaotere.
Oarangi attempts to appropriate the tree in order to make new and better weapons and gain superiority, but the effort fails through deaths, restoration of the tree, and blindness.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7404-7500 confidence: high
Fire burns because Mauike hid latent flame in wood in Hades; the axe has an invisible fairy; the ironwood club has a fierce demon from Tonga enshrined in it.
Maui descends to Mauike’s home in Hades and wrests the secret of fire; he is also credited with regulating Ra’s movements.
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mesopotamian
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Assyrian and Babylonian Literature: Selected Translations ANNALS OF ASHURBANIPAL 109 / U2 ASSYRIAN AND BABYLONIAN LITERATURE / ANNALS OF ASHURBANIPAL 113 / ANNALS OF ASHURBANIPAL 115; lines 9376-9461 confidence: medium
Shushinak and many other named Elamite gods and goddesses are listed; the narrator says he carried them, with ornaments, possessions, furnishings, priests, and temple-servants, to Assyria.
Named gods and goddesses, ornaments, furnishings, priests, and temple-servants are carried to Assyria, and temples and guardian figures are overthrown.
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Assyrian and Babylonian Literature: Selected Translations FIGHT BETWEEN MARDUK AND TIAMAT 303 / SHORTER BABYLONIAN LEGENDS / THE LEGEND OF ZU, THE STORM-BIRD / THE LEGEND OF ZU, THE STORM-BIRD 305; lines 19236-19361 confidence: high
Zu has taken Bel's supremacy and power of command, then flees mountainward; grief and cries resound in the palace of the gods.
Zu is repeatedly described as having seized the Tablets of Destiny and taken Bel's supremacy and the power of command.
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Assyrian and Babylonian Literature: Selected Translations FIGHT BETWEEN MARDUK AND TIAMAT 301 / FIGHT BETWEEN MARDUK AND TIAMAT 303 / SHORTER BABYLONIAN LEGENDS / THE LEGEND OF ZU, THE STORM-BIRD; lines 19193-19233 confidence: high
Headings: “THE LEGEND OF ZU, THE STORM-BIRD” and “THE THEFT OF THE TABLETS OF DESTINY.”
The subsection title names the theft of the Tablets of Destiny, and the narrative has Zu plan to take the tablet and then seize the Tablets from the divine setting.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF ANTIOCHUS-SOTER 195 / THE HISTORY OF ASSYRIA AND BABYLONIA 197 / I98 ASSYRIAN AND BABYLONIAN LITERATURE / THE HISTORY OF ASSYRIA AND BABYLONIA 199; lines 13429-13474 confidence: medium
A city is captured; Bauhiddin, property, and palace treasure are brought to Assyria; multiple Karduniash cities and citadels are captured, and named gods are carried away as rich spoil.
The passage says named gods were carried away as rich spoil after the capture of cities.
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Assyrian and Babylonian Literature: Selected Translations INTRODUCTION XV / XX ASSYRIAN AND BABYLONIAN LITERATURE / INTRODUCTION XXV / XXX ASSYRIAN AND BABYLONIAN LITERATURE; lines 2301-2399 confidence: high
In the legend of Zu, a lesser deity steals the tablets of destiny from Bel, temporarily gains control of the divine assembly, and flees to his mountain abode; the end of the legend is missing, so his final punishment is unknown.
Zu steals the tablets of destiny from Bel, gaining temporary control of the assembly of the gods.
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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: high
Bara answers his father Anu that the mountain is inaccessible; Zu has seized the Tablets of Destiny, taken Bel's supremacy and command-power, fled mountainward, and gods bow to his command.
Zu is said to have seized the Tablets of Destiny and taken Bel's supremacy and command-giving power, causing gods to bow to his command.
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Assyrian and Babylonian Literature: Selected Translations THE HISTORY OF ASSYRIA AND BABYLONIA 197 / I98 ASSYRIAN AND BABYLONIAN LITERATURE / THE HISTORY OF ASSYRIA AND BABYLONIA 199 / THE BABYLONIAN CHRONICLE; lines 13477-13520 confidence: medium
Tiglath-pileser “took his seat on the throne in Assyria,” marched to Akkad, plundered cities, and carried away the gods of Shapazza.
Tiglath-pileser plunders cities and carries away the gods of Shapazza.
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Cuneiform Parallels to the Old Testament EIGHTH TABLET / NINTH TABLET / TENTH TABLET / ELEVENTH TABLET; lines 7166-7222 confidence: high
Gilgamesh tells Ur-shanabi the sailor that the plant is renowned, intends to carry it to walled Uruk, and says its name means that when old a man shall become young again; he will eat it to return to youth.
While Gilgamesh bathes, a serpent steals the precious plant that he intended to use for restored youth.
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Cuneiform Parallels to the Old Testament I. BABYLONIAN / MM IV: / OTHER EARLY BABYLONIAN AND / ASSYRIAN RULERS1; lines 13267-13497 confidence: medium
Dungi, son of Ur-Engur, adorns Eridu on the sea shore, seeks evil, takes the treasure of E-sagila and Babylon as spoil, and a fragmentary line names Bel and says an end was made of him.
Dungi is said to seek evil and carry off the treasure of E-sagila and Babylon as spoil; a fragmentary following line says an end was made of him and names Bel.
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Cuneiform Parallels to the Old Testament I. BABYLONIAN / MM IV: / OTHER EARLY BABYLONIAN AND / ASSYRIAN RULERS1; lines 13499-13693 confidence: medium
Ea-gamil marches against Elam; Ulam-Buriash pursues and conquers the Country of the Sea; Agum conquers Dur-Ea and razes the temple of Ea there.
Tiglathpileser plunders cities and carries away the gods of Shapazza; another entry records the razing of Ea's temple at Dur-Ea.
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Cuneiform Parallels to the Old Testament II. A CERTIFICATE OF ADOPTION1 / IV. THE CODE OF HAMMURAPI / LITERATURE / PROLOGUE1; lines 22758-22895 confidence: medium
The laws punish theft of goods of a god or palace, receipt of stolen goods, purchase without witness or contract, and theft of animals or ships with death or specified restitution.
The laws specify death for stealing the goods of a god or palace and restitution for stolen animals or ships belonging to a god or palace.
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Cuneiform Parallels to the Old Testament IV. PRIMITIVE REVELATION AND THE / EARLY KINGS1 / FIRST TABLET 4 / SECOND TABLET; lines 6156-6201 confidence: low
The commentary says the thought seems to be that Gilgamesh goes out to rescue the statue of the goddess from the forest.
The commentary says Gilgamesh seems to go out to rescue the goddess statue from the forest and tentatively compares the episode with a goddess image carried away into Elam.
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Cuneiform Parallels to the Old Testament PTOLEMAIC CANON / LITERATURE / HISTORICAL TEXTS / I. HAMMURAPI; lines 15591-15700 confidence: medium
Kutur-nakunte “made a raid into Babylonia and carried away the goddess Nana out of Uruk.”
Kutur-nakunte is said to have raided Babylonia and carried away the goddess Nana from Uruk.
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mongol
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 1264-1427 confidence: medium
Chotong sees Yoro about to cut off the boar’s tail and asks for it, promising to display it before the people and proclaim Yoro as the boar-slayer.
Chotong obtains the boar’s tail from Yoro through flattering promises and then publicly claims the boar kill and Lady Rogmo for himself.
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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 7306-7408 confidence: medium
The wolves tell Schalû to recover a dead body from the stream and cut it open, for the Tschin-tâmani jewel is in its right thigh and can make its possessor a mighty king over the four parts of the earth.
Vikramâditja overhears the wolves' counsel, retrieves the corpse before Schalû and the merchants, and removes the Tschin-tâmani jewel for himself.
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Sagas from the Far East TALE I. / THE WOMAN WHO SOUGHT HER HUSBAND IN THE PALACE OF ERLIK KHAN. / TALE II. / THE GOLD-SPITTING PRINCE.; lines 1021-1135 confidence: high
Boys report finding a cap on a palm-tree and explain that whoever wears it becomes invisible to gods, men, and dæmons.
The Prince twice offers to arbitrate a dispute by a race, takes custody of the disputed object, and keeps it for himself and his companion.
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Sagas from the Far East TALE I. / THE WOMAN WHO SOUGHT HER HUSBAND IN THE PALACE OF ERLIK KHAN. / TALE II. / THE GOLD-SPITTING PRINCE.; lines 1237-1352 confidence: medium
In a closed temple, a servant takes a donkey-painted paper from under a Buddha statue, dances around it five times to become a donkey, then repeats the action to return to human form.
The Minister takes the mysterious donkey-painted roll from beneath a Buddha image in a temple after watching the servant use it.
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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
The companions call the woman a Schimnu and refuse to descend; Massang goes down by rope, sends up the spoil, and is abandoned below when they decide to keep it.
After Massang wins and retrieves the spoil, the companions leave him below so that the treasure will become theirs.
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Sagas from the Far East TALE X. / THE BITING CORPSE. / TALE XI. / THE PRAYER MAKING SUDDENLY RICH.; lines 3440-3555 confidence: medium
"Give her for wife to the man who shall knock at your gate early in the morning."
By impersonating divine guidance, the poor man causes the aged couple to give him their daughter and their store of gold and precious stones.
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Sagas from the Far East TALE XIII. / THE FORTUNES OF SHRIKANTHA. / TALE XIV. / THE AVARICIOUS BROTHER.; lines 4080-4198 confidence: high
After eating and drinking, the Dakinis hammer the bag to produce ornaments, pearls, precious stones, and gems; they adorn themselves, hide the bag and hammer in the rock cleft, and fly away.
The elder brother waits until the Dakinis leave, takes their bag and hammer from the rock cleft, and the later spirits explicitly call the act theft of their bag and hammer.
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Sagas from the Far East TALE XVII. / THE SIMPLE HUSBAND AND THE PRUDENT WIFE. / TALE XVIII. / HOW SHANGGASBA BURIED HIS FATHER.; lines 4817-4930 confidence: high
At the capital, festivities celebrate the princess's safe return; on a high hill stands an image of the Garuda-bird, adorned with rich coloured silk.
At the festival site, Shanggasba eats the offering placed before the Garuda image and removes the image's costly silk adornments for himself.
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Sagas from the Far East TALE XXIII. / THE BOY-KING. / THE FALSE FRIEND. / THE PRETENDED SON.; lines 11675-11785 confidence: medium
Visvamitra covets Sabala, offers huge quantities of cows and wealth in exchange, is refused by Vasichtha, and carries her away by force.
Visvamitra offers immense wealth for Sabala after coveting her, but when Vasichtha refuses, he carries her off by force.
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Sagas from the Far East THE BITING CORPSE. / TALE XI. / THE PRAYER MAKING SUDDENLY RICH. / TALE XII.; lines 3668-3780 confidence: medium
The Khan summons Gegên-uchâtu, renowned for wit and understanding, and orders him to prove his name by stealing the Khan's talisman, promising reward if he succeeds and punishment if he fails.
The Khan tests Gegên-uchâtu's reputation for understanding by ordering him to steal the Khan's guarded talisman, with reward for success and severe punishment for failure.
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Sagas from the Far East THE PRAYER MAKING SUDDENLY RICH. / TALE XII. / TALE XIII. / THE FORTUNES OF SHRIKANTHA.; lines 3977-4041 confidence: medium
The mouse cries at the stream edge, tells water inhabitants an amphibious army is coming to destroy them, proposes a half-in, half-out pier as refuge, and asks for the biggest pebbles.
The mouse uses a deceptive warning and the liminal idea of a half-in, half-out pier to make water-dwellers hand up stones, thereby recovering the talisman.
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Sagas from the Far East THE SAGA OF THE WELL-AND-WISE-WALKING KHAN. / DEDICATION. / TALE I. / THE WOMAN WHO SOUGHT HER HUSBAND IN THE PALACE OF ERLIK KHAN.; lines 801-868 confidence: high
In the building is a mandala formed by eight awful sorcerers; eight hearts cry 'Take me,' while a ninth heart says 'Take me not.'
The woman carries off the ninth heart, and the sorcerers explicitly raise the alarm that a thief has stolen the heart.
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The Mongols - A History CHAPTER X / CHAPTER XI / THE ASSASSIN COMMONWEALTH AND ITS DESTRUCTION BY THE / MONGOLS; lines 8990-9073 confidence: high
The Zemzem well is polluted with corpses, the temple is fired, and the black holy stone of the Kaaba, said to have come down from heaven, is carried away and later ransomed.
The black holy stone of the Kaaba, described as having come down from heaven, is carried off and later ransomed for gold.
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native american southeast
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Myths of the Cherokee IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION; lines 12207-12307 confidence: medium
The people have used up all tobacco; an old man must be kept alive by smoking, and his son decides to go for more.
The young conjurer enters a guarded tobacco country in hummingbird form and takes leaves and seed that restore his father and supply the people.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20718-20803 confidence: medium
Some tribes believe the sun is a gaming wheel stolen from a race of superior beings.
Some tribes believe the sun is a gaming wheel stolen from a race of superior beings.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20805-20903 confidence: high
The first fire notes identify Cherokee versions: Possum and Buzzard try first and fail, suffering loss of tail hair and scorched head and neck feathers; another version has Dragon-fly assist Water-spider by pushing the tusti.
The first fire variants include animal actors attempting, obtaining, or stealing fire, especially through dance-related stratagems.
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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
In the Egyptian legend of Râ and Isis, Isis seeks the secret of Râ's power, makes a sacred serpent from spittle and earth, places it on Râ's path, and the serpent bites and poisons him.
In the Egyptian legend, Isis creates a serpent to bite Râ so she can demand the secret of his power as the price of assistance.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22744-22830 confidence: medium
In Timberlake's account, the brilliant stone grew on a monstrous serpent's head; the serpent's retreat was found by the stone's brightness, many attending snakes made attack dangerous, many attempts failed, and a man in protective leather killed the serpent and tore away the jewel.
A bold man protects himself in leather, kills the serpent despite its guards, and tears the jewel from its head.
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Myths of the Cherokee SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION; lines 12141-12204 confidence: medium
At the beginning of the world, people and animals are the same; there is one tobacco plant until the Dagûl`kû geese steal it and carry it south, and an old woman weakens without tobacco.
The Dagûl`kû steal the only tobacco plant; Hummingbird uses smallness and speed to recover leaves and seeds needed by the people and the old woman.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16932-17022 confidence: medium
Sequoya tried to introduce the Cherokee alphabet; opponents said an elder Indian had originally received a book, the white man bow and arrows, but the white man stole the neglected book and left the bow, explaining why reading belongs to whites and hunting to Indians.
The account explains loss of books and reading through the white man's theft of the Indian's original book.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16932-17022 confidence: medium
A Black man made the first locomotive as a toy on a wooden track; a white man watched, learned how to run it, killed him, and took it. The passage notes the story is plainly recent and was heard from several informants.
The locomotive account presents an inventor whose machine is observed, whose knowledge is appropriated, and who is killed by the taker.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17679-17772 confidence: medium
To get eagle feathers, they dig a body-length trench on a high hill, hide a man under boughs, place a deer body above, and invite Shada'ge'a, the great eagle living in the clouds.
