Motif

Serpent

serpent

A motif of the Serpent and Serpent Guardian family. Every row below is a tagged passage; each rests on a quote in its source text.

4,106 occurrences

103 traditions

hindu

Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4362-4503 confidence: medium

Gandhara's mounted princes, on milk-white chargers, attack Iravat, son of Arjun borne by a Naga princess; five princes fall and a sixth flees.

Iravat is explicitly identified as Arjun's son by a Naga princess.
read in the book →
Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4368-4509 confidence: medium

Gandhara's mounted princes ride out to attack Iravat, son of Arjun and a Naga princess; five princes fall and a sixth flees.

Iravat is identified as the son of Arjun and a Naga princess.
read in the book →
Maha-bharata BOOK VIII / BHISHMA-BADHA / BOOK IX / DRONA-BADHA; lines 4830-4970 confidence: medium

Abhimanyu’s fiery dart is compared to a snake on an ant-hill; Duhsasan loses blood, faints on his car, and is borne away by Kuru chieftains.

Abhimanyu’s dart against Duhsasan is compared to a snake on an ant-hill and falls with hissing wrath.
read in the book →
Maha-bharata CONCLUSION / TRANSLATOR'S EPILOGUE / ROMESH DUTT. / GLOSSARY OF SANSCRIT WORDS; lines 7234-7362 confidence: medium

"NAGA, dweller of the snake-world; also a tribe in Eastern India."

Naga is defined as a dweller of the snake-world.
read in the book →
Maha-bharata CONCLUSION / TRANSLATOR'S EPILOGUE / ROMESH DUTT. / GLOSSARY OF SANSCRIT WORDS; lines 7240-7368 confidence: medium

The glossary defines terms including Khadira as an Indian tree, Kimpurusha and Kinnara as imaginary beings, Mantra as hymn or incantation, Muni as saint or anchorite, and Naga as a dweller of the snake-world and also a tribe in Eastern India.

Naga is defined as a dweller of the snake-world.
read in the book →
Sri Vishnu Sahasranaamam Sri Vishnu Sahasranaamam; lines 247-422 confidence: low

'mahoragah'; 'vrxah'; 'nyagrodoh dumbaro svattas'.

The name mahoraga appears among the deity's epithets.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557; lines 78288-78469 confidence: high

Indra 'rent Vritra with his strength,' Vritra 'held the waters back' and was surrounded by darkness.

Vritra is called the Dragon, holds back the waters, and is defeated by Indra amid darkness.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 2. / KEITH S / ARANYAKA IV / ARANYAKA V; lines 101980-102068 confidence: high

The actor invokes the Vasus, Rudras, Adityas, and All-gods to mount with named metres; he touches the front plank with his hands separately like a serpent about to creep, touches the middle plank with his chin, lays his thighs over the seat, and mounts the swing.

The passage explicitly compares the actor's separate hand-touching to a serpent about to creep.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 80054-80242 confidence: medium

Indra and his priests, in friendship and Holy Law, rent Vritra limb from limb, bestowed Dawns, let waters flow, and chastised dragons at Kutsa’s call.

Indra and his priests rend Vritra, release waters, bestow Dawns, and chastise dragons.
read in the book →
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 80245-80396 confidence: high

Waters from sacrifice come to Gandharva Visvavasu while Soma is addressed; Tudra marks their going near the Sun’s enclosures; Visvavasu is asked to sing for knowledge of truth and falsehood; in the floods’ track a rocky cow-pen is opened, waters flow with Amrit, and Indra knows the dragons’ power.

The hymn says Indra knew the power of dragons, and the note explains these as serpent-demons obstructing the floods of heaven.
read in the book →
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: low

The hymn describes a restless Hawk, a strong-pinioned Bird or Child of the Falcon bringing something from afar, movement along a female Dragon’s path, and the Falcon bringing the red-hued dwelling of the juice in his foot.

The object brought by the bird is said to move along the female Dragon’s path.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 29688-29849 confidence: low

The note identifies Ahibudhnya as the Dragon of the Deep, a divine being dwelling in the depths of the ocean of air; it also explains Gharma-heaters as priests preparing hot milk or another hot beverage oblation, especially for the Asvins.

The editorial note identifies Ahibudhnya as the Dragon of the Deep dwelling in the depths of the ocean of air.
read in the book →
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 78052-78243 confidence: high

Praised by the Angirases, Indra demolishes the works of a great watery monster; the note identifies the watery monster as Arbuda, a demon of the clouds; Indra supports earth’s foundation.

Indra demolishes a watery monster’s works, fells Vritra with a bolt, and frees rivers swallowed by the Dragon, which a note glosses as Ahi, Vritra, or a related fiend.
read in the book →
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: high

Vishnu praises Indra’s majesty and makes the meath-giving stalk flow; Indra with followers smites Vritra and earns the choice of Gods.

Indra is armed for battle, meets Vritra, explicitly called the Dragon, and is said to have smitten him.
read in the book →
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 15025-15200 confidence: low

The Maruts’ coming is wondrous; they “gleam as serpents gleam”; worshippers ask that their shaft and hurled stone be far away, that Trinaskanda’s folk not be touched, and that they be lifted up to live. Notes explain the serpent gleam as lightning and the stone as thunderbolt.