A hidden man lures the cloud-dwelling great eagle with deer meat, grabs its tail, and obtains feathers needed for the mission.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 19027-19123 confidence: medium
A nearly square buckskin-wrapped wooden box held the most sacred objects of the old religion; two priests carried and guarded it, the Delawares captured it, and religious neglect and trouble followed.
The sacred buckskin-wrapped wooden box is captured by the Delawares, and the passage links that loss with neglect of the old religion and trouble for the Nation.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 19230-19352 confidence: medium
The Raven Mocker is described as a dreaded Cherokee witch or wizard of either sex who robs a dying person of life and often appears old or withered from added lives.
The Raven Mocker is said to rob the dying person of life and add lives to its own.
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sufi
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Bird Parliament Bird Parliament; lines 755-938 confidence: medium
Sulayman's tiny ruby signet commands sea, land, winds, angel, and fiend; after his pride, God takes the jewel and gives it to the Div, who takes the king's resemblance for forty days.
The signet confers command over sea, land, winds, angel, and fiend, yet is removed by God and given to a Div who assumes the king's likeness.
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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.
Sakhar steals Solomon’s miracle-working signet, assumes Solomon’s shape, and personates him for forty days.
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Poems from the Divan of Hafiz XLIII / NOTES / XVIII / XXIII; lines 3646-3675 confidence: medium
Khusro Parwiz is said to have conquered Jerusalem and carried off the true Cross from a gold box buried in the ground.
The passage says Khusro conquered Jerusalem and carried off the true Cross from its gold box and burial place.
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Poems from the Divan of Hafiz XLIII / NOTES / XVIII / XXIII; lines 3646-3675 confidence: medium
Khusro Parwiz is said to have conquered Jerusalem and carried off the true Cross, enclosed in a gold box and buried in the ground.
Khusro is said to conquer Jerusalem and carry off the true Cross, which had been enclosed in a gold box and buried.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 2919-3005 confidence: low
The first line is said to be borrowed from Yezid ibn Moawiyah; Hafiz was reproached and answered that it was good policy to steal from heretics whatever they had of worth.
Hafiz is said to justify borrowing from Yezid by saying it is good policy to steal from heretics whatever they possess of worth.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3644-3765 confidence: medium
Kālūmān and ‘Aynu-’d-Devla are Roman painter-disciples; Kālūmān tells of matchless Constantinople portraits of Lady Meryem and Jesus.
The artist steals a tablet with portraits of Mary and Jesus from a great church, then repents and professes himself Muslim after Jelāl’s rebuke.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3644-3765 confidence: medium
‘Aynu-’d-Devla travels to Constantinople, lives in the great church for a year serving the priests, then takes the tablet at night and flees with it.
A disciple steals a tablet with sacred portraits, then receives corrective teaching from Jelāl and repents.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15639-15771 confidence: medium
“Solomon was robbed of his seal by a genie, and temporarily deprived of his kingdom.”
Solomon's seal is stolen by a genie, and he is temporarily deprived of his kingdom, with a subsequent fisherman phase.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15639-15771 confidence: medium
“Solomon was robbed of his seal by a genie, and temporarily deprived of his kingdom.”
Solomon’s seal is stolen by a genie, and this theft is linked to temporary loss of his kingdom.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8749-8976 confidence: low
The speaker says he goes to the mosque not to pray but to steal a prayer-mat; the note explains stealing a prayer-mat as praying to be seen by men and calls it satire on hypocrisy.
The speaker claims to go to the mosque not to pray but to steal a prayer-mat, and the note explains this as praying to be seen by men and a satire on hypocrisy.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13680-13861 confidence: low
The speaker says he presents himself at the mosque through duty but not to pray; he stole a sedjaddeh or prayer-rug, wore it out, and returned repeatedly.
The speaker says he stole a sedjaddeh or prayer-rug from the mosque context and returned repeatedly after it wore out.
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buddhist
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Buddhist birth stories; or, Jataka tales, Volume 1 SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 874-988 confidence: medium
The man exchanges the gem for the hermit’s hatchet and commands: “O hatchet! cut off that hermit’s head, and bring the gem to me!”
The man exchanges the gem for each object and uses the hatchet to kill the owner and recover the gem.
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More Jataka Tales XIX PRINCE WICKED AND THE GRATEFUL ANIMALS / XX BEAUTY AND BROWNIE / XXI THE ELEPHANT AND THE DOG / THE GIRL MONKEY AND THE STRING OF PEARLS; lines 166-262 confidence: medium
A Girl Monkey in a nearby tree watches the queen put her pearls in a box and wants to get them.
A Girl Monkey steals the queen's string of pearls from a guarded box in the royal garden.
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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: medium
A wingless flying pig arrives and sleeps under a tree; a brilliant diamond lies beside it, the man takes the diamond, and his thought of being in the tree places him in the treetop.
The young man takes the diamond from beside the sleeping pig-magician, and the passage states that all the magician's power lies in that diamond.
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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: medium
A wingless flying wild pig lands and sleeps; a magnificent diamond lies beside it. The man takes the diamond and, after thinking of being in a tree, finds himself in the treetop.
The young man takes the diamond from beside the sleeping pig-magician, and the passage states that the pig’s power lies in that diamond.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SUVANNAKAKKATA-JATAKA. / MAVHAKA-JATAKA. / DIIAJAVIJIKTHA-JATAKA. / BHISAPUPPHA-JATAKA.; lines 11542-11681 confidence: medium
A Brother dwelling near a Kosala wood smells a lotus at a lotus-pool; the local forest goddess frightens him and calls him a thief of odours.
Both the present Brother and the past ascetic are rebuked by a goddess for smelling a lotus without being given it; the act is called theft or larceny of perfume.
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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 8367-8468 confidence: medium
Punnaka, traveling through the air, plans not to take Vidhura-pandita by force because of his retinue; he intends to use Dhananjaya Koravya's gambling skill and bring the universal monarch's precious jewel from Vepulla Mountain near Rajagaha as stake.
Punnaka identifies a precious jewel belonging to the universal monarch in Vepulla Mountain and then seizes the flashing lapis lazuli jewel for his gambling plan.
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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 11774-11860 confidence: medium
Devinda, inspector of the king's jewels, says he stole a wonderful lucky gem that Sakka had given to King Kusa, gave it to his mother, and secretly receives it from her before court.
Devinda says he stole a wonderful lucky gem that had been Sakka's gift to King Kusa and concealed it through his mother.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXX / THE MAKING OF THE RELIC-CHAMBER / CHAPTER XXXI / THE ENSHRINING OF THE RELICS; lines 14642-14778 confidence: medium
The thera says the relics should be moved from a place lacking understanding of the truth to one where truth is understood, and says the king will enshrine them that day.
The thera removes the urn of relics from the naga-king's nephew by a miraculous extended arm and underground escape; the nagas describe themselves as betrayed, while the thera frames the removal as doctrinally fitting.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXII / THE ENTRANCE INTO THE TUSITA-HEAVEN / CHAPTER XXXIII / THE TEN KINGS; lines 15463-15594 confidence: medium
The king had gone to battle fearful with his little son and two queens; after defeat he flees, cannot take the almsbowl used by the Conqueror, and hides in Vessagiri forest.
The king cannot take the almsbowl used by the Conqueror during flight, and another Damila later takes the almsbowl of the Master from Anuradhapura.
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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: low
Sona and allied bhikkhus destroy the seven-storied Lohapasada, carry building materials from Mahavihara to Abhayagiri, and Abhayagiri becomes rich in buildings.
Materials from the destroyed Mahavihara are carried to Abhayagiri, making Abhayagiri rich in buildings.
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gnostic
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Fragments of a Faith Forgotten SOME GREEK ORIGINAL WORKS IN / THE ASKEW AND BRUCE CODICES ... ... 453 458 / SUMMARY OF THE CONTENTS OF THE SO-CALLED / PISTIS SOPHIA TREATISE ... ... 459 506; lines 1149-1181 confidence: medium
"The Master Robs the JEons of a Third of Their Light"
The contents state that the Master robs the JEons of a third of their light and mention the Rulers being robbed.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 461 / THE PISTIS SOPHIA. 463 / THE PISTIS SOPHIA. 465 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 23406-23454 confidence: low
The subsection is titled around Mary's questions and asks why the Rulers have been robbed.
The heading asks why the Rulers have been robbed, and the Master explains that a third of the Rulers of Fate's power has been taken by the third robe of glory.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3299-3383 confidence: medium
The Self-willed follows the angry rulers, hates Pistis Sophia because she thinks to go to the higher Light, emanates a great lion-faced power and many cruel material emanations, and sends them to Chaos to waylay her and take her power; guards at the gates also hate her.
The hostile powers are sent to take Pistis Sophia's power, and the lion-faced power takes or swallows the powers of light in her.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3539-3620 confidence: medium
Pistis Sophia says she should not be left in Chaos, that hostile emanations took or sought her light-power, that rulers mocked or watched her, and she asks that those seeking her power fall powerless and be wrapped in darkness.
Pistis Sophia says hostile emanations took away her power of light and wished to take all the light in her.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3962-4012 confidence: medium
In the seventh repentance she addresses the Light, asks not to be despised, mentions hostile Rulers and those who took her power, and asks the Light to show ways and paths, guide her, and deliver her from Chaos.
Pistis Sophia says powers were taken or diminished and that her name was taken from her in Chaos; she asks the Light to deliver her powers up from hostile emanations.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4914-4970 confidence: medium
Gabriel and Mikhael are called from the Aeons, given the effluence of light, and sent down into Chaos to help Pistis Sophia, take back her powers of light, and give them to her.
The emanations of the Self-willed had taken powers of light from Pistis Sophia; the effluence draws those powers out of them and casts them back into her.
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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 5057-5107 confidence: medium
Command from the speaker's Father had not yet come; the speaker's effluence of Light restores powers to Pistis Sophia; the emanations become angry and appeal to the Self-willed.
The passage says powers of light were taken from Pistis Sophia, restored to her, and then targeted again by the emanations and the power sent by the Self-willed.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5691-5747 confidence: medium
The Self-willed with his Rulers will oppress Pistis Sophia, seek to take her light, send it to Chaos, and give it to an emanation there so it can come up from Chaos.
Hostile powers are said to seek to take Pistis Sophia's light and send it to Chaos, while the speaker promises to take powers away from the hostile figure and restore them to her.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5749-5836 confidence: medium
Adamas fashions a Place of darkness to oppress Sophia; his rulers persecute her; two dark emanations remove her light and take it toward the great Chaos below.
Adamas's rulers and two dark emanations seek to take Pistis Sophia's light and cast it into the great dark Chaos.
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korean
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Corea, the Hermit Nation A BODY-SNATCHING EXPEDITION. 397 / A BODY-SNATCHING EXPEDITION. 399 / COBRA. / A BODY-SNATCHING EXPEDITION. 401; lines 15640-15703 confidence: high
The author says the main object of his last voyage was to 'remove' buried relics held in great veneration by the Tai-wen Kun/regent; a French priest suggested the project, glossed as robbing the grave.
The passage explicitly describes a plan to rob a grave by removing buried relics held in veneration and later calls the affair a raid on the King's tomb.
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Corea, the Hermit Nation A BODY-SNATCHING EXPEDITION. / A BODY-SNATCHING EXPEDITION. 397 / A BODY-SNATCHING EXPEDITION. 399 / COBRA.; lines 15611-15637 confidence: medium
The passage states that the national sentiment was horror against the disturbance or rifling of sepulchres and that foreign invaders were suspected of intending to rob the dead and violate holy instincts.
The passage frames the disturbing or rifling of sepulchres and the robbery of the dead as a deeply horrifying violation.
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Corea, the Hermit Nation A BODY-SNATCHING EXPEDITION. / A BODY-SNATCHING EXPEDITION. 397 / A BODY-SNATCHING EXPEDITION. 399 / COBRA.; lines 15611-15637 confidence: low
“three countries and three religions were represented in this body-snatching expedition”
The note describes the body-snatching expedition as involving three countries and three religions, making the act multinational and multireligious.
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Corea, the Hermit Nation AMERICAN RELATIONS WITH CORBA. / AMERICAN RELATIONS WITH COUEA. 395 / CHAPTEK XLV. / A BODY-SNATCHING EXPEDITION.; lines 15444-15473 confidence: medium
“he had gone to exhume the bones of a defunct king in order to hold them for sale or ransom.”
The passage describes an alleged plan to dig up a dead king’s bones or royal remains from Korean grave-yards and hold them for sale or ransom.
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Corea, the Hermit Nation AMERICAN RELATIONS WITH COUEA. 395 / CHAPTEK XLV. / A BODY-SNATCHING EXPEDITION. / A BODY-SNATCHING EXPEDITION. 397; lines 15476-15559 confidence: medium
The narrator describes “chartering a steamer to exhume and steal” a king’s remains and “hold them in pawn” to raise money.
The passage describes a plan to exhume and steal a king’s bones, hold them in pawn, and carry tools specifically to exhume bones and treasure.
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Corea, the Hermit Nation CHANGES AFTER THE INVASION. / CHANGES AFTER THE INVASION. 147 / CHANGES AFTER THE INVASION. 149 / CHANGES AFTER THE INVASION. 151; lines 5750-5831 confidence: medium
Dallet is reported as saying cotton was formerly unknown in Korea but grown in China, whose people guarded against export of cotton seeds to preserve their textile market.
Cotton seeds are described as guarded by the Chinese, obtained by a Korean embassy member, and concealed in a hat-feather quill; the narrator compares this to another tradition of hidden biological material carried from China.
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Corea, the Hermit Nation CHAPTEK XLV. / A BODY-SNATCHING EXPEDITION. / A BODY-SNATCHING EXPEDITION. 397 / A BODY-SNATCHING EXPEDITION. 399; lines 15562-15608 confidence: medium
Four men with spades level the mound, dig out earth, strike a rocky slab described as the lid of the tomb or sarcophagus, fail to move it without crowbars, and give up.
Seward’s reported opinion says the expedition attempted to take remains of one or more Corean sovereigns from their tombs for ransom; the narrative also describes the failed excavation of a tomb.
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Corea, the Hermit Nation COKEA. / THE BIGHT PROVINCES. 191 / CHXTMG-CHONG, OR SERENE LOYALTY. / THE EIGHT PROVINCES. 193; lines 7243-7315 confidence: low
An international body-snatching expedition in 1867 by a French priest, German merchant, and American interpreter sought the bones or ancestral relics of the Regent and was planned around a narrow tidal timing.
The passage reports a body-snatching expedition undertaken to obtain the bones or ancestral relics of the Regent.
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Corea, the Hermit Nation THE SECOND INVASIOIT. / THK SECOND INVASION. / THE SECOND INVASION. 133 / THE SECOND INVASION. 135; lines 5114-5198 confidence: medium
The retreat becomes a march homeward; invaders take spoil from houses and temples, including textiles, art, manuscripts, books, weapons, and armor; they also notice inscribed octagonal stone boundary columns and leave Chin-zen in ashes.
The invaders enrich themselves with spoil from houses and temples, including precious manuscripts and books, and later take spoils at Koku-shiu before burning the rest.
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Korean Tales HONG KIL TONG . / HONG KIL TONG. / HONG NIL TONG. / HONG KIL TONG .; lines 5408-5472 confidence: medium
Kil Tong hears the men lamenting their inability to despoil a large, strong Buddhist temple not far away in the mountains.
Kil Tong agrees to assist the band in despoiling a large, strong Buddhist temple described as wealthy and powerful.
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melanesian
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The History of Melanesian Society, Volume 1 CHAPTER IV / BANKS ISLANDS / CHAPTER V / BANKS ISLANDS; lines 7052-7134 confidence: medium
Cycas fruit for urai salagoro is kept ready; if its tree belongs to a man who can werewere he is asked, otherwise the fruit is stolen and the taker's identity is not disclosed.
Cycas fruit needed for ritual pigment is stolen when the owner lacks werewere status, and the taker is not revealed.
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The History of Melanesian Society, Volume 1 CHAPTER V / BANKS ISLANDS / CHAPTER VI / BANKS ISLANDS; lines 7864-7969 confidence: high
In Mota, beneficent magic is usually inherited from the maternal uncle; efficacy or mana belongs to objects such as stones, and stealing such a stone may confer effective ritual power.
The passage says mana belongs to objects such as stones and that stealing a stone can allow the thief to perform the rite effectively.
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The History of Melanesian Society, Volume 2 CHAPTER XXXIV / SUN AND MOON ; STONE-WORK; INCISION; TATTOOING / CHAPTER XXXV / MATERIAL CULTURE; lines 21833-21927 confidence: medium
A tradition derives the werewere sound from rubbing shell fragments on stone to make money discs; two Tamate liwoa members find an old woman doing this, kill her, and carry off her stone and umbrella for Tamate use.
The tradition says Tamate liwoa members take a craft sound for ritual mysteries by killing the old woman and carrying off her stone and umbrella.
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The Melanesians of British New Guinea CHAPTER XXVIII / DIVISIONS WITHIN THE PANGUA. / CHAPTER XXIX / CHIEFTAINSHIP.; lines 19023-19087 confidence: high
The ornament is said to be identical with that worn by Roro chiefs and to appear carved on the Pinupaka marea; a Waima legend says Bereina invented it and Mekeo people copied or 'stole' it, causing prolonged warfare involving Bereina, Waima, and Mekeo.
The Waima legend says the ornament was invented by Bereina and 'stolen,' glossed as copied, by Mekeo people, leading to prolonged warfare.
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The Melanesians of British New Guinea CHAPTER XXXII / NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN.; lines 22254-22375 confidence: high
A piece of boiled taro among the boys' food reveals cooked food; the youngest boy later hides, sees Goga take fire from between her legs, tells the others, and they decide to steal fire.
The youngest boy discovers Goga's hidden fire, is chosen by a jumping test, steals a brand, and the stolen fire ignites vegetation in a narrative titled 'How Fire Came.'
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The Melanesians of British New Guinea CHAPTER XXXII / NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN.; lines 22377-22499 confidence: high
Pwakua smells scraped coconut, discovers the island, steals a nut, takes it to Nada, plants it, and refuses to tell others where he has been.
Pwakua steals coconut nuts from a distant island, plants them at Nada, distributes later nuts, and teaches the people to cultivate them.
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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 23469-23588 confidence: medium
The girls search the cave, find a large shell necklace called geynogoemo, take it, call the rock open, and leave.
The girls take the shell necklace from the witch's cave, and the witch tracks them while demanding its return.
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The Melanesians of British New Guinea SORCERY. / MAGIC. / KAIVAKUKU. / MINOR MAGIC.; lines 16763-16820 confidence: medium
Dogs are medicined before hunting; Dr Strong learned that for wallaby-hunting success the owner steals food, gives it to the dog, and the victim's anger is believed to make the dog keen and fierce.
The dog owner steals food and feeds it to the dog; the theft victim's anger is believed to make the dog keen and fierce in hunting.
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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 MISCELLANEOUS. / CHAPTER XIX. / STORIES. / I. ANIMAL STORIES.; lines 15445-15575 confidence: medium
A man attempts to steal Tagaro's pig; Tagaro becomes angry, makes a canoe, carries the world's things into it, puts out the fire but throws back a firebrand, and takes the good things away.
A man's attempt to steal Tagaro's pig is followed by Tagaro's angry departure in a canoe with the world's things and good things.
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african bantu
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II VOL. II 2 B / CH. XXVIII / FOLK-TALES 375 / PART II; lines 15595-15706 confidence: medium
Hare and the she-Dragon have no fire; Hare proposes stealing fire from the village and ties a bunch of grass around Dragon's head so she can ignite it.
Hare proposes that he and Dragon steal fire from the village, and Dragon carries it by igniting grass tied around her head.
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The Life of a South African Tribe, Vol. I (The Social Life) A. BIRTH AND YOUTH / B. CORONATION OF THE CHIEF / C. THE OFFICIAL MARRIAGE OF THE CHIEF / D. THE REIGN; lines 14022-14131 confidence: low
Godlela leads the return, four men carry the shiphandje behind him, and companions may enter villages and take fowls because the forked branch of the chief's great medicine is taboo.
Those accompanying the forked branch of the chief's medicine may enter villages and take fowls because the branch is taboo.
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The Life of a South African Tribe, Vol. I (The Social Life) A. COMPARISON OF THONGA AND ENGLISH TERMS / OF KINSHIP / O -3 12 / C. MARRIAGE RULES; lines 9975-10081 confidence: medium
"The uterine nephew is a chief! He takes any liberty he likes with his maternal uncle"
The uterine nephew is called a chief who takes liberties with the maternal uncle; batukulu take meat or beer reserved for the gods during sacrifice and can eat it because of intimacy with the malume.
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The Life of a South African Tribe, Vol. I (The Social Life) CONCLUSION ABOUT DEATH AND FUNERAL / CHAPTER II / GIRLS WITH BABIES AT MAKULANE / A. BEFORE MARRIAGE; lines 7753-7851 confidence: medium
A ntukulu interrupts the prayer complaining about exclusion and wives; the batukulu then steal the part of the victim set apart for the gods and are chased with laughter and psanyi balls.
The batukulu steal the part of the victim set apart for the gods during the sacrifice.
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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 6171-6270 confidence: high
A batukulu member raises wine to the old priest's lips and cuts the prayer; the wives of the batukulu seize the sacrificial meat and wine, run west, hide, and eat while others pelt them with psanyi; uterine nephews are said to represent the gods and assert their right by stealing the offering.
The wives of the batukulu seize the sacrificial meat and wine, and the passage explains that uterine nephews, as representatives of the gods, assert their right by stealing and eating the offering.
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The Life of a South African Tribe, Vol. I (The Social Life) MANKHELU / SPOON -EL1AS / PRELIMINARY CHAPTER / A. PREHISTORIC PERIOD.; lines 935-1035 confidence: high
The author says the Hlanganu and Hlengwe seem to have no such traditions except one Hlengwe account; Tshauke, first king, marries a daughter of a Sono chief; the Sono cook food, but the Hlengwe lack fire and eat raw porridge.
A people lacking fire obtain it when the son of their first king steals a glowing cinder from a neighboring group that knows cooking.
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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: high
Khongosa crosses the Nkomati at night to steal Sindondondo's nd^und^u drug; protective charms catch and imprison him until after sunrise, and Sindondondo releases him instead of shaming him.
Khongosa crosses the river at night to steal Sindondondo's nd^und^u drug, but the owner's protective charms catch and imprison him until sunrise.
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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 13704-13790 confidence: medium
A woman plucks and eats sala near Libombo; later another sala is filled with small vipers, which tell her the sala belong to the gods and that the gods made the tree grow; she goes home and dies because cursed by the gods.
The woman eats sala fruit near the sacred forest; vipers inside another fruit speak as agents of the gods, claim the fruit and tree, and her death is attributed to a divine curse.
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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 14676-14788 confidence: medium
The uterine nephews steal the offering, run away, are pursued by a throng throwing psanyi pellets, and eat the portion of the gods.
The uterine nephews are said to steal the offering, run away, and eat the portion of the gods as part of the sacrifice sequence.
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islamic
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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 20645-20715 confidence: medium
After furnishing provisions, Joseph puts his cup in Benjamin's sack; a crier calls after the company of travellers and accuses them of theft.
Joseph places the cup in Benjamin's sack, a theft accusation is made, the sacks are searched, and the cup is produced from Benjamin's sack.
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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 20645-20715 confidence: medium
A note explains the accusation against Joseph with traditions: his aunt planted Abraham's girdle on him to keep him; others say he stole and destroyed a gold idol, compared in the note with Rachel stealing Laban's images; others say he stole a goat or hen for a poor man.
A note reports a tradition in which Joseph's aunt plants Abraham's girdle on him, causes a search, and has him adjudged as her property.
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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 20645-20715 confidence: medium
The note says Joseph's father's sister, fond of him, put Abraham's girdle on him, pretended it was lost, had a search made, and when it was found on Joseph he was delivered to her as property under family law.
The notes report traditions involving Abraham's girdle, a gold idol, and Laban's images in explanations of an earlier theft accusation against Joseph.
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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 entrusts the signet on which his kingdom depends to Amna; Sakhar comes in Solomon's shape, obtains the ring, rules on the throne, and Solomon wanders unrecognized.
The signet on which the kingdom depends is obtained by Sakhar through assuming Solomon's appearance.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40263-40374 confidence: medium
"Sakhar, a devil, gets Solomon's signet, and reigns in his stead... his punishment"
Sakhar, a devil, gets Solomon's signet and reigns in his stead; Solomon is elsewhere said to be deprived of his signet and kingdom for some days.
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The Koran (Al-Qur'an) LIFE OF GEORGE SALE. / R. A. DAVENPORT. / INTRODUCTION / TO THE READER.; lines 717-755 confidence: medium
Fra Marino, intimate with Pope Sixtus V, is in the Pope's library; when the Pope falls asleep, he reaches for a book and finds the gospel he wanted.
Fra Marino secretly hides the desired gospel in his sleeve and carries it away from the Pope's library; the object is called a celestial treasure.
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The Koran (Al-Qur'an) LIFE OF GEORGE SALE. / R. A. DAVENPORT. / INTRODUCTION / TO THE READER.; lines 717-755 confidence: high
The preface says God made Fra Marino intimate with Pope Sixtus V; in the Pope's library, the Pope fell asleep, and the first book Fra Marino took down was the gospel he sought.
Fra Marino finds the desired gospel in the Pope's library, hides it in his sleeve, and carries it away as a celestial treasure.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4762-4955 confidence: medium
Angels are ranged for praise, repel demons, and recite warning; God is one and Lord of the cosmos; the lower heaven is adorned with stars guarding against rebellious Satan, and a glistening flame pursues one who steals a word; humans are created from coarse clay.
The lower heaven is guarded by stars against rebellious Satan, demons are kept from overhearing the high assembly, and one stealing a word is pursued by flame.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5675-5730 confidence: high
The Karmatians, during profanations at the temple of Mecca, took away the black stone and refused to restore it, although Mecca offered five thousand pieces of gold.
The Karmatians take away the black stone from the temple of Mecca and refuse to return it despite payment offered.
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native american great lakes
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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 7479-7631 confidence: medium
Turtle goes to his friend’s place and thinks he will steal the thing when his friend sleeps. He refers to it as a common possession and a good thing.
Turtle repeatedly plans and carries out theft of an object described as a common possession and as medicine.
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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 7634-7774 confidence: high
Wlsa'ka falls asleep; Turtle takes hold of the thing to steal it, travels away, crosses a river, says the thing can give him power to go far, circles a log, and sleeps.
Turtle takes a mysterious thing to steal it, and the note explicitly says his fate was completed by sacrilege when he desecrated the sacred bundle.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 7925-8076 confidence: high
Turtle and Doe-Fawn make a place to lie down; the sacred bundle is placed under their heads as a pillow, and their sexual encounter begins.
Doe-Fawn waits until Turtle is asleep, replaces herself with a decayed log, and leaves with the sacred bundle.
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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
Turtle goes to Wisa'ka and says a woman took his sacred bundle; he asks whether Wisa'ka knows anyone named Doe-Fawn.
Turtle says a woman took his sacred bundle, and he later finds it trampled and kicked into shreds among Wisa'ka's Little-Fawns.
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Fox Texts DIPHTHONGS. / AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1; lines 4022-4153 confidence: medium
The note states that the story teaches that the sacred bundle must not be desecrated; it describes secret use of the bundle by a wife connected with an unnatural relation with a bear and says the same incident appears elsewhere in a longer narrative.
The editorial note frames the tale as a lesson that the sacred bundle must not be desecrated, and the wife secretly removes the bundle's red cloth for her visits to the bear before being killed.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 7241-7323 confidence: high
A failed hunt may be attributed to a jealous Saxkanao or sorcerer who, in owl shape, flies by night to steal the hunter's medicine or divert the hunter's supernatural aid.
A Saxkanao or sorcerer is described as flying by night in owl shape to steal a hunter's medicine or divert supernatural aid.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 7936-8052 confidence: high
Smudge medicine is thrown in the fire to blind any Saxkaniio who may approach; a bold Saxkaniio may steal it and risk losing sight; the bundle is described as not evil and never used on men.
The passage says a Saxkaniio may steal the medicine but risks losing sight, and smudge medicine is used to blind any Saxkaniio who approaches.
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Social Life and Ceremonial Bundles of the Menomini Indians ILLUSTRATIONS. / INTRODUCTION. / HOME LIFE OF THE MENOMINI. / SOCIAL ORGANIZATION.; lines 1062-1249 confidence: high
The Thunderers are makers of fire, first receiving it from Ma'na-bush, who had stolen it from an old man living on an island in the middle of a great lake.
The Thunderers receive fire from Ma'na-bush, who stole it from an old man on an island in a great lake; the Thunderers then serve as fire makers and distributors.
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Social Life and Ceremonial Bundles of the Menomini Indians ILLUSTRATIONS. / INTRODUCTION. / HOME LIFE OF THE MENOMINI. / SOCIAL ORGANIZATION.; lines 1062-1249 confidence: medium
The Thunderers are makers of fire, first receiving it from Ma'na-bush, who had stolen it from an old man living on an island in the middle of a great lake.
Ma'na-bush is named as the one who stole fire from an old man; the passage also says the Thunderers first received fire from him.
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zuni
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Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 10079-10195 confidence: high
The old ones ask for the warrior priest; the father says Old Tarantula stripped his son of handsome apparel that is sacred and precious, and the warrior priest proposes digging him out of his den.
The passage repeatedly states that Old Tarantula stripped the young man of garments described as sacred, precious, beautiful, or fine, and the community tries to recover them.
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Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 10411-10517 confidence: high
The petitioner says Old Tarantula, living below Ak’yapaatch-ella, has robbed him of sacred fine apparel and tells the beings he has made to go toward Old Tarantula's home to tempt him forth.
Old Tarantula has robbed the petitioner of sacred fine apparel; the Deer and Antelope lure him out, and the people later seize him and tear away the stolen garments.