The Maruts are explicitly said to gleam as serpents gleam, with the note connecting the phrase to lightning flashes accompanying storm gods.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14516-14689 confidence: medium

Indra asks where the Maruts’ nature was when they charged him alone to slay the Dragon, and he claims fierceness, strength, and might.

Indra says he slew the Dragon/Vritra and with thunder in hand created lucid, softly flowing waters for humans.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR; lines 15992-16197 confidence: medium

“Hither shall come the Vritra-slayer Indra” and “Him too our hymns delight.”

The passage names Indra as Vritra-slayer, says Trita rent Vritra limb from limb by Food’s power, and says a Dragon was slain with Food’s help.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR; lines 16200-16349 confidence: medium

Agni is asked not to give the speakers to sin, a greedy enemy, the fanged, the toothless, or a spoiler, and to protect bodies from reproach or injury.

Agni is asked not to give the speakers to the fanged or toothless; the note identifies the fanged as venomous serpents and the toothless as wild animals that injure otherwise.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR; lines 16352-16498 confidence: high

“Both creatures, stinging, unobserved, with poison have infected me.”

Venomous creatures, reptiles, snakes, biters, and stingers are described as unseen, lurking in grass or at evening, and infecting the speaker with poison.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 76021-76194 confidence: medium

The hymn invokes “the Dragon of the Deep”; the note explains: “Ahibudhnya, regent of the sea of air.” Sun, Moon, Earth, and Sky are also addressed as observers.

A figure called the Dragon of the Deep is invoked as a sage from far away, and the note identifies Ahibudhnya as regent of the sea of air.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151; lines 9954-10129 confidence: medium

The Asvins, wearing many forms at pleasure, bestowed on Pedu a fleet-foot, strong, victorious, serpent-slaying courser.

The Asvins bestow on Pedu a courser described as fleet, victorious, and serpent-slaying.
read in the book →
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 39896-40050 confidence: high

Aja-Ekapad, Ahibudhnya, Earth, and Ocean are asked to hear; all gods who strengthen Law and holy texts uttered by sages are asked to help.

Ahibudhnya is invoked with Earth and Ocean and is explained as the Dragon of the Deep or leviathan of the Sea of Heaven.
read in the book →
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 40224-40396 confidence: low

The All-Gods are called from heaven and mid-air; Agni is their tongue; sacred grass is mentioned; the World-halves, Waters' Child, and serpent-wiled mighty beings are asked to hear and grant full life, nights, and mornings. The note glosses the serpent-wiles phrase as wisdom or knowledge that kills.

A group of mighty beings is described as possessing the wiles of serpents; the note glosses the expression as wisdom or knowledge that kills.
read in the book →
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: high

Indra smites Vritra, the Dragon, with thunder or bolt; Vritra challenges him but lies prostrate, shattered, and dismembered.

Indra, a thunder-wielding deity, defeats Vritra/Ahi, described as Dragon and glossed as serpent, by using thunder or a bolt.
read in the book →
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 26619-26755 confidence: high

Indra is praised as great; by slaughtering Vritra he frees floods arrested by the Dragon; heaven, earth, and mountains tremble; waters flow; he cleaves the mountain with his bolt and the waters flow swiftly after Vritra is slain.

Vritra is called the Dragon and identified in the note as Ahi the serpent-demon; he arrests the waters until Indra slays him with the bolt and releases the floods.
read in the book →
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 26929-27084 confidence: high

"With his great thunderbolt my Son hath slaughtered Vritra, and set these rivers free to wander."

Indra slaughters Vritra, slays Ahi, rends the Dragon, and frees or channels waters and rivers.
read in the book →
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 27245-27422 confidence: high

Indra’s hands and arms proffer bounty; he is called truthful Lord of treasure and is said to have given freedom to man by slaying Vritra; the speaker asks for riches and favour.

Indra wields thunder and a bolt, destroys the Dragon, and is also said to have given freedom by slaying Vritra.
read in the book →
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 27245-27422 confidence: high

Indra’s hands and arms proffer bounty; he is called truthful Lord of treasure and is said to have given freedom to man by slaying Vritra; the speaker asks for riches and favour.

The passage links Indra’s victory with freedom, rivers setting themselves in motion, milch-kine issuing from an udder, and prisoned ones being freed.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618 / HYMN 67. THE RIQVEDA. 680; lines 41651-41690 confidence: high

"Ye slew the flood-obstructing serpent Vritra, Indra and Soma: / Heaven approved your exploit."

The passage explicitly states that Indra and Soma slew Vritra, called the flood-obstructing serpent.
read in the book →
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: low

Fresh Soma drops are asked to flow to bring mighty strength in cattle and are described as beauteous as serpents and worthy to be looked upon.

Soma drops are called beauteous as serpents in the stanza.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET; lines 47526-47719 confidence: high

"Slay ye the wicked man whose thought is evil, of the demon kind. / Slay him who stays the waters, slay the Serpent with your deidly dart."