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Zuni Folk Tales HOW THE SUMMER BIRDS CAME 65 / THE SERPENT OF THE SEA 93 / THE MAIDEN OF THE YELLOW ROCKS 104 / THE FOSTER-CHILD OF THE DEER 132; lines 100-116 confidence: medium
“HOW ÁHAIYÚTA AND MÁTSAILÉMA STOLE THE THUNDER-STONE AND THE LIGHTNING-SHAFT”
A title states that ÁHAIYÚTA and MÁTSAILÉMA stole the thunder-stone and the lightning-shaft.
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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 5269-5378 confidence: high
The younger brother says: “let us go to the Land of Everlasting Summer and steal from the gods in council their thunder and lightning.”
The brothers explicitly seek to steal thunder and lightning from gods, and the Centipede steals the guarded thunder-stone and lightning-shaft from the divine house.
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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 5380-5481 confidence: high
The younger brother takes up lightning, the elder brother carries the thunder-stone, and they reach their grandmother’s home on Thunder Mountain while concealing the objects and bringing prairie-dogs as deception.
The grandmother explicitly says the brothers have stolen the thunder-stone and lightning-shaft from the Gods of Rain, and the brothers conceal the objects.
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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 5483-5525 confidence: medium
Some say the boys blamed their grandfather Centipede when asked about stealing the lightning-shaft and thunder-stone; the Rain Gods gave him the lightning-shaft differently, burning and shriveling him small, like his descendants.
The passage reports that the boys were asked how they stole the lightning-shaft and thunder-stone.
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Zuni Folk Tales THE WARRIOR SUITOR OF MOKI 185 / HOW THE COYOTE JOINED THE DANCE OF THE BURROWING-OWLS 203 / THE COYOTE AND THE BEETLE 235 / HOW THE COYOTE DANCED WITH THE BLACKBIRDS 237; lines 118-130 confidence: medium
"HOW THE COYOTES TRIED TO STEAL THE CHILDREN OF THE / SACRED DANCE 229"
A title says the Coyotes tried to steal the children of the sacred dance.
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Zuni Folk Tales THE WARRIOR SUITOR OF MOKI / HOW THE COYOTE JOINED THE DANCE OF THE BURROWING-OWLS / OR WHY COYOTES RUN THEIR NOSES INTO DEADFALLS / HOW THE COYOTES TRIED TO STEAL THE CHILDREN OF THE SACRED DANCE; lines 6749-6842 confidence: high
“HOW THE COYOTES TRIED TO STEAL THE CHILDREN OF THE SACRED DANCE”
The title names an attempted theft of the children of the Sacred Dance, and the old Coyote says he will capture the K’yámakwe children.
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Zuni Folk Tales THE WARRIOR SUITOR OF MOKI / HOW THE COYOTE JOINED THE DANCE OF THE BURROWING-OWLS / OR WHY COYOTES RUN THEIR NOSES INTO DEADFALLS / HOW THE COYOTES TRIED TO STEAL THE CHILDREN OF THE SACRED DANCE; lines 6844-6954 confidence: high
Coyote boastfully plans to steal the children of the Kâkâ, described as children of a god, seen with rattles near the edge of Thunder Mountain, and tells his wife he will take them the next day.
Coyote explicitly plans to steal the children of the Kâkâ/K’yámakwe, calls them children of a god, and summons other coyotes to assist in taking them for adoption.
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arctic inuit
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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 11260-11335 confidence: high
The hare wishes a spark of fire would fall on its net; brands roll, a spark falls and begins burning the net; the hare jumps through the tent apex.
The hare deliberately brings fire onto its net, escapes from the tent, outruns pursuers, and returns home saying it got the fire.
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The Eskimo about Bering Strait HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN / THE SUN AND THE MOON; lines 29304-29387 confidence: high
The boy asks why the man hides light from the village; the man says he is only clearing snow, and the boy claims he came because his village is too dark and he wants to live there.
The boy deceptively gains entry, seizes the ball of light and shovel, and flees while the old man pursues him.
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The Eskimo about Bering Strait SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION / XELSONI RAVEN CREATION MYTH 459; lines 27926-28006 confidence: high
Man says the sun should be taken away so people will be in darkness and die; Raven agrees, takes the sun, places it in a skin bag, carries it to his parents' part of the sky land, and keeps it hidden.
The hidden sun is obtained by the child through deception and carried away after he puts on raven mask and coat.
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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 28686-28790 confidence: medium
The man opens his eyes slightly; the Raven approaches, its beak becomes a fine knife, and the man snatches the knife away.
The Raven's beak becomes a knife; the man snatches it, refuses to return it, and keeps it despite the Raven's demand and offer of game.
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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 28927-29049 confidence: medium
The approaching figure brings the fine knife close to the man's eyelashes; the man thinks he has no knife, catches and snatches it, jumps back, and sits up.
The man snatches Raven's knife, refuses Raven's demand and offer of game, keeps the knife, and departs with it.
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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: medium
Some shamans kill newborn infants, steal and dry the bodies to control their shades; one man steals such a body from another shaman, gains powers, and after his death relatives burn the feared mummy.
Shamans or knowledgeable men steal and preserve a newborn's body in order to control the infant shade; one man gains powers after stealing such a body from another shaman.
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The People of the Polar North: A Record BARREN / WOMEN / A SUMMER JOURNEY / JORGEN BRONLUND; lines 2888-3007 confidence: medium
Qisunguaq says, "All this calamity is the revenge of the dead," because the narrator took things from graves.
Qisunguaq says the party's calamity is revenge of the dead because the narrator took objects from an old grave.
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The People of the Polar North: A Record MOSES / MIDDAY IN WINTER IN A WEST GREENLAND COLONY (JAKOBSHAVN) / L. MYLIUS-ERICHSEN / INTRODUCTION; lines 11777-11890 confidence: medium
One family remained behind: old Kunigsarfik, his wife, two sons, three daughters, and a son-in-law. Autdaruta, leader of the new arrivals, accused Kunigsarfik of stealing souls; Kunigsarfik fled north and his family's fate was unknown.
Autdaruta accuses Kunigsarfik of having stolen the souls of his brothers and sisters.
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celtic welsh
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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's request for Diwrnach's cauldron is refused; Bedwyr seizes it, Diwrnach and his company are killed, and Arthur's party carries the cauldron away.
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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
The first and second ripe wheat crofts are found stripped overnight, leaving only bare straw with the ears cut off and carried away.
Two ripe wheat crofts are stripped overnight, with all ears cut off and carried away, and Manawyddan plans to watch the third to identify the taker.
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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 7484-7578 confidence: high
Gwydion, Gilvaethwy, and ten companions arrive at Pryderi's palace at Rhuddlan Teivi disguised as bards; Gwydion tells tales and charms the court.
Gwydion travels in bardic disguise, charms Pryderi's court, creates illusory exchange goods, and departs with the swine before the illusion fails.
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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 7484-7578 confidence: medium
Gwydion asks Math about unfamiliar pigs or swine in the south; they belong to Pryderi son of Pwyll and were sent from Annwvyn by Arawn king of Annwvyn; Gwydion proposes going as one of twelve disguised as bards to seek them.
The swine originate from Annwvyn and are obtained from Pryderi through disguise, persuasion, and illusory exchange goods.
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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 7580-7675 confidence: medium
Gwydion tells his men to move forward to Gwynedd with the animals because hosts are pursuing; they make a sty for the swine at Arllechwedd.
Gwydion moves sought-after animals into Gwynedd, Pryderi assembles forces in pursuit, and the conflict escalates into battle and single combat.
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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 8612-8701 confidence: medium
Caridwen resolves, by the arts of the Fferyllt books, to boil a cauldron of Inspiration and Science for Avagddu so that he may be honoured for knowledge of mysteries.
The drops meant for Avagddu enter Gwion Bach's mouth; Caridwen says Gwion Bach robbed her and pursues him.
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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 8612-8701 confidence: medium
Gwion Bach is set to stir the cauldron, Morda to kindle the fire, and Caridwen gathers herbs with incantations; three drops fall on Gwion's finger, he tastes them, gains foresight, flees, and the burst cauldron poisons a stream and Gwyddno's horses.
The drops intended for Avagddu are taken into Gwion Bach's mouth by accident, and Caridwen later says that Gwion Bach robbed her.
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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: medium
An angelic hand brings seed for Eve to sow; Eve hides a tenth, black rye appears instead of pure wheat, and the poem explains tithe as required because of this thievish act.
The poem says Eve hid a tenth of the seed gift, causing black rye to appear and requiring tithe to God.
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ekoi
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In the Shadow of the Bush CHAPTER XVII / DIVINATION / DIVINATION 177 / DIVINATION 179; lines 9645-9747 confidence: high
The man takes one calabash, smears his face with the Juju, repeats the ghosts' words, and can see ghosts feasting with the living while others cannot.
The man secretly takes a ghost's calabash of black Juju, uses it to gain the ghosts' mode of perception or invisibility, and later admits the theft when the missing Juju is discovered.
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In the Shadow of the Bush EGBO 39 / EGBO 41 / EGBO 45 / EGBO 47; lines 3219-3315 confidence: high
Nki locks the magic drum in an inner room, gives the key to the Lame Boy, and tells him not to give it away; Ngbe threatens the boy and receives the key.
Ngbe obtains the key by threat, steals the magic drum, uses it, breaks it, and later repeats the theft and destruction with the long drum from the ghost town.
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In the Shadow of the Bush FOLK-LORE 365 / FOLK-LORE 367 / FOLK-LORE 369 / S.B. B B; lines 18998-19050 confidence: high
Title: "How the Lame Boy brought Fire from Heaven." Opening states that Obassi Osaw made everything but did not give fire to the people on earth.
Fire is withheld from people on earth by Obassi Osaw; the boy says he will steal it if it is not given and later takes a brand while alone in the wives' house.
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In the Shadow of the Bush FOLK-LORE 367 / FOLK-LORE 369 / S.B. B B / FOLK-LORE 371; lines 19053-19155 confidence: high
At night, while people sleep, the thief goes to the hidden fire, takes a glowing brand and firewood, and sets out homeward.
The boy secretly takes fire from Obassi's home in the sky, brings it to Etim, and the first fire is made on earth.
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In the Shadow of the Bush GOVERNMENT, ETC. 323 / CHAPTER XXXI / FOLK-LORE 337 / FOLK-LORE 339; lines 17336-17438 confidence: high
At the Nimm woman's house, the young sheep offers to fetch water and firewood, then enters the part of the house with the Nimm shrine, takes the medicine, and rubs it over herself.
The young sheep takes medicine from the Nimm shrine, rubs it over herself, and claims to have been born into the medicine.
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In the Shadow of the Bush JUJUS 51 / JUJUS 53 / JUJUS 55 / JUJUS 57; lines 3722-3858 confidence: medium
Tortoise brings plantains from the farm and tells Cock he will not reveal the source because Cock makes too much noise and would get them killed.
Tortoise repeatedly takes plantains and other food from the ghost farm, whose inhabitants are ghosts.
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In the Shadow of the Bush JUJUS 55 / JUJUS 57 / JUJUS 61 / JUJUS 63; lines 4046-4120 confidence: medium
At dawn Nki sees children going to the spring, takes the magic claw, catches a crab near a small stream, breaks off a claw, and hangs it in place of the ghost trumpet.
Nki takes the ghosts' magic claw, substitutes another crab claw, and uses the stolen instrument to incapacitate the ghosts and escape; the passage calls him cunning.
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In the Shadow of the Bush S.B. H / CHAPTER X / WOMAN-POSITION, ETC. 113 / U4 IN THE SHADOW OF THE BUSH; lines 6484-6586 confidence: medium
Ndikange cooks and eats the fish, leaves the remainder on the fireplace, and has put a Juju on the fish inside a native pot to protect them.
Ndikange's fish are protected by Juju; Mbaw steals/eats them and is supernaturally held by the pot and Juju.
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hopi
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 4496-4591 confidence: medium
At Mishongnovi the Pookongs arrive filthy, are seen by the people, watch trays and sieves thrown and caught, but get none and are not invited to eat.
After not being invited to eat and not obtaining trays, the Pookongs enter the dance circle and snatch trays from dancers.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13395-13487 confidence: high
In 'Pookonghoya and his Brother as Thieves,' the brothers take paints, Flute-priest objects including a lightning frame, thunder board, and netted water jug, a bull-snake from Snake priests, and some offerings. When they use the lightning and thunder objects and bullroarer, clouds, thunder, lightning, rain, and good crops result.
The Pookong brothers take ritual objects, paints, offerings, and a bull-snake; their use of these objects brings storm, rain, and good crops.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13910-13967 confidence: medium
In the tale titled 'The Maiden Who Stole the Youth's Costume,' a grandmother dresses a youth for running and warns him not to pass the dangerous maiden's house; the maiden asks to wear his costume, dances and sings, then jumps through the kiva opening and tells him to go.
The dangerous maiden takes the youth's costume by asking to dance in it and entering the kiva; the youth later recovers it by luring her out with a rabbit and closing the opening.
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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 14044-14140 confidence: high
Coyote Old Man captures a Macaw as a gift, steals Rain Deity's costume and ornaments at night, impersonates him, and takes the maiden to his house; Rain Deity follows the tracks and finds her there.
Coyote steals Rain Deity's costume and ornaments, impersonates him, and takes the maiden who believes he is her lover.
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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 14559-14647 confidence: medium
In 'The Coyote and the Badger,' Coyote, Badger, and Mole dig underground to food placed near a rock for spring-cleaning workers; Mole reaches the food, it is passed back to Coyote, and the three divide it.
Coyote, Badger, and Mole dig a hidden passage to food placed for spring-cleaning workers and divide the food after it disappears from the rock.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 4156-4255 confidence: high
A new section begins, titled as Pookonghoya and his brother as thieves; they live near Shongopavi with their grandmother, play ball, drink at a spring, and the younger brother swallows a baho found where the water comes out.
The section title identifies the brothers as thieves, and they take bahos, priestly paints, a tray of Flute-priest ritual objects, a bull-snake from Snake priests, and offerings from Corn-Ear Bluffs.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 8019-8110 confidence: medium
The Hawk takes clothing, moccasins, and ornaments from Navaho children and people, drops the bodies of seized children, and brings the items to the orphan boy while the Navaho are frightened.
The Hawk takes clothing, moccasins, and ornaments from the Navaho and brings them to the naked orphan boy.
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The Traditions of the Hopi THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1; lines 6785-6881 confidence: low
The youth runs a circuit and later approaches the village from the north; the maiden stands on her kiva, admires his dress, and asks to dress in his costume and dance for him.
The titled tale identifies a maiden who stole the youth's costume, and the included passage shows her asking to wear it and receiving it from the youth.
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romanian
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2011-2141 confidence: medium
Mogarzea identifies himself as a prince, says he went to the Sweet-milk Lake to marry a fairy among three fairies living there, and says wicked elves took his soul, leaving him joyless with sheep on barren land.
The elves take Mogarzea's soul, keep it in a bottle, and the youth recovers it under coercion.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2143-2278 confidence: medium
The boy takes flute and food, walks three long summer days to the Milk Lake in a fairy kingdom, plays at the lake, sees a dazzling gold-haired fairy dance and vanish, and on the third day seizes and kisses her while taking the rose from her head.
The boy snatches the fairy's rose, refuses to return it, fastens it in his hat, and the fairy follows him before they agree to marry.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2280-2401 confidence: medium
The prince says he is going "to the sun to steal one of its rays" for the sun's sister, and Ileane offers banquet, food, drink, and kisses if his nature matches his appearance and speech.
The prince says he is hurrying to the sun to steal one of its rays, give it to the sun's sister, and take her home as his bride.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2403-2518 confidence: medium
The prince learns Ileane will come to steal golden apples, orders that groans not be answered, hides weapons under the tree, and waits; Ileane distracts the gate lions with meat and climbs the tree.
Ileane enters a guarded garden to take golden apples, bypassing lions and hidden weapons, then carries the apples home.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5133-5241 confidence: medium
The emperor has received an immense sum of gold from a debtor merchant and secured it behind seven iron-barred doors, with seven skilled locks on each door; the robbers want to steal it.
The robbers seek a magical plant to open the emperor's sevenfold locks and steal his gold.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6648-6752 confidence: medium
Petru bites Fairy Aurora, she opens her eyes, he plays the flute so she will sleep again, and he places a golden wreath on her brow.
The enchanted box reports that Fairy Aurora is angry because Petru took the water away; the taking occurs while she and the palace are kept asleep by the flute.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6754-6878 confidence: medium
The box reports that the blind emperor requires the Fairy Aurora's water for rulership and that Florea and Costan plan to meet Petru, kill him, take the water, and reign.
The box announces a plan to kill Petru and take the water, and after the well episode the two brothers return home with the water and claim the reward.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6880-7000 confidence: high
Bread on the table and wine of youth each have three portions missing from named positions.
The passage centers on missing bread, wine of youth, and fountain water; Fairy Aurora mobilizes supernatural guards to recover the person responsible, and Petru has fled beyond her realm.
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indigenous australian
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies Bootoolgah the Crane and Goonur the Kangaroo Rat, the Fire Makers confidence: medium
Bootoolgah and Goonur discover fire-making, hide their firesticks, cook secretly, and Beeargah eventually takes a firestick and spreads fire while escaping.
Firesticks are hidden by their discoverers, then seized and spread for broader use.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1021-1119 confidence: medium
Beeargah seizes the comebee after it slips from Goonur, cuts it open, takes the firestick, sets grass alight while fleeing, and Bootoolgah abandons pursuit because the guarded fire secret has become common to the assembled tribes.
Beeargah takes the hidden firestick from the comebee and spreads fire until the formerly guarded secret becomes common property among the assembled tribes.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1021-1119 confidence: high
Beeargah seizes the comebee, cuts it open, takes the firestick, fires grass as he runs, and Bootoolgah concludes the secret has become common property.
Beeargah takes the comebee from its keepers, removes the hidden firestick, and makes the guarded fire secret common property by spreading fires.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 933-1019 confidence: high
The community discusses getting the comebee with the firestick and decides on a large corroboree to make the fire-keepers forget to guard it, so someone can steal the firestick and start fires for all.
The community plans to distract the holders of the firestick, seize the comebee, steal the firestick, and start fires for the good of all.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 933-1019 confidence: medium
Boolooral and Quarrian follow Bootoolgah and Goonur, climb a high tree, and see them use a stick from a comebee to make flame and cook fish in ashes.
The fire stick is guarded by two figures, and the tribal assembly plans to steal it so fires can be made for all.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies WITH INTRODUCTION BY ANDREW LANG, M.A. / CONTENTS / PREFACE / INTRODUCTION; lines 289-342 confidence: high
The passage says many stories explain bird and beast habits, account for the origin of death in 'Bahloo, the Moon, and the Daens,' account for the origin of fire, and describe fire as stolen from original proprietors; it then compares this with Prometheus.
The passage says the origin of fire is accounted for and that once fire is discovered it is stolen from original proprietors or first owners.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies WITH INTRODUCTION BY ANDREW LANG, M.A. / CONTENTS / PREFACE / INTRODUCTION; lines 289-342 confidence: high
The origin of fire is said to be explained; once discovered, fire is stolen from its original proprietors because the first owners would not give the secret away, a point compared with Prometheus.
The passage says the origin of fire is explained and that, once discovered, it is stolen from its original proprietors.
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malay
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Malay Magic CHAP. II / SUPERNATURAL BIRTHS / CREATION OF MAN / ANOTHER ACCOUNT; lines 1214-1342 confidence: medium
The passage introduces a parallel account in which the Heart of the Earth is white. Azrael explains his mission; the Earth refuses because losing its Heart would mean death; Azrael pushes the Earth, grasps the Heart, and brings it to God.
The Earth refuses to surrender its Heart, but Azrael forcibly takes it under God’s command and returns it for Adam’s formation.
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Malay Magic THE GENII / THE MALA V PANTHEON / ORIGIN OF THE GENII / THE MALA Y PANTHEON; lines 5195-5337 confidence: medium
The Jin Islam exact tribute from the unfaithful, steal it if unpaid, give it to a son of Islam, and are also said to be purchasable from the Sheikh Jin at Mecca.
The Jin Islam exact tribute; if unpaid, they steal the due amount and give it to a son of Islam.
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Malay Magic THE MINING PA WANG / MINING TABOOS / SPECIAL PROHIBITIONS / SUPERSTITIONS ABOUT TIN- ORE; lines 14355-14464 confidence: medium
The ore should be treated with respect and mining conducted so that the tin-ore may be obtained "without its own knowledge."
The passage states that mining should be conducted so that tin-ore may be obtained without its own knowledge.
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Malay Magic WEDDING COSTUMES / MIMIC CONFLICTS / THE MARRIAGE CEREMONY / STEALING THE BRIDEGROOM; lines 21149-21232 confidence: medium
At night the bridegroom’s relatives make a smoky bonfire under the couple’s house; when the bridegroom comes down, they seize him and carry him to his parents’ house, a rite called stealing the bridegroom.
The passage names the action churi pengantiri, describes relatives smoking the bridegroom out, seizing him, carrying him to his parents’ house, and returning him in procession the next day.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217 / CHAP. VI NEGRITOS OF KEDAH 219; lines 12493-12579 confidence: medium
A story explains frizzy hair: Siamese priests set fire to a jungle-grass clearing; Semang/Negrito and Malay ancestors escape; Malays annex clothes and rice-spoons; Negritos save blowpipes and quivers, and their hair is singed and remains crisped.
While escaping the fire, the Malays are said to have annexed the Negritos' clothes and rice-spoons, leaving the Negritos with blowpipes and quivers.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK AND KEDAH 207 / CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P / NEGRITOS OF KEDAH; lines 12050-12126 confidence: high
A Kedah monkey-monster called or associated with Siong drives back people attempting to enter heaven for fruit, pelts them with a prickly jungle-fruit, hurls them down, and is said to receive everything on earth at the end of the world.
The passage describes attempted entry into heaven to take fruit, blocked by a monkey-monster who hurls entrants down.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF MALACCA 321 / VOL. II Y / CHAP. VI SAVAGE MALAYS OF MALACCA 323 / CHAP. VI SAVAGE MALAYS OF MALACCA 325; lines 17455-17572 confidence: medium
The chingkwi flower grows on the rock, is found nowhere else, and can only be gathered by women; possession gives attraction power, it is carried in a bamboo vessel, it may be taken by stealth after sleeping with the woman holder and leaving silver rings, it loses virtue at sea, and Malays seek it for aphrodisiac charms.
The chingkwi flower grants attraction power, can only be gathered by women, and is obtained by sleeping with a woman holder, stealing it, and leaving silver rings.
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ainu
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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 2102-2199 confidence: high
Okikurumi and his younger sister Tureshi teach the Ainos arts; Okikurumi possesses two charms or treasures, a writing and an abacus, that reveal information such as winds and birds.
Okikurumi's writing and abacus reveal knowledge, and the stranger steals these treasures along with his possessions.
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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 2102-2199 confidence: high
The stranger learns where Okikurumi keeps his two treasures, steals them and all his possessions, and flees with Tureshihi in a boat.
The divine-appearing stranger learns where Okikurumi keeps the two treasures and steals them with all his possessions.
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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: high
In 'The Stolen Charm,' a very rich man owns a puppy, a fox-cub, and a tiny silver model ship charm given by an unknown god; when the charm is stolen, the man grieves, refuses food, and is near death.
A charm given by an unknown god is stolen, kept by an ogre in a box, and recovered by animal helpers for the sick owner.
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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
A rich man owns a puppy, a fox-cub, and a tiny silver model ship charm given by a god; when the charm is stolen, he grieves, refuses food, and is near death.
A god-given silver ship charm is stolen; a puppy, fox-cub, and rat recover it from the ogre's box and return it to the sick owner.
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Aino Folk-Tales INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1573-1626 confidence: medium
Penaumbe stretches his penis across the sea to Matomai; the lord of Matomai calls it a pole sent by the gods and has clothes and beautiful garments placed on it.
Penaumbe uses his own body as a supposed divine pole to acquire garments, but the pole is cut and he becomes poor.
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Aino Folk-Tales INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1573-1626 confidence: medium
Penaumbe draws the pole back to become rich; the lord recalls an earlier theft of a divine pole, orders it cut, and servants cut it, leaving Penaumbe with half a penis and no gain.
Penaumbe tries to obtain wealth by drawing back the so-called divine pole with garments on it, but the lord identifies the act as another theft and has the pole cut.
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andamanese
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7098-7203 confidence: medium
The word-for-word text presents Sir Prawn making fire, a yam leaf catching fire, Sir Kingfisher taking fire and cooking, and Sir Dove taking fire.
Kingfisher steals fire from Prawn, and Dove steals fire from Kingfisher; the fire is implied to reach the ancestors.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7473-7580 confidence: high
The passage introduces multiple legends of how the ancestors first obtained fire; a common North Andaman statement says fire was stolen from Biliku by Maia Tiritmo, Sir Kingfisher.
The passage states a common North Andaman claim that fire was stolen from Biliku by Sir Kingfisher, and gives versions where Mite or Lirčitmo steals Biliku’s fire.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7473-7580 confidence: high
Partly understood Aka-J̌eru version: an arrow hits the hill of fire; Tiriń finds the burning arrow and keeps the fire; others later steal fire from his hut at night and go to their own places.
Tiriń finds the burning arrow, refuses to share fire, and others steal it from his hut at night.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7582-7686 confidence: high
One obscure version says Maia Dik makes fire; Maia Totemo steals it, cooks fish, and sleeps; Maia Mite then steals fire from Maia Totemo.
Many versions describe fire being stolen or taken from a possessor such as Bilika, Bilik, or Puluga, often while that possessor sleeps, and then passed to ancestors or people.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7688-7781 confidence: high
A flood extinguishes all fires; a deceased friend appears as the bird Luratut, flies to Mo̱ro where Puluga sits beside fire, tries to carry off a burning log, and the brand falls near the survivors after Puluga hurls it.
Luratut flies up to Mo̱ro, the sky, attempts to seize a burning log from Puluga’s fire, and the brand falls near survivors without fire.
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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 11157-11241 confidence: medium
In the common fire legend, the kingfisher steals fire from Biliku/Puluga; his red neck feathers are explained by fire or a pearl-shell/lightning thrown by Biliku, and one variant has swallowed fire emerging from his neck after lightning cuts off his head.
The common version says the kingfisher steals fire from Biliku and obtains fire for the ancestors.
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basque
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Basque Legends ERRUA, THE MADMAN. / VARIATIONS OF ERRUA. / THE THREE BROTHERS, THE CRUEL MASTER, AND THE TARTARO. / THE TARTARO AND PETIT PERROQUET.; lines 1038-1163 confidence: medium
The Tartaro searches the ferns, then eats and drinks; Petit Perroquet creeps out, goes to the stable, stuffs the horse's large bell with ferns, mounts the horse, and rides away.
Petit Perroquet steals the Tartaro's horse and diamond by stealth and carries them back across the river.
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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 5909-6036 confidence: medium
At evening the young man hides in the church, dresses in the finest festival robes, lights candles and lamps, and rings all the bells at midnight.
The young man hides in the church and uses its ritual objects and authority to obtain the priest's money and riches.
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Basque Legends THE SERVANT AT THE FAIRY'S. / THE FAIRY IN THE HOUSE. / THE DEVIL'S AGE. / V.--WITCHCRAFT AND SORCERY.; lines 2888-3003 confidence: low
The passage recounts De Lancre's 1609 inquisition and a 1619 incident in which fishermen burned a Portuguese lady accused of secreting the Host for magic.
The historical anecdote says a Portuguese lady was accused of secreting the Host for purposes of magic and was killed by a mob.
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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: medium
A summarized common version tells of an aged king with three sons; the sons seek the water, the first two fail, and the youngest receives an old woman's instructions but steals the bird and magic horse as well as the water.
In the variant the old woman says not to take anything else, but the youngest steals the bird and magic horse; the animals in the forest are then awake, requiring further magical aid.
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Basque Legends THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING. / THE FISHERMAN AND HIS SONS.; lines 4006-4142 confidence: high
The king's wife envies the lad and his wife, learns from her daughter about the snuff-box, intrigues with a servant, and the servant steals the snuff-box at night after discovering where it is kept.
The king's wife arranges for a servant to steal the snuff-box, then uses it for her own command.
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Basque Legends V.--WITCHCRAFT AND SORCERY. / THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING.; lines 3596-3739 confidence: medium
Malbrouk turns into a hawk, carries the princess off the island, writes to the king, is fetched to court, and delays the proposed marriage by saying he must bring his dowry.
Malbrouk postpones marriage while obtaining a golden-horned cow, a moon that lights seven leagues, and attempting to take a self-playing violin from his godfather.
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islamicate folklore
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6428-6544 confidence: medium
Camaralzaman inspects the girdle, opens a sewn pouch, and finds an engraved cornelian with strange characters; it is a talisman from the Queen of China, said to ensure her daughter's happiness while carried.
A happiness-securing talisman carried by the princess is taken by a bird from the prince's hand.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6428-6544 confidence: medium
As the prince holds the stone in his palm, a bird swoops down, takes it, later swallows it, and continues flying farther away as he pursues it.
A bird steals and swallows the talisman, and the prince pursues it for ten days until he reaches an unfamiliar seaside town.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 7676-7788 confidence: medium
The king shows the letter to Saouy; Saouy turns aside, secretly tears off the formula from the top of the letter, puts it in his mouth, and swallows it.
Saouy secretly removes and swallows the formula that marks the letter as binding, then uses its absence to contest the command.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 8148-8267 confidence: high
During Aladdin’s hunting absence, the magician buys copper lamps and cries 'New lamps for old'; the princess, unaware of the old lamp’s value, orders a slave to exchange it.
The magician disguises his aim as an absurd trade of new lamps for old and obtains the old magic lamp from the unsuspecting princess’s household.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 8269-8381 confidence: medium
Aladdin asks about the old lamp; the princess tells of its exchange and says the African magician carries it, urges her to marry him, and threatens possible violence.