The hymn asks Indra-Agni to slay the one who stays the waters and to slay the Serpent with a deadly dart.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET; lines 48224-48381 confidence: medium

The speaker curses the false accuser to be like water compressed in a hollowed hand and asks Soma to give harmful evildoers over to the serpent or to Nirriti, glossed as Death and Destruction.

Soma is asked to give evildoers to the serpent or consign them to Nirriti, glossed as Death and Destruction.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447; lines 70938-71088 confidence: medium

Indra speaks as first possessor and gatherer of wealth; creatures call on him as on a father; he gives enjoyment to the gift-giver, supports Atharvan, brings kine to Trita from the Dragon’s grasp, strips Dasyus of might, and gives cattle-stalls to Matarisvan and Dadhyach.

Indra says he brought kine to Trita from the Dragon’s grasp and also defeated Dasyus.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447; lines 71091-71254 confidence: medium

The note interprets the stanza as involving the Moon, Indra as Herdsman, Dadhyach’s bone, Vritra, Indra as Bull, and the demon’s region as mid-air dominated by a malignant drought spirit.

The notes identify the Dragon as Ahi or Vritra and connect the obscure stanza with Vritra, while the verse calls Indra a Vritra-slayer who kills fiends.
read in the book →
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 17162-17339 confidence: high

Indra makes many floods swell and sets them free after being compassed by the Dragon, and rends the Dasa; the note identifies the Dragon as the serpent Ahi and cross-references I.32.11.

The Dragon/Ahi is connected with compassed floods, concealment in waters, and checking heaven and floods; Indra slays or overcomes this adversary and frees the waters.
read in the book →
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 17342-17501 confidence: high

"Who slew the Dragon, freed the Seven Rivers, and drove the kine forth from the cave of Vala, / Begat the fire between two stones"

The passage repeatedly links Indra's slaying of the Dragon or Ahi with release of the Seven Rivers, Seven Floods, or river paths.
read in the book →
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 17682-17862 confidence: medium

“In the Trikadrukas he drank the Soma: then in its rapture Indra slew the Dragon.”

Indra slays the Dragon after drinking Soma, establishes heaven and earth, and releases or directs the rivers.
read in the book →
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 18048-18233 confidence: high

Indra, cheered by meath and wielding thunder, rents Ahi who barred the waters; the rivers flow, and Indra the Dragon’s slayer sends waters to the ocean, gives the Sun life, and finds cattle.

Indra wields thunder, defeats Ahi who barred the waters, and as Dragon-slayer sends the waters to the ocean.
read in the book →
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 4720-4867 confidence: high

The note explains the stayer or rain-obstructer as the demon Vritra and associates Indra with rain-giving clouds and obstruction of rain.

Vritra is identified as rain-obstructer and Dragon; Indra strikes Vritra with a thunderbolt, and the passage associates the conflict with rain, flood, and waters of mid-air.
read in the book →
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 5339-5501 confidence: high

The hymn is framed for wise Indra like a chariot and decked like a horse; Indra is praised as Hero, giver, destroyer of castles; Tvashtar forged the celestial thunderbolt for the battle in which Indra struck Vritra.

Indra slays the Dragon or Vritra, drier-up of waters, with the thunderbolt and lets the floods go free.
read in the book →
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 6531-6717 confidence: high

In Soma, the Brahman exalts thunder-armed Indra; the Soma-draught brought by the Hawk gladdens him, and he strikes Vritra from the floods. The note identifies the Dragon as the serpent Ahi, a demon of drought, and states that Soma was brought by a hawk or falcon.

Indra, gladdened by Soma and armed with thunder, strikes Vritra/the Dragon/Ahi and releases or claims the obstructed waters.
read in the book →
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: high

Indra is said to have slain Vritra and let loose the floods; the Pair of Worlds tremble in terror at Indra’s wrath.

Indra, called Thunderer and Thunder-armed, slays Vritra, called the Dragon, with the thunderbolt, and the floods are released.
read in the book →
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 64188-64350 confidence: medium

Soma flows like a stream, glides like a serpent from old skin, runs like a horse, dwells in floods, measures days, rides a car of light, flows through worlds, fleece, milk, bowl, and jars.

Soma’s flowing is compared to a serpent gliding from an ancient skin.
read in the book →
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: high

"Like Indra who hath done great deeds, thou, Soma, art slayer of the Vritras, Fort-destroyer. / Like Pedu’s horse who killed the brood of serpents, thus thou, O Soma, slayest every Dasyu."

Soma is named as slayer of Vritras and Dasyus and compared to Pedu’s horse that killed a brood of serpents.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618 / HYMN 67. THE RIQVEDA. 680 / HYMN 75.) PHE RIGVEDA. 645; lines 41693-41856 confidence: low

The brace winds around the arm like a serpent, fends off bowstring friction, and is asked to guard the man from every quarter.

The brace is described as compassing the arm with serpent windings while protecting the warrior from bowstring friction.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS / HYMN 5.) , THE RIGVEDA. AT; lines 31602-31800 confidence: medium

“He grasped his thunderbolt to slay the Dragon” and loosed the youthful Waters so that they might flow.