The exchanged lamp comes into the magician's possession, enabling the removal of palace and princess; recovery of the lamp reverses the situation.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 8269-8381 confidence: medium
Aladdin asks about the old lamp left on the cornice in the hall of four-and-twenty windows; the princess explains the exchange of the lamp, and Aladdin names the African magician as responsible.
The lamp is lost through an exchange, possessed by the magician, and recovered by Aladdin; its recovery enables the restoration of the palace.
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samoan
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Samoa, A Hundred Years Ago And Long Before CHAPTER I. / POSITION OF THE ISLANDS--EARLY VISITORS AND TRADITIONARY ORIGIN. / CHAPTER II. / SAMOA.; lines 469-593 confidence: high
The land is flooded by the sea and everything dies except fowls and pigeons; the pigeons fly away, while the fowls remain and are made sacred by Lu, not to be killed, as Sa Moa.
Lu's Sa Moa are sacred and not to be killed; heavenly fishers kill and carry them away, prompting Lu's pursuit into the heavens.
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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: medium
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 conceals a young taro shoot under his clothing while in the heavens, but the Tangaloans discover and seize it.
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Samoa, A Hundred Years Ago And Long Before CHAPTER VII. / ADULT AND ADVANCED YEARS. / CHAPTER VIII. / FOOD--COOKING--LIQUORS.; lines 2993-3087 confidence: medium
Ae, a Tongan attached to Tinilau, borrows Tinilau’s two travel turtles to visit Tonga and is warned to care for them.
Ae kills and feasts on Tinilau’s borrowed turtles; Tinilau calls avenging gods, Ae is brought back, self-exposes, and is killed, with the episode becoming a proverb for taking what belongs to another.
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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 6317-6423 confidence: medium
Tongan invaders at Safotu receive tribute to Talaaifeii; Tuna and Fata remove the Tongan king's iron-wood mooring-stick, make it a club, rally battle, win victory, and a Samoa-Tonga treaty follows.
Tuna and Fata take the Tongan king's mooring-stick, turn it into a club, use it to rally battle, and its memory becomes attached to the district's sacred name and war mobilization.
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Samoa, A Hundred Years Ago And Long Before NOVEMBER. / DECEMBER. / CHAPTER XIX. / THE ORIGIN OF FIRE, AND OTHER STORIES.; lines 5300-5403 confidence: high
The Savage Island account is called a 'somewhat similar tale': it names Maui father and Maui son, uses a reed-bush entrance, and says the youth Maui, 'like another Prometheus, stole' fire, set the bush in flames, and established fire and cooked food.
The Savage Island variant says the youth Maui stole fire, escaped up the passage, set the bush aflame, and thereby established fire and cooked food.
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Samoa, A Hundred Years Ago And Long Before NOVEMBER. / DECEMBER. / CHAPTER XIX. / THE ORIGIN OF FIRE, AND OTHER STORIES.; lines 5405-5497 confidence: medium
The rat once had wings and the bat did not; the bat borrowed the rat’s wings, flew away, never returned them, and the story explains a proverb about borrowers.
The bat borrows the rat’s wings, flies away with them, and never returns them, explaining bat flight, rat winglessness, and a proverb.
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fjort
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Notes on the Folklore of the Fjort (French Congo) ABOUT NZAMBI. 121 / ABOUT NZAMBI. 123 / ABOUT NZAMBI. 125 / ABOUT NZAMBI. 127; lines 5878-5932 confidence: medium
Nchonzo nkila says: "I made a drum and Nzambi has taken it from me."
The drum is taken by Nzambi from its maker, becomes the subject of a legal dispute, and is resolved through payment, fine, and presents.
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Notes on the Folklore of the Fjort (French Congo) CLIMBING A PALM-TREE FOR PALM-WINE. / ABOUT NZAMBI. 121 / ABOUT NZAMBI. 123 / ABOUT NZAMBI. 125; lines 5794-5875 confidence: medium
Nzambi says she cannot dance because she has no drum while the little wagtail dances to the drum he made; she tells the antelope to ask for the drum from the wagtail.
Nzambi repeatedly seeks Nchonzo nkila's drum; two larger envoys die after trying to take it, and Mfiti finally carries it away unnoticed for Nzambi.
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Notes on the Folklore of the Fjort (French Congo) INDEX. / I., 146 / INDEX. / INDEX.; lines 7904-8101 confidence: medium
Index entries identify Nzambi Mpungu as the Creator, state that he causes tides and that his fire was stolen, and list stories of his ambassador and of Nzambi’s daughter, including the spider winning and losing her and her marriage.
The index states that Nzambi Mpungu’s fire was stolen.
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Notes on the Folklore of the Fjort (French Congo) THE FOLKLORE OF THE FJORT. / THE FOLKLORE OF THE FJORT. 3 / THE FOLKLORE OF THE FJORT. 5 / THE FOLKLORE OF THE FJORT. 7; lines 1785-1859 confidence: medium
Chicamassi-chibuinji is the spirit in the sea; she comes ashore for red-wood and toilet articles, and theft of these articles makes her cause a swell that stops fishing and can cause deaths in the surf.
When Chicamassi's shore-collected articles are stolen, she becomes vexed and causes a sea swell that stops fishing and can kill people in the surf.
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Notes on the Folklore of the Fjort (French Congo) THE BABBIT AND THE ANTELOPE. 91 / THE RABBIT AND THE ANTELOPE. 93 / XXIV. / THE FIGHT BETWEEN THE TWO FETISHES. 95; lines 4878-4912 confidence: medium
Lifuma's movement is described as a peaceful mission involving holy ground as a sign of sea-beach ownership, renewed play by salt water, and fishing in the sea.
After injuring Lifuma, Chimpukela takes the relics gathered on the sea-beach; the passage also associates Lifuma's mission with holy ground and ownership of the sea-beach.
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ganda
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The Baganda: An Account of Their Native Customs and Beliefs CHAPTER III / MARRIAGE / CHAPTER IV / SICKNESS, DEATH, AND BURIAL; lines 5054-5095 confidence: medium
If the King dies, his death is attributed either to having offended a god by robbing the temple or to ghosts.
If the King dies, one explanation is that he offended a god by robbing the temple.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / II BIRTH, INFANCY, AND PUBERTY 63 / II BIRTH, INFANCY, AND PUBERTY 65; lines 3664-3751 confidence: high
When preliminaries are arranged, the medicine-man is asked to fix the day on which the twins may be brought out and named; once settled, both parents go secretly by night.
The parents secretly go by night to take plantains from Mutaka's garden under detailed rules, make a ritualized announcement, flee from pursuers, and reserve the plantains for the feast.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / IV SICKNESS, DEATH, AND BURIAL 123 / IV SICKNESS, DEATH, AND BURIAL 125; lines 6242-6330 confidence: medium
Child/twin-related rites: relatives are told the child had gone away; offerings to Mukasa avert anger; ant-nest clods surround a cooking pot on the grave; parents repeat plantain-stealing; plantain flowers form a bundle called the twin; twin ceremonies continue without mourning.
The parents return to Mutaka's garden and repeat a ceremony explicitly described as stealing plantains in a twin-rite context.
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The Baganda: An Account of Their Native Customs and Beliefs VI THE CLANS AND THEIR TOTEMS 153 / VI THE CLANS AND THEIR TOTEMS 155 / VI THE CLANS AND THEIR TOTEMS 157 / VI THE CLANS AND THEIR TOTEMS 159; lines 8081-8177 confidence: medium
Sedumi visits his wife’s relatives, sees desirable yams during food scarcity at home, steals some at night, wraps them in his goat-skin, and hides them by the road.
Sedumi’s theft of yams leads to exposure, shame-suicide, his sons’ refusal to eat yams, and yams becoming the clan totem.
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The Baganda: An Account of Their Native Customs and Beliefs VII THE KING / VII THE KING 213 / VII THE KING 217 / VII THE KING 219; lines 11995-12091 confidence: medium
Tebandeka's infant children die until the neglected Twin of his father is restored; he later orders gods' temples robbed and burned, hides in the forest, and is found possessed by Mukasa and able to give oracles.
Tebandeka orders gods' temples robbed and burned, hides in the forest, and is later found possessed by Mukasa and able to give oracles.
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buryat mongol
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 9650-9808 confidence: medium
The khan counts his people and cattle and is pleased by their increase, but he fails to find the gray steed; he sees tracks of a man and an immense horse and knows someone has stolen the steed.
The khan's wonderful gray steed is stolen, the thief is identified, and Hunkuvai is commissioned to retrieve it.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN; lines 10418-10549 confidence: high
Varhan closes the yurt's seventy-five doors and ninety-five chambers, makes the house as small as a little box, puts it on his horse, and races away with Shandagan Sagai inside.
Varhan shrinks and removes the yurt with Shandagan Sagai inside; Esege Malan's spirits report that the daughter, house, and goods are gone, and a pursuit is launched to recover her.
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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 7006-7132 confidence: medium
Because the mountain is unreachable by horse or bird, Gesir sends an arrow to the sleeping king of birds to pluck the outside feather from the right wing and bring it back; it proves to be the desired life-token.
Gesir sends an arrow to a sleeping sacred bird to pluck and return the feather that contains one of the Mangathai's lives, then refuses to give it to the Mangathai.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE IRON HERO / ASHIR BOGDO / CHAPTER XII / SHARAU; lines 9568-9647 confidence: medium
The dog carries the cat toward the kingdom beyond the sea. At the wife’s yurta, the cat catches a mouse and demands that it get the gold ring from the woman’s mouth.
The cat and dog travel across the sea to regain the ring; the mouse steals it from the sleeping woman’s mouth so it can be returned to Sharau.
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caucasian
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Caucasian Folk-Tales BALAI AND BOTI 83 / BALAI AND BOTI 85 / THE VIRGIN QUEEN 87 / THE VIRGIN QUEEN 89; lines 4293-4439 confidence: medium
The Virgin Queen wakes, sees the bite mark, notices the tasted food and drink, consults her mirror, gathers the armies of seven kingdoms, and demands the fruit-picker from the blind king.
The queen demands the person who picked fruit in her garden, and later says that what has been stolen should be repaid twofold.
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Caucasian Folk-Tales OSSETIAN VARIANT 259 / MINGRELIAN VARIANT 263 / OSSETIAN VARIANT 265 / OSSETIAN VARIANT 267; lines 11321-11372 confidence: medium
While the servant is absent, three Armenian visitors lodge with his wife, see the golden-fruited tree, decide to steal it, and question her about its origin while promising a reward.
The visitors explicitly resolve to steal the tree with golden fruit from its owner.
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Caucasian Folk-Tales THE BEAUTIFUL HELENA 137 / KITSCHUW I4I / KITSCHUW 143 / RICH MAN AND POOR MAN 145; lines 6544-6619 confidence: medium
The poor man climbs down, takes the gold cloth and money, rubs his injured face at the tree so that he sees again, then tells a shepherd his load is only cabbages from hunting with the rich man.
After the animals leave, the poor man takes the gold cloth and money belonging to the bear and fox.
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Caucasian Folk-Tales THE DREAMER 23 / THE EARTH WILL HAVE ITS OWN 25 / THE EARTH WILL HAVE ITS OWN 27 / THE ROSE OF PARADISE 29; lines 1932-2012 confidence: medium
The peasant obtains the dress and mirror but not the rose; he is told that the rose grows in a Div's garden, which is dangerous to enter and escape.
The Rose of Paradise grows in the Div's garden; the peasant enters while the Div sleeps, plucks the rose, and flees.
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comparative
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3499-3538 confidence: medium
Hawaiian sorcerers are said to catch souls of living people, confine them in calabashes, give them to be eaten, and squeeze captured souls to discover hidden burial places.
Several examples describe souls of living people being caught, abstracted, or stolen by sorcerers, doctors, or wizards.
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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 8339-8394 confidence: medium
The passage explains that the spirit of corn and cultivated plants may be conceived as the owner of the plants, making harvest and gathering acts of spoliation that impoverish him.
The plant spirit is described as owner of the crop, while harvesting and digging are described as spoliation; the stranger represents the robbed owner.
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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 8339-8394 confidence: medium
The passage explains that the spirit of corn or other cultivated plants may be conceived as the owner of the plants; harvest, root-digging, and fruit-gathering are then acts that rob and impoverish him.
The passage explains harvest, root-digging, and fruit-gathering as acts of spoliation that strip the plant-spirit owner of property.
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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 6654-6693 confidence: medium
Sodewa Bai marries a prince with another wife; the first wife is jealous and persuades a negress to steal the golden necklace.
Sodewa Bai’s necklace is stolen, and Dalim’s life-object is obtained by capturing the fish and extracting the necklace.
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fijian
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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
He tells how he feigned great fear when ordered to eat the cat and threatened with death, after which his people laugh and call the Haapai men soulless.
The heading identifies the cat as sacred, and the Rogue recounts being ordered to eat the cat and threatened unless he did so; later children taunt the Tongans about giving the cat to the Fijian to eat.
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Tales from Old Fiji CAME TO ONEATA 91 / CAME TO ONEATA 93 / CAME TO ONEATA 95 / CAME TO ONEATA 97; lines 5449-5603 confidence: medium
The god plots to get the shellfish back; years later he goes to Kambara at night and calls the shellfish from the shore, sea, and rocks, but none come.
The god secretly goes to Kambara at night to call the shellfish back; Tuwara strikes him and accuses him of trying to steal the shellfish.
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Tales from Old Fiji HOW THE TONGANS CAME TO FIJI / CAME TO FIJI 21 / CAME TO FIJI 23 / CAME TO FIJI 25; lines 2843-2965 confidence: medium
The Tongans sail back to Tonga with the shell, give twelve pieces to the king, hide the thirteenth, and the king notices the shell is incomplete.
The Tongans hide the thirteenth shell piece, lie about it, fear the king's punishment, and choose not to return home.
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Tales from Old Fiji THE BEGINNING OF DEATH 143 / THE BEGINNING OF DEATH 145 / ATA-LONGA'S REBELLION / THE BEGINNING OF DEATH 147; lines 7400-7476 confidence: medium
Ata-longa proposes taking his father's canoe while Maui sleeps after kava drinking, keeping silence from women and children until boarding, preparing the canoe, and sailing that night.
Ata-longa proposes taking Maui's canoe while Maui sleeps and then removes it at night for the escape.
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georgian
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Georgian Folk Tales GEORGIAN FOLK TALES / MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING; lines 534-627 confidence: medium
The devis possess a wishing-stone that makes dinner or supper appear, and the man wants to steal it.
The devis possess a wishing-stone that produces meals, and the man deliberately steals it after tricking the warning door into being destroyed.
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Georgian Folk Tales GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE / THE SHEPHERD AND THE CHILD OF FORTUNE; lines 2737-2842 confidence: high
After a year, the shepherd places the child in his pocket, wraps a little goat in the bedclothes, and leaves. After one or two weeks, the child asks to be put down and walks by himself.
The shepherd steals the newborn child whose fate was supernaturally decreed and leaves a young goat wrapped in the bedclothes as a substitute.
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Georgian Folk Tales THE FOX AND THE KING'S SON / PART II / THE THREE PRECEPTS / KAZHA-NDII; lines 3552-3655 confidence: medium
The youngest goes to the tomb, lights a candle, is not afraid of the uproar and earthquake, cleaves the approaching monster in two, and the monster's blood extinguishes the candle.
The youth crosses a vast river, takes a burning brand from demis, and returns with fire after the tomb candle is extinguished.
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Georgian Folk Tales THE KING'S SON / TEETH AND NO-TEETH / THE QUEEN'S WHIM / THE FOOL'S GOOD FORTUNE; lines 5071-5143 confidence: medium
After the monks beat him, the fool steals a bell from their belfry, carries it into the forest, climbs a tree, hangs it on the branches, and rings it.
The fool steals a bell from the monks' belfry after they beat him.
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persian
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Persian Literature, Volume 1 CLVII / CLXVI / CLXXIII / CLXXX; lines 16901-16982 confidence: medium
saf, Solomon’s vizier, guards a magical imperial signet that is stolen; an ant offers grass and rebukes him; the note also explains Hfiz’s symbolic use of saf, the ant, and Jem’s lost signet.
The signet is imperial, magical, and stolen while under a royal minister’s guardianship.
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The Shahnama of Firdausi, Vol. I LAND AND PEOPLE / CHAPTER II / POET AND POEM / SATIRE ON SULTAN MAHMUD.; lines 3002-3076 confidence: high
The region is linked with petroleum and ancient glamour; “Here Prometheus stole the fire from heaven and paid the penalty in some Caucasian gorge.”
Prometheus is explicitly said to have stolen fire from heaven and paid the penalty in a Caucasian gorge.
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The Shahnama of Firdausi, Vol. I M1NUCHIHR 243 / MINIJCHIHR 253 / HE REIGNED FOR SEVEN YEARS / ARGUMENT; lines 15942-16055 confidence: medium
The note describes Afrasiyab as Turan's protagonist and Iran's arch-enemy, one of Ahriman's evil spirits in Zoroastrian belief, and identifies him with Frangrasyan of the Zamyad Yasht, who tries to seize the Shahs' kingly Glory or Grace.
The note states that Afrasiyab or Frangrasyan made several attempts to seize the kingly Glory or Grace belonging to the Shahs.
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The Shahnama of Firdausi, Vol. I M1NUCHIHR 243 / MINIJCHIHR 253 / HE REIGNED FOR SEVEN YEARS / ARGUMENT; lines 15942-16055 confidence: medium
The note says the Bundahish indicates Afrasiyab was originally a water-stealing fiend and that his depredations are limited to stealing the rivers of Iran.
The note says the Bundahish indicates Afrasiyab was originally a water-stealing fiend and that his depredations consist of stealing Iran's rivers.
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siberian
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 2189-2370 confidence: medium
A deserted starving woman enters a house, sees ready-made clothes and a dish of tallow, eats the tallow, feels better, and flees to the open country.
The starving woman repeatedly enters the Man in the Moon's house and eats his tallow until he catches her.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5004-5099 confidence: high
In the olden time the earth is dark because the ke'let stole the sun and play ball with it; Hare enters their tent, bargains for his life with oil, kicks the sun through the vent-hole so it sticks to the sky, escapes, and is pursued.
The ke'let steal the sun; Hare retrieves it by kicking it through the tent opening so that it becomes fixed in the sky.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 827-986 confidence: medium
The line has been taken away; Big-Raven says people living down the coast committed the theft; Eme'mqut says they will bring it back, makes a wooden whale, enters it, and reaches the coastal people, who view it as a good whale.
The line is stolen, and Eme'mqut retrieves a new line by entering a wooden whale, allowing hunters to harpoon it, distracting them with berries, and escaping with the line.
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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 4749-4827 confidence: medium
The girl opens the forbidden storehouse; it is filled with charmed reindeer, neither living nor dead, which she leads out and ties one after another to a long heavy line.
After opening the forbidden storehouse, the girl leads out Yaghishna’s charmed reindeer and escapes with them.
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vietnamese
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Stories and Legends of Annam XV111 / STORIES AND LEGENDS / OF ANNAM / THE TREASURE OF THE CHAM CHIEFTAIN; lines 1005-1216 confidence: high
Nhanh is described as young, strong, and terrifying; in the night silence he considers how to seize the Cham Chieftain's wealth and knows the royal burial and treasure.
Nhanh deliberately enters a royal burial, opens the coffin, disturbs the bones, and takes the treasure buried with the dead chief.
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Stories and Legends of Annam XV111 / STORIES AND LEGENDS / OF ANNAM / THE TREASURE OF THE CHAM CHIEFTAIN; lines 1218-1331 confidence: medium
Nhanh is now immensely rich, thinks of fleeing the Citadel with his accursed fortune, carries his precious burden, climbs the walls, and throws himself into the moat as dawn whitens the horizon.
Nhanh carries off the Cham Chieftain's treasure, is called a thief, and is stopped by supernatural or uncanny forces before escaping.
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Stories and Legends of Annam XXIII / M 161 / THE SENSITIVE PLANT / THE PEARL1; lines 6567-6795 confidence: high
Neighboring kings envy the miraculous gift and try to steal it; Da, northern lord, is greedy, and his son Trung-Thuy is handsome, strong, cunning, and covets the talisman still more.
Rival kings try to steal the gift, and Trung-Thuy infiltrates the court and searches the king’s private apartments for the enchanted bow.
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Stories and Legends of Annam XXIII / M 161 / THE SENSITIVE PLANT / THE PEARL1; lines 6797-7006 confidence: high
Mi-Chau leads her husband through corridors to a hidden door, down steps into a dark chamber, and opens a lim-wood chest containing the wonderful talisman.
The golden claw, part of the sacred Tortoise's bow, is secretly removed by Trung-Thuy and replaced with a yellow-metal substitute.
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zoroastrian
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis MIHIR VAST. 139 / XXII. / MIHIR YAST. 141 / XXIII.; lines 7022-7113 confidence: uncertain
The note says the passage alludes to a myth in which Mithra was described as an Indra delivering cows carried away by Vritra, and says Firmicus called him a cattle-driver while Commodianus compares him with Cacus.
The editorial note states that the passage alludes to a myth in which Mithra is described like Indra delivering cows carried away by Vritra, with comparison to Cacus.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis Z AMY AD YAST. 293 / ZAMYAD VAST. 295 / ZAMYAD VAST. 297 / VIII.; lines 14258-14354 confidence: medium
“We sacrifice unto the awful Glory, that cannot be forcibly seized, made by Mazda ....”
The Glory is repeatedly described as unable to be forcibly seized, while multiple figures attempt or threaten to seize it.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD VAST. 295 / ZAMYAD VAST. 297 / VIII. / ZAMYAD VAST. 299; lines 14357-14451 confidence: medium
“We sacrifice unto the awful Glory, that cannot be forcibly seized, made by Mazda”
The Glory is repeatedly described as unable to be forcibly seized; Frangrasyan tries to seize it in the sea but the Glory escapes and he admits failure.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD VAST. 297 / VIII. / ZAMYAD VAST. 299 / ZAMYAD YAST. 3OI; lines 14454-14551 confidence: medium
Frangrasyan strips naked a second time to seize the Glory; it escapes, flees, changes seat, and an arm of Vouru-Kasha is produced as a named lake.
Frangrasyan repeatedly attempts to seize or conquer the Glory, but the Glory escapes and he is explicitly unable to seize it.
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arthurian
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 592-703 confidence: medium
Inside the chapel Chaus sees no one except a dead knight lying on a bier, covered with rich silk, with burning wax tapers fixed in four golden candlesticks around him.
Chaus takes a tall taper and golden candlestick from a deserted chapel where a dead knight lies on a bier surrounded by burning tapers.
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 705-788 confidence: high
The messenger says the squire has departed from the chapel "as a thief and a traitor" and is carrying off "the candlestick of gold" that honored the dead knight.
The messenger explicitly calls the squire's removal of the chapel candlestick theft and treachery; after the squire refuses to return it, the dreamed attack leaves a real fatal wound.
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The High History of the Holy Graal VIII. / XIII. / BRANCH XI. / TITLE I.; lines 7002-7108 confidence: medium
The Queen says the King of Castle Mortal wars upon her; Perceval says this king is his uncle, is cruel, wars upon King Fisherman, and wants the Lance and the Graal.
Perceval says the King of Castle Mortal wars upon King Fisherman, challenges his castle, and wants the Lance and the Graal.
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daoist
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Chuang Tzu: Mystic, Moralist, and Social Reformer HERBERT A. GILES / CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466; lines 317-431 confidence: low
The Shih-shuo-hsin-yü says Kuo Hsiang stole his work from Hsiang Hsiu; both editions circulated, Hsiang Hsiu's is lost, and comparison shows plagiarism though Kuo Hsiang added independent revision.
Kuo Hsiang is accused of stealing his work from Hsiang Hsiu, with the passage citing evidence of plagiarism.
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Chuang Tzu: Mystic, Moralist, and Social Reformer HORSES' HOOFS. / CHAPTER X. / OPENING TRUNKS. / B.C. 481.; lines 4298-4432 confidence: medium
T'ien Ch'êng Tzŭ slew the Prince of Ch'i, stole the kingdom and wisdom-tricks of the Sages, gained a thief's reputation, lived comfortably, and his descendants ruled Ch'i for twelve generations.
T'ien Ch'êng Tzŭ steals Ch'i and rules through descendants, and the passage contrasts the punished purse-thief with the person who steals a State and becomes a Prince.
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Chuang Tzu: Mystic, Moralist, and Social Reformer HORSES' HOOFS. / CHAPTER X. / OPENING TRUNKS. / B.C. 481.; lines 4298-4432 confidence: medium
T'ien Ch'êng Tzŭ slays the Prince of Ch'i, steals the kingdom and the Sages' wisdom-tricks, is not punished by other states, and his descendants rule Ch'i for twelve generations.
T'ien Ch'êng Tzŭ steals both the State of Ch'i and the Sages' wisdom-tricks; the passage later generalizes that one who steals a state becomes a prince and also steals moral and sage attributes attached to rule.
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filipino
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1069-1196 confidence: medium
Gaygayoma, daughter of Bagbagak the big star and Sinag the moon, sees the cane from her sky home and asks her father to send the stars down for it.
Gaygayoma requests sugar-cane from below, Bagbagak sends the stars down, and the stars take cane and golden-stemmed beans from the field.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1992-2141 confidence: low
When the man breaks off a branch, the shrub speaks in a strange language; frightened, he runs and emerges on the banks of the Abra River with the dead deer at his feet.
A tree in the cave bears agate-bead berries and speaks when a branch is broken; after people return to take it, an evil spirit has removed it.
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Philippine Folk Tales TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO / CHRISTIANIZED TRIBES; lines 4693-4814 confidence: medium
A cunning friend hears of the goat, persuades Juan to drink tuba, and while Juan is drunk substitutes another goat; at home no silver appears and Juan’s family beats and scolds him.
The cunning friend uses Juan’s fondness for tuba to get him drunk and replace the magic goat and magic net with ordinary substitutes; the same fate is reported for the food-giving objects.
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hausa
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk ONE CANNOT HELP AN UNLUCKY MAN. / THE UNLUCKY MAN 243 / THE WONDERFUL RING 245 / THE WONDERFUL RING 247; lines 11411-11489 confidence: medium
A Bad Woman becomes the Younger Son's companion, receives whatever she wants, cries all day, asks for the ring for one day as proof of love, then takes it to her paramour; at night the city moves to the paramour's house.
The Bad Woman asks for the ring as proof of love, receives it, and gives it to her paramour, causing the Younger Son to lose the city.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE GOOD K IS HI A 323 / THE DETERMINED GIRL 325 / THE WICKED GIRL 327 / THE WICKED GIRL 329; lines 14771-14848 confidence: medium
A King's Slave makes the Girl fall in love with him and asks for her husband's charm; she pressures her husband by saying he hides something, and he gives her the Eagle's feathers to keep.
The Girl secretly transfers the Eagle's feathers to the King's Slave, who uses them to perform the resurrection and then gains power over the original holder.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk XLII. / XLIII. / NOTES ON THE TALES 481 / XL1V.; lines 21188-21240 confidence: medium
"a certain demon or jinn stole King (Prophet) Solomon's ring" and by it entered the women's apartments.
The passage says a demon or jinn stole Solomon's ring and used it to enter the women's apartments.
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jewish christian
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Genesis Chapter 29 / Chapter 30 / Footnotes / Chapter 31; lines 1978-2066 confidence: high
While Laban is shearing sheep, Rachel steals her father's teraphim; Jacob leaves without telling Laban, flees with all he has, crosses the River, and heads toward the mountain of Gilead.
Rachel steals her father's teraphim, Laban calls them his gods, and Rachel hides them during the search.
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Genesis Chapter 42 / Footnotes / Chapter 43 / Chapter 44; lines 2953-3021 confidence: medium
Joseph commands the steward to fill the men’s sacks with food and money and to put Joseph’s silver cup in the youngest man’s sack with his grain money.
The steward accuses the men of taking Joseph’s cup, a silver object associated with drinking and divination, even though Joseph had ordered it placed in the youngest man’s sack.
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Genesis Footnotes / Chapter 26 / Footnotes / Chapter 27; lines 1669-1762 confidence: high
Jacob brings the goats; Rebekah prepares the food, puts Esau's clothes on Jacob, places goat skins on his hands and neck, and gives Jacob the food and bread.
Jacob is disguised with Esau's clothing and goat skins, claims to be Esau, passes Isaac's touch test, and is later described as having come with deceit and taken the blessing.
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tibetan buddhist
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The Buddhism of Tibet, or Lamaism DEPUNG AND SERA. 269 / TASHI-LHUNPO. 2 / TASHI-LHU / MINDOLLING, DORJE-DAG, ETC. O17; lines 14391-14497 confidence: high
Guro Ch’o-wang is said to be modeled after Nalanda; its shrine is surrounded by poplar groves and contains relics including a sacred stuffed horse belonging to the great Guru, called the horse that can go round the world in one day.
A Khamba pilgrim steals the sacred horse’s leg to enchant ponies, becomes insane, is identified by priestly divination as having stolen a sacred thing, and the relic is restored.
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The Buddhism of Tibet, or Lamaism P. 437. / SITE OF BUDDHA'S DEATH. 311 / ASAM SHRINE. 313 / NEPAL SHRINES. 315; lines 16504-16607 confidence: high
Two tears of Avalokitesvara are born in Indra's heaven as Kan-ma and Kan-ch'un-ma; Kan-ch'un-ma steals flowers in heaven and is reborn on earth as punishment in a low pigherd family as Samvara.
Kan-ch'un-ma steals flowers in heaven and is reborn on earth as punishment.
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The Buddhism of Tibet, or Lamaism THE UNIVERSE OF THE BUDDHISTS. / THE HEAVENS OF THE GODS. 83 / THE HEAVENS OF BRAHMA, 85 / THE HEAVENS OF INDRA (JUPITER). 87; lines 4384-4491 confidence: medium
The gods war with Titans who try to seize fruit from the Vovi-dw sa-tol / Parijata tree; its branches are in heaven and roots in the Titans’ country, and a Jambuti climber encircles it; the war-god directs the divine army.