The passage repeatedly says Indra slays or subdues the Dragon, Vritra, Beast, Engulfer, or Danava with the thunderbolt, and that waters or floods are released, disgorged, or freed from obstruction.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS / HYMN 5.) , THE RIGVEDA. AT; lines 32004-32162 confidence: high

"The well thou clavest, settest free the fountains"; Indra opens the mountain, slays the Danava, and looses torrents.

Indra, the Thunderer, slays a Danava or Dragon, opens the mountain, frees obstructed fountains and floods, and later smites a huge coiler.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS / HYMN 5.) , THE RIGVEDA. AT; lines 32165-32325 confidence: medium

Maghavan fills his belly with Soma and delights in the sweet draught; Usana gives him a thousand-pointed weapon to slay the monstrous beast, identified in the note as Vritra or Ahi, or by Sayana as Mriga.

Indra receives a thousand-pointed weapon from Usana in order to slay the monstrous beast identified by the note as Vritra or Ahi.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH.; lines 48924-49078 confidence: high

Indra is addressed as slayer of the Vritras, asked to yoke Bay Steeds, come with the High Ones or Maruts, and drink Soma.

Indra is called slayer of the Vritras, hurls Vritra down, and blows the Great Dragon or Serpent Ahi from the air.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18; lines 43411-43574 confidence: high

“Indra, thou settest free the many waters that were encompassed, Hero, by the Dragon.”

Indra frees waters encompassed by the Dragon, rivers roll down, and he is also said to have slain Vritra.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18; lines 44285-44467 confidence: medium

The speaker sings the Dragon born of floods, sitting beneath streams in middle air; asks the Dragon of the Deep not to harm the sacrifice; and seeks renown, wealth, and burning of foes.

The Dragon born of floods and Dragon of the Deep is associated with streams, the Deep, and Ocean, and is invoked not to harm the sacrifice.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18; lines 44602-44767 confidence: medium

The Vajins are asked to bless the callers and to crush the wolf, the serpent, and the demons, banishing all affliction.

The Vajins are asked to crush the wolf, serpent, and demons and completely banish affliction.
read in the book →
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 37228-37401 confidence: high

Indra is invited to drink Soma; he broke the cattle-stall, smote Vritra with thunder, is asked to make the Sun visible and food abundant, slaughter foes, and free cattle.

Indra is thunder-wielding, smites Vritra and the assailing Dragon, and uses a bolt made by Tvashtar.
read in the book →
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 37404-37583 confidence: high

Indra is asked to ascend his car, smite down Vritra, hold the bolt of thunder in his right hand, and weaken Vritra's art and magic.

Vritra is called the Dragon who enclosed the waters and is slain by Indra allied with Vishnu; Indra is also asked to smite Vritra, and Ahi is said to be slain by Indra.
read in the book →
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 37404-37583 confidence: medium

"When thou, Impetuous! leagued with Vishnu, slewest Vritra the Dragon who enclosed the waters."

A note identifies Chumuri and related enemies as demons of drought, while the passage also describes Vritra the Dragon enclosing the waters and being slain.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 85944-86057 confidence: high

Indra, about to slay Vrtra, asks all deities to support him and call to him; after a frightening breath or snorting, the gods run away, but the Maruts do not abandon him and urge him to strike.

The passage repeatedly frames Indra’s victory through the slaying of Vrtra and explicitly mentions the slaying of the serpent.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 86472-86571 confidence: medium

Prajapati's offspring return when surrounded by Agni; after they blaze, water is sprinkled, brilliance is placed through the dragon of the deep, and Agni Garhapatya is identified as that dragon.

Prajapati's offspring blaze in Agni, are sprinkled with water, and receive brilliance by means of the dragon of the deep, which is identified with Agni Garhapatya.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 86672-86792 confidence: low

“Like the creeping of a snake is the movement of the ... ritual, / They discern not which of the two is the subsequent.”

A verse compares the movement of the ritual to the creeping of a snake.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT; lines 79782-79968 confidence: medium

“Thou didst destroy the Dragon: thou sentest the rivers down to earth.” Indra is also invoked as chariot leader, slayer of foes, bolt-caster, and giver of wealth.

Indra is said to destroy the Dragon and send the rivers down to earth.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes OE A IT TC LL / HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235 / HYMN. 82.) FRE RIGVEDA. 290; lines 57134-57337 confidence: high

Indra is the hero who hurls the bolt, breaks ninety-nine castles, and 'Slew Vritra and smote Ahi dead'; the note identifies the castles as cloud-castles of Sambara.

Indra hurls the bolt, breaks ninety-nine castles, slays Vritra, smites Ahi, and is defender when the gods fear the dragon or monster.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes OE A IT TC LL / HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235 / HYMN. 82.) FRE RIGVEDA. 290; lines 57339-57543 confidence: high

Worshippers bear Soma, call Indra the best Vritra-slayer, summon him with Bay Steeds to the juice, and ask him to give wealth.

Indra is called Vritra-slayer, is said to strike the Vritras dead, and takes his rushing bolt to slay the Dragon.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA III / ADHYAYA V / PANCIKA IV / PANCIKA V; lines 89720-89851 confidence: high

The Udgatrs chant serpent-queen verses; 'The serpent queen is this (earth)' and earth, initially bare, sees the spell 'The dappled bull hath come,' after which dappled colour and many forms enter her.

The serpent queen is explicitly identified with earth, queen of what creeps, and the passage narrates forms entering earth after she sees the dappled-bull spell.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA III / ADHYAYA V / PANCIKA IV / PANCIKA V; lines 90314-90410 confidence: high

The gods performed a Sattra at Sarvacaru and could not smite away evil; Arbuda Kadraveya, described as the serpent seer and maker of spells, said that one Hotr office had not been performed and that he would perform it for them.

Arbuda Kadraveya is called a serpent seer and maker of spells and performs an unperformed Hotr office that enables the gods to remove evil.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA III / ADHYAYA V / PANCIKA IV / PANCIKA V; lines 90314-90410 confidence: medium

After the evil was smitten away, “the serpents smote away evil” and “lay aside their old worn out skin and go on with a new one”; the passage adds, “He smites away evil who knows thus.”

Serpents smite away evil, then lay aside old worn skin and go on with a new one.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195; lines 12402-12598 confidence: medium

Agni is chosen as Herald at morning rites, comes to mortal worshippers to drink, rises wind-urged, winds serpentlike through dry grass, and lifts red limbs to heaven like a swift chariot.

The wind-urged Agni is explicitly described as moving serpentlike through dry grass.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF / AY MN 95.) THE RIGVEDA, 527; lines 76460-76608 confidence: high

Indra's thunderbolt is iron, golden-hued, yellow, bright with strong teeth, and it smites Ahi down; the bearer is described with tawny hue and a thousand flames.

Indra's golden iron thunderbolt smites Ahi down.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ST 9 RENEE SFR / BOOK THE SECOND. / FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298; lines 18923-19101 confidence: high

Streams flow unceasingly to Indra, slayer of Ahi; Savitar is named; waters shine day after day; rivers flow to their goal after paths are cut according to Indra’s pleasure.

Indra is named slayer of Ahi; waters and rivers flow in the same hymn; Indra casts his bolt and weapons at Vritra and subdues him.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ST 9 RENEE SFR / BOOK THE SECOND. / FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298; lines 19103-19126 confidence: low

The note glosses Ahibudhnya as the “Drayon of the Deep,” Aja-Ekepdd as “the unborn one-footed” and the Sun, Trita as connected with Indra, and the Floods’ swift Child as Agni.

The note identifies Ahibudhnya as the “Drayon of the Deep” dwelling in the depth of air.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 72855-73046 confidence: medium

Those obeying Order and having Agni as priest poured out the waters when Vritra died; the Holy Ones engendered heaven, earth, waters, plants, and trees, filled the firmament with heavenly light, and embodied Wish.

The passage says waters were poured out when Vritra died and separately invokes the Dragon of the Deep among cosmic listeners.
read in the book →
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: high

"Indra with mighty strength hath cleft asunder the head of Arbuda the watery monster, / Slain Ahi, and set free the Seven Rivers."

Indra cleaves Arbuda the watery monster, slays Ahi, and frees the Seven Rivers; the note identifies Ahi as the Dragon, Vritra or his brother.
read in the book →
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 72615-72685 confidence: high

The passage asks how the Sage and Brihaspati are praised, and asks that Aja-lkapad with Rikvans and Ahi of the Deep listen to the call.

Ahi of the Deep is invoked to listen and is glossed as a great Dragon of the depths of the aerial ocean.
read in the book →
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 72615-72685 confidence: low

“With serpents’ powers: ‘of unsurpassable wisdom’... The heavenly Ship; according to Siyana, a metaphorical expression for sacrifice.”

A note glosses “serpents’ powers” as “of unsurpassable wisdom.”
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) INDEX. / LAWS OF MANU. / INDEX. / LAWS OF MANU.; lines 45218-45391 confidence: high

"Sarpas, snake-deities"

The entry identifies Sarpas as snake-deities.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) INDEX. / LAWS OF MANU. / XII, III. / INDEX.; lines 44259-44451 confidence: medium

“Nagas, snake-deities”

The passage explicitly identifies the Nagas as snake-deities.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) IO LAWS OF MANU. I, 18. / I, 20. THE CREATION. I I / I, 31. THE CREATION. 1 3 / I, 44. THE CREATION. 1 5; lines 7452-7595 confidence: medium

The passage enumerates supernatural classes, celestial and atmospheric phenomena, animals, insects, and immovable things, including Nagas, Sarpas, birds, fishes, men, and insects.

Nagas and Sarpas are listed among created classes, and snakes are identified among egg-born creatures.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) L 2 / LAWS OF MANU. / IV, 119. / IV, 130. VEDA-STUDY J RULES FOR A SNATAKA. 1 49; lines 14327-14428 confidence: high

Veda-study is interrupted for a day and night when cattle, frog, cat, dog, snake, ichneumon, or rat pass between teacher and pupil.

A snake is among animals whose crossing interrupts Veda-study and later is one of three beings that must not be despised because they may destroy the disrespectful person.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 ADI PARVA / SECTION I / SECTION II / SECTION III; lines 1760-1844 confidence: medium

Janamejaya finds Srutasrava's hermitage and asks for Somasrava as Purohita; Srutasrava says Somasrava is ascetic, Veda-learned, born of a she-snake, able to absolve offences except those against Mahadeva, and inclined to grant Brahmanas' requests.

Somasrava is described as born from the womb of a she-snake that had drunk Srutasrava's vital fluid, and he has notable ascetic and absolving powers.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 ADI PARVA / SECTION I / SECTION II / SECTION III; lines 2097-2179 confidence: high

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.

Takshaka is identified as a serpent king or chief; the thief appears as a beggar, then abandons that form and assumes Takshaka’s real form.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 ADI PARVA / SECTION I / SECTION II / SECTION III; lines 2097-2179 confidence: high

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

Utanka pursues Takshaka into a hole in the ground leading to the region of serpents, then enters after the hole is enlarged.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 ADI PARVA / SECTION I / SECTION II / SECTION III; lines 2181-2274 confidence: high

Utanka praises serpent subjects and children of Airavata, mentions serpent dwellings on the Ganges, names Dhritarashtra, Takshaka, Aswasena, and Srutasena, and fails to obtain the ear-rings through this adoration.

Utanka must deal with serpent chiefs and the Naga region; Takshaka, king of serpents, obstructs the task and returns the ear-rings only when threatened by fire.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 ADI PARVA / SECTION I / SECTION II / SECTION III; lines 2276-2321 confidence: high

Utanka says the business is Janamejaya's own: Takshaka deprived the king's father of life, the king should avenge him, and the father was bitten without cause and reduced to five elements like a tree struck by thunder.

Takshaka is identified as a serpent who bit and killed Janamejaya's father, prompting a call for vengeance.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 ADI PARVA / SECTION I / SECTION II / SECTION III; lines 2276-2321 confidence: high

Utanka says Takshaka caused Kasyapa, prince of physicians, to turn back; urges Janamejaya to burn Takshaka in the blazing fire of a snake-sacrifice; and says Takshaka once obstructed Utanka's business for his preceptor.

Utanka tells the king to burn Takshaka in the blazing fire of a snake-sacrifice.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX; lines 53352-53435 confidence: high

Sesha is described as a thousand-hooded serpent of great splendour, and Narayana sleeps on the deep in darkness before awakening for creation.

Sesha, a thousand-hooded serpent, is described in the scene of Narayana’s rest on the deep.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXII / SECTION CCLXXIII / SECTION CCLXXIV / SECTION CCLXXV; lines 53663-53709 confidence: low

Manthara, Kaikeyi's maid, hears the king's words, goes to Kaikeyi, invokes a poisonous snake image, and says Kausalya is fortunate because her son will be installed while Kaikeyi's son will not obtain the kingdom.

Manthara invokes the image of Kaikeyi being bitten by a fierce poisonous snake while warning her about Rama's installation.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXXIV / SECTION CCLXXXV / SECTION CCLXXXVI / SECTION CCLXXXVII; lines 54852-54932 confidence: medium

Indrajit and Lakshmana exchange arrows; Indrajit shoots eight shafts likened to venomous snakes; Lakshmana uses three fire-effulgent winged arrows to sever Indrajit's arms and head and then kills the charioteer.

Indrajit's eight shafts are likened to venomous snakes, while Lakshmana's three killing arrows are described with fire-like energy and effulgence.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIII / SECTION CCXIV / SECTION CCXV / SECTION CCXVI; lines 20179-20264 confidence: high

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

Arjuna is pulled from the Ganges to the bottom of the water by Ulupi, a Naga princess, and enters the mansion of Kauravya, king of the Nagas.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV; lines 49658-49748 confidence: medium

Swaha in bird form reaches the White Mountain, described with plants, trees, seven-headed serpents, Rakshasas, Pisachas, spirits, birds, and animals; she throws the semen into a golden lake and later assumes Rishi-wives' forms but not Arundhati's.

The White Mountain is described as guarded by strange seven-headed serpents with poisonous looks and inhabited by dangerous beings.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV / SECTION CCXXV; lines 20931-20966 confidence: high

Agni says Khandava is protected by Indra because Takshaka, a Naga and friend of Indra, lives there with followers and family; many other creatures are protected for Takshaka's sake.

Khandava is protected because Takshaka, called a Naga and friend of Indra, dwells there with followers and family; other creatures are protected for his sake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV / SECTION CCXXV; lines 21052-21113 confidence: high

Thousands of many-hooded snakes scatter much water upon the fire from their many hoods.

Thousands of many-hooded snakes scatter water from their hoods upon the fire in Khandava.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXIV / SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII; lines 21153-21240 confidence: low

Arjuna and Krishna say that, furnished with weapons and chariots, they can fight celestials and Asuras, including the thunderbolt-wielder fighting for his Naga friend Takshaka; Arjuna tells Agni to blaze around the forest as he wishes.

Takshaka is identified as a Naga whose friendship with the wielder of the thunderbolt motivates anticipated combat.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX; lines 21301-21384 confidence: high

Takshaka is absent at Kurukshetra; Aswasena, his son, is trapped in the burning forest. Aswasena's mother tries to save him by swallowing him, but Arjuna beheads her, and Indra's wind enables Aswasena to escape while Arjuna is unconscious.

Aswasena, a Naga's son, is trapped in the fire; his snake-mother attempts to save him by swallowing him and dies, while he escapes through Indra's intervention.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX; lines 50102-50181 confidence: medium

Eighteen meat- and wine-loving spirits dwell in the lying-in-room for ten days; Kadru destroys the fetus and causes birth of a Naga; the mothers of Gandharvas and Apsaras remove the fetus.

Kadru enters a pregnant woman, destroys the fetus, and causes the mother to give birth to a Naga or serpent.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX; lines 21411-21492 confidence: medium

The voice says Takshaka has not been slain, declares Vasudeva and Arjuna to be Nara and Narayana, and states: "The destruction of Khandava hath been ordained by Fate!"

The voice says Takshaka, chief of snakes and friend of Indra, was not slain because he had gone to Kurukshetra before the fire began, while Nagas in the forest are slain.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX / SECTION CCXXXI; lines 50537-50620 confidence: medium

The speaker condemns incantations and drugs used by wives, compares the feared wife to a serpent in a sleeping chamber, describes poison sent as customary gifts, and says wicked women may injure men or husbands.

The passage compares a feared wife to a serpent in a sleeping chamber and compares husbands to poisonous snakes capable of being excited.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 38895-38983 confidence: medium

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

The sons dig and cut the ocean on all sides, distressing Varuna's abode and killing demons, snakes, Rakshasas, and other beings.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLVI / SECTION CLVII / SECTION CLVIII / SECTION CLIX; lines 43322-43371 confidence: high

Suparna suddenly carried off a powerful mighty Naga living in a large lake; the mountain trembled, gigantic trees broke, and creatures and the Pandavas witnessed the wonder.

Suparna suddenly carries off a powerful Naga from a large lake, followed by trembling mountain and breaking trees.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLVI / SECTION CLVII / SECTION CLVIII / SECTION CLIX; lines 43456-43470 confidence: medium

as Garuda (rushed) to slay a serpent

Bhima's rush to slay Maniman is compared to Garuda rushing to slay a serpent.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIX / SECTION CLXX / SECTION CLXXI / SECTION CLXXII; lines 44480-44563 confidence: medium

In the continuing battle Arjuna cannot harm the innumerable armed charioteers, becomes pained and fearful, gathers himself, bows to Raudra, wishes welfare for all beings, fixes the Raudra weapon, beholds a multi-headed, multi-eyed, six-armed male person with flaming hair and serpent dress, bows to three-eyed Sarva, and releases the weapon from the Gandiva.

The male person seen by Arjuna has flaming hair and wears mighty serpents as dress.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLIX / SECTION CC / SECTION CCI / SECTION CCII; lines 47847-47929 confidence: high

Markandeya says that the world became water, creatures were destroyed, creation ended, and Vishnu lay in Yoga sleep on the wide hood of Sesha encircling the Earth.

Vishnu lies in Yoga sleep on the wide hood of Sesha, a snake of immeasurable energy whose hood encircles the Earth.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXI / SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV; lines 16958-17022 confidence: medium

Samvarana says his life is ebbing away, Kama pierces him with shafts, Kama has bitten him like a venomous viper, the flame of desire burns within him, and Tapati's love could extinguish it like water.

Samvarana says Kama has bitten him like a venomous viper, that desire burns as a flame, and that Tapati's love would extinguish it like water.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI; lines 44769-44839 confidence: high

In a mountain cavern, Vrikodara encounters a huge, hungry, deathlike snake; Yudhishthira protects Vrikodara and extricates Bhima after the snake grips his whole body with its folds.

Vrikodara/Bhima is seized in a mountain cavern by a huge hungry snake, and Yudhishthira protects and extricates him.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII; lines 44842-44911 confidence: high

Bhima sees a colossal serpent in a mountain fastness, covering a cave, with a huge spotted yellow body, copper-colored cave-like mouth, four teeth, glaring eyes, and hissing breath.

The passage presents Bhima's encounter with a huge cave-dwelling serpent that blocks or covers an entire cave and then seizes him.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII; lines 44914-44992 confidence: high

Bhima, under the power of the snake, asks its identity and how it overcame him despite his lineage, immense strength, and past victories over animals and supernatural beings.

A warrior of immense strength is overpowered, coiled around, and rendered unable to exert himself by a serpent whose boon causes strong beings to lose strength.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII; lines 44914-44992 confidence: high

The serpent coils around Bhima, says Bhima is destined as food, identifies himself as Nahusha son of Ayu, and says he reached snake form through Agastya's curse after affronting Brahmanas.

The serpent identifies himself as Nahusha, a former royal sage, who fell to earth as a snake because of Agastya's curse after affronting Brahmanas.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII; lines 44994-45023 confidence: high

Yudhishthira sees “in a mountain cavern his younger brother motionless, caught in the folds of that foremost of snakes.”

Bhima is found motionless in a mountain cavern, caught in the folds of the foremost of snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX; lines 45026-45120 confidence: high

Yudhishthira finds Bhima coiled by a serpent with a mountain-like body; Bhima says the mighty being has caught him for food and is the royal sage Nahusha in serpent form.

A serpent-form Nahusha coils Bhima, claims him as food, and refuses substitute food.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX; lines 45026-45120 confidence: medium

The serpent says he was Yudhishthira's ancestor, son of Ayu, fifth from the Moon, the king Nahusha, and that he gained dominion over the three worlds through sacrifices, asceticism, Veda study, self-restraint, and prowess.

Nahusha says that after obtaining dominion over the three worlds he became haughty, insulted Brahmanas who carried his chair, and was reduced to his present state by Agastya.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX; lines 45123-45195 confidence: high

Yudhishthira asks what one should do to attain salvation; the serpent replies that alms to proper objects, kind words, truth, and non-injury lead to heaven.

A speaking serpent answers a ruler's questions on salvation, ethical ranking, transmigration, Atman, perception, mind, and intellect.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX; lines 45197-45243 confidence: high

Agastya was drawing the conveyance; Nahusha's feet touched him, and Agastya pronounced the curse: "do thou become a snake."

Agastya curses Nahusha to become a snake; Nahusha falls and sees himself transformed; later he quits the serpentine form and resumes a celestial shape.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI; lines 45246-45288 confidence: medium

Rain alters the landscape: lightning replaces visible sunlight, the earth is grassy and wet, waters cover all visible distinctions, and rivers flow forcefully with a serpent-like hissing sound.

The rivers are compared to serpents through the hissing sound of their forceful agitated waters.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 42117-42202 confidence: medium

Bhima sets out to gratify Draupadi, follows the direction of the wind, and carries a gold-inlaid bow and arrows like venomous snakes.

Bhima's arrows are compared to venomous snakes as he begins the journey.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 13018-13077 confidence: high

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

Bhima is bound, thrown into water, and sinks until he reaches the Naga kingdom inhabited by serpents.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 13018-13077 confidence: high

Bhima sinks to the Naga kingdom; venom-fanged Nagas bite him by thousands, and their snake-poison neutralizes the vegetable poison in his blood.

The passage states that snake-poison from the Nagas neutralizes the vegetable poison in Bhima's blood.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 13018-13077 confidence: medium

Vasuki comes and sees Bhima; Aryaka is identified as a serpent and as the grandfather of the father of Kunti; Vasuki embraces Bhima as a relative and proposes gifts.

Aryaka is identified as related to Kunti's line; Vasuki embraces Bhima as a relative and the serpents arrange gifts and nectar for him.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX; lines 13080-13178 confidence: high

The Nagas tell Bhima the strength-giving liquor will give him the might of ten thousand elephants, urge him to bathe in holy water, and send him home to his grieving brothers.

The Nagas console Bhima, explain his new strength from the liquor, honor and bless him, and return him from under the waters to the gardens.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 14191-14275 confidence: medium

Arjuna disables the Panchala king's bow, flagstaff, horses, and charioteer, leaps onto the foe's chariot with a scimitar, and seizes Drupada like Garuda seizing a huge snake; the troops flee.

The capture of Drupada is compared to Garuda seizing a huge snake after stirring the ocean waters.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION I / SECTION II / SECTION III / SECTION IV; lines 2324-2356 confidence: medium

Sauti says he has described Utanka's history as one cause of King Janamejaya's Snake-sacrifice and asks what the Rishis wish to hear next.

Sauti refers to King Janamejaya's Snake-sacrifice, and Saunaka is said to know histories of serpents.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 2775-2793 confidence: medium

Ruru asks why King Janamejaya was bent on destroying the serpents and why and how they were saved by the wise Astika.

The passage states that Janamejaya was bent on destroying the serpents and that they were saved by the wise Astika.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 30225-30308 confidence: high

Panchali says Duryodhana caused venomous black cobras to bite Bhima all over; Bhima survived, smashed the serpents, and killed Duryodhana’s favorite charioteer.

Duryodhana sends venomous black cobras to bite Bhima; Bhima survives and destroys the serpents.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION L / SECTION LI / SECTION LII / SECTION LIII; lines 5434-5492 confidence: high

When the Ritwiks pour clarified butter into the fire, terrible snakes fall into it; their fat and marrow flow, the atmosphere fills with stench, and snakes cry out from the fire and the air.

The snakes fall into the fire, Takshaka seeks divine protection, and Vasuki states that the sacrifice is for the extermination of their race.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LI / SECTION LII / SECTION LIII / SECTION LIV; lines 26709-26764 confidence: medium

Duryodhana compares destruction to a snake swallowing frogs, warns that a neglected growing foe cuts the vitals like untreated disease, and likens such a foe to white ants eating a tree root.

A snake swallowing frogs and other hole-dwelling