The Titans are described as repeatedly trying to seize precious fruit from the great tree.
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afro caribbean
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Jamaica Anansi Stories MODERN EUROPEAN STORIES. / SONG AND DANCE. / PREFACE. / ANIMAL STORIES.; lines 1303-1453 confidence: medium
In 'Tracking Anansi,' Anansi lives in a tree with his wife and children, robs others, and they cannot find where he lives.
Anansi robs others while living in a tree and later enters Duppy's air-house and eats what he finds.
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Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 7491-7596 confidence: medium
The man orders the boy to take the duppy-man's bell; the dead mother instructs him, he takes the bell from the duppy town, runs to four cross-roads, and the duppies scatter.
The boy is sent to take the duppy-man's bell and escapes through a crossroads pattern that scatters the duppies.
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akan
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West African Folk-Tales X. WHY SPIDERS ARE ALWAYS FOUND IN THE CORNERS OF CEILINGS / XI. ANANSI THE BLIND FISHERMAN / XII. ADZANUMEE AND HER MOTHER / XIII. THE GRINDING-STONE THAT GROUND FLOUR BY ITSELF; lines 1284-1389 confidence: medium
Anansi insists on taking the stone; the stone says, “Spider, spider, put me down,” but he refuses to listen.
Anansi removes the stone against warnings and is destroyed when it sticks to his head and crushes him.
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West African Folk-Tales XIX. OHIA AND THE THIEVING DEER / XX. HOW THE TORTOISE GOT ITS SHELL / XXI. THE HUNTER AND THE TORTOISE / XXII. THE TAIL OF THE PRINCESS ELEPHANT; lines 1961-2069 confidence: medium
After the mother dies, the youngest son travels three weeks, meets an old woman in a village of elephants, is hidden by her, and receives instructions to cut the princess's tail boldly at night from the eastern corner.
A human enters the elephants' village, where no human is said to have been before, and secretly cuts the tail from the sleeping princess elephant.
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guiana amerindian
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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 5732-5810 confidence: medium
Akawai creation account: Makunaima misses his fire, which marudi accidentally swallowed; animals blame the alligator, and Makunaima pulls out the alligator's tongue while searching its mouth.
Makunaima's missing fire is associated with Marudi swallowing it and the alligator being accused of stealing it; the episode results in the alligator's tongue being pulled out and, in a related note, Marudi's fiery throat.
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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 11880-11933 confidence: high
A small, swift-flying creature leaves the crane, steals tobacco seed from a field while a watch-woman tries to shoot him, returns safely, and the seed is delivered, planted, and grows quickly.
Both accounts include tobacco obtained from a guarded place by stealth: a seed thief evades a watch-woman, and the house-master waits for nightfall to steal watched island leaves.
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hermetic
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 295 / THE MYSTERIES OF ISIS AND OSIRIS 297 / THE MYSTERIES OF ISIS AND OSIRIS 299 / THE MYSTERIES OF ISIS AND OSIRIS 301; lines 17017-17120 confidence: medium
Ptolemy the Saviour sees in a dream a gigantic statue of Pluto, previously unknown to him, ordering him to bring it to Alexandria.
Ptolemy receives a dream-command from a gigantic statue, a traveller identifies a matching colossus, and agents secretly remove and bring it to Alexandria.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 33 / PCEMANDRES, THE SHEPHEED OF MEN 35 / PCEM ANDRES, THE SHEPHERD OF MEN 37 / S8 THRICE-GREATEST HERMES; lines 2009-2050 confidence: low
A later marginal diatribe, ascribed in one manuscript to Psellus, stigmatizes Hermes as a sorcerer and plagiarist of Moses, and summarizes the view that the Devil is a thief of Truth who leads people astray.
The reported marginal polemic says the Devil is a thief of Truth and links Hermes with plagiarism of Moses.
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inca
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OP HUAROCHIEI, 135 / CHAPTER V. / OF THE INDIANS OF HUAROCHIRI. 137 / OF THE INDIANS OF HUAROCHIRI. 139; lines 6475-6555 confidence: medium
Pariacaca says a fox and vixen will come with chicha, a drum, and an astara flute for him; after seeing the dead huanacu they will stop to eat, Huathiacuri will return to his own shape, scare them away, and take their abandoned things.
The fox and vixen bring chicha and instruments for Pariacaca; Huathiacuri's dead-huanacu ruse causes them to leave the items behind, and he takes them.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OF HUAKOCHIRI. 135 / CHAPTER V. / OF THE INDIANS OP HUAROCHIRI. 137 / OF THE INDIANS OF HUAROCHIRI. 139; lines 5826-5898 confidence: medium
Pariacaca tells Huathiacuri to go to a neighbouring mountain, become a dead huanacu, and wait for a fox and vixen bringing chicha and a pipe-flute; they will stop to eat and put down the chicha, drum, and flute.
Pariacaca tells Huathiacuri to become a dead huanacu so foxes will abandon chicha and instruments, which Huathiacuri then takes for the contest.
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jewish pseudepigrapha
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The Book of Jubilees, or, The Little Genesis CHAPTER VIII. 20-25 73 / CHAPTER IX. 4-14 77 / CHAPTER X. 6-17 81 / CHAPTER X. 18-25 83; lines 11418-11453 confidence: medium
The commentary says Palestine fell by lot to Arpachshad, north-west Africa to Canaan, and Canaan wrongfully seized Palestine.
Canaan is described as wrongfully or tyrannically seizing land that had fallen to Arpachshad or Shem.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIV. 3-20 153 / CHAPTER XXIV. 21-30 155 / CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21; lines 17332-17526 confidence: medium
The heading summarizes the episode: Isaac sends Esau for venison, Rebecca instructs Jacob, Jacob under Esau’s person obtains the blessing, Esau later obtains a blessing, and Esau threatens Jacob; it cites Genesis xxvii.
The heading says Jacob obtains the blessing under Esau’s person, and the narrative describes Esau’s raiment and goat skins placed on Jacob to address the smooth-versus-hairy distinction.
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micronesian
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The Caroline Islands: Travel in the Sea of the Little Lands CHAPTER XVI / DESCRIPTION OF YAP ; TOMIL TO LAI / CHAPTER XVII / VISIT TO ONOTH AND GOROR; lines 10098-10207 confidence: medium
The narrator says Yap men are 'middling honest' yet count in their Pantheon 'a patron saint of Thieves.'
The passage explicitly says Yap men include a patron saint of thieves in their Pantheon.
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The Caroline Islands: Travel in the Sea of the Little Lands CHAPTER XVI / DESCRIPTION OF YAP ; TOMIL TO LAI / CHAPTER XVII / VISIT TO ONOTH AND GOROR; lines 9880-9996 confidence: low
Fatumak says Galuf is a big thief that eats eggs and steals meat; he adds that some Yap men steal and first pray to the god Luk for help avoiding capture, but if Luk does not hear, the thief is punished.
Fatumak says a stealing man first prays to the god Luk for help so that others cannot catch him; if Luk does not hear, the thief is punished.
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shan
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Shans at Home, With Two Chapters on Shan History and Literature DESIGN FROM COVERLET FOR BED. / DESIGN OF PART OF A BED COVER. / KACHIN MARRIED WOMAN. / KACHIN BAG.; lines 8558-8678 confidence: high
The chief god gives Sura three immortality pellets; Sura swallows one and hides two, which the Sun and Moon find under his pillow and swallow, making all three immortal.
The Sun and Moon enter Sura's house while he is absent, find pellets hidden under his pillow, and swallow them, becoming immortal.
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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: medium
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 secretly takes eyes, flowers, a bow, water, and the flying horse from the ogre garden while the ogress sleeps.
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shinto
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 XIII: 18. / XIII. 19. / A.D. 454. / XH 20;; lines 18895-19004 confidence: low
Ohokusaka offers his private treasure, the Oshiki jewel head-dress, through Ne no Omi as a token of good faith.
Ohokusaka sends a jewel head-dress as a token of good faith through Ne no Omi, who covets it, keeps it, and lies about the sender.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 TENCHI. 287 / A.D. 668. / TENCHI. 289 / A.D. 660.; lines 16328-16385 confidence: medium
"the Buddhist priest Ddogid stole the Kusanagi" sword and escaped with it, making for Silla. But wind and rain so perplexed him on his way, that he came back again."
The passage explicitly says Ddogid stole the Kusanagi sword, fled toward Silla, was perplexed by wind and rain, and returned.
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taoist
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Book XXX. YUEH KXIEN. / BK. XXXI. BRIEF NOTICES OF THE DIFFERENT BOOKS, 159 / Book XXXIL Lieu Yt-KHAU. / BK. XXXII. BRIEF NOTICES OF THE DIFFERENT BOOKS. I61; lines 8725-8783 confidence: low
A thief acts under the chin of the Black Dragon, runs great risks on a mere chance of success, and is a resolute opponent of Heaven.
A figure is described as playing the thief under the chin of the Black Dragon and risking much on uncertain success.
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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.1. THE WRITINGS OF KWANG-8ZE. 275 / PT.II,SECT, 1. THE WRITINGS OF KWANG-8ZE. 277 / PT.II. SECT. 11. THE WRITINGS OF KWANG-8ZE. 279 / PT. II, SECT. UI. THE WRITINGS OF KWANG-8ZE. 281; lines 13969-14052 confidence: medium
Former Qi is described as a settled and ordered realm, with neighboring towns, animals, nets, ploughs, hoes, ancestral temples, altars, hamlets, houses, and districts arranged according to the rules of the sages.
Thien Chang-jze steals not only Qi but also the sage regulations observed in it, after the text has described ancestral temples and altars as part of the ordered realm.
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yoruba
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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: medium
Another myth makes Shango the son of Obatala, husband of the river goddesses Oya, Oshun, and Oba, and an earthly king at Oyo; he obtains a powerful edible charm from Obatala and eats most of it.
Oya eats the portion of the charm entrusted to her, and later steals some of Shango's medicines.
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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 2038-2144 confidence: high
Oya flees from Olosa’s house to Huisi’s house, asks protection, and gives Huisi stolen medicines from Shango; Huisi becomes an orisha and challenges Shango with an uprooted tree.
Oya steals Shango’s medicine and gives it to Huisi; after eating it, Huisi becomes an orisha, and the narrator states the stolen medicine causes flames from the mouth.
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african akan
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Ashanti PREFACE / PREFACE / PREFACE / PREFACE; lines 248-296 confidence: medium
The new hiding place became known, and several persons gradually stripped the Stool of the massive gold ornaments or insignia with which it was adorned.
Several persons stripped the Stool of massive gold ornaments or insignia, were treated as robbers, and the incident was followed by national mourning.
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armenian
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4246-4349 confidence: high
Vahagn steals corn from King Barsham of Assyria, tries to hide in heaven, and dropped ears of corn become the Milky Way, called the Track of the Corn-stealer.
Vahagn steals corn and the dropped ears become the Milky Way's Armenian explanation as the Track of the Corn-stealer.
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bavili
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa I'LATK XII / XV SACRED ANIMALS 147 / L 2 / XV SACRED ANIMALS 149; lines 7904-8020 confidence: medium
Mamboma tells the old woman to shut her mouth and attributes her statement to being in a hammock; she answers that she speaks because she is a nganga. Mamboma says Xidiela could not have entered if he were not a witch and orders that he be given a matchet to dance.
Mamboma has Xidiela given a matchet to dance; Xidiela dances and then runs away with the matchet.
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biblical
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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: medium
Belshazzar makes a great feast for a thousand lords and commands the golden and silver vessels taken by Nebuchadnezzar from the Jerusalem temple to be brought so the king, princes, wives, and concubines may drink from them.
Belshazzar commands golden and silver vessels taken from the Jerusalem temple to be brought so the king, princes, wives, and concubines may drink from them.
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burmese
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The Soul of a People CHAPTER XIII / FESTIVALS / FESTIVALS 167 / FESTIVALS 169; lines 5667-5699 confidence: high
One shrine contains the great bell; the narrator says, "we tried to take this great bell" and send it home as "a war trophy" from "their sacred place."
The passage says the great bell was in a shrine and that the narrator's group tried to take it and send it home as a war trophy from the sacred place.
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chaco amerindian
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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 HUNTING / HUNTING / CHAPTER IX / TRAVEL; lines 4001-4111 confidence: medium
A hungry hunter near a swamp sees a bird carry snails to a large tree; he finds red, hot sticks placed point to point, burns his hand on a heated snail, then tastes it and finds it better than raw food.
The hunter takes the bird’s hot sticks without permission and brings them to his village, after which the bird seeks revenge for the loss of its fire.
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hawaiian
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Hawaiian Folk Tales: A Collection of Native Legends LEGENDS RESEMBLING OLD TESTAMENT HISTORY / EXPLOITS OF MAUI / I.--SNARING THE SUN / II.--THE ORIGIN OF FIRE; lines 742-822 confidence: medium
The brothers return with fish to get food cooked; Maui-mua runs toward the fire, and the curly-tailed alae, described as keepers of fire, scratch it out and fly away.
The alae keep fire from the brothers and hold its secret; Maui-mua captures an alae and obtains the concealed means of making fire.
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inuit
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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: low
"But you must not, you cannot," said the Moon Man, and promised him a share of the catch he had just made himself.
After the Moon Man warns him and offers a share of catch, the Obstinate One takes harpoons from the Moon Man's store and uses them to hunt walruses.
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kimbundu
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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: medium
Frog hides in the water room, goes at night to the room where Lord Sun's daughter sleeps, removes both her eyes, ties them in a handkerchief, returns to the corner, and sleeps.
Frog removes both eyes of the daughter of Lord Sun while she sleeps and hides them in a handkerchief.
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sikh
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER I / Chapter II / Chapter III / CHAPTER IV; lines 2153-2287 confidence: high
The Sun gives light and heat and is widely worshipped; fire receives great homage, is hymned as Agni, and is said by Greeks to have been "stolen from heaven."
The passage states that ancient Greeks supposed fire must have been stolen from heaven because of its discovery and importance.
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xhosa
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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 KENKEBE. 163 / ANOTHER STORY OF KENKEBE. / THE STORY OF KENKEBE, 167 / STORY OF THE WONDERFUL HORNS.; lines 7075-7145 confidence: medium
In a house, the boy speaks to a horn and food comes out for the owner and himself; after they sleep, the owner steals and hides the horns and puts two others in their place.
The house owner steals and conceals the food-giving horns and substitutes two non-working horns.
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zulu
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMKATSHANA. / UMKATSHANA. / IZINOANEKWANE. / USTCAMA-NGAMANZI-EGUDU.; lines 17513-17612 confidence: medium
The note summarizes a legend of S6nuttaro, who dives into the earth to the land of Nagas, seeks a relic casket, overcomes a Naga serpent's concealment of it, and returns to the upper world; the note says the feat is similar to one ascribed to Untombi-yapansi.
The editorial note describes S6nuttaro going beneath the earth, extracting a relic casket from a Naga being by miraculous means, and returning to the upper world.
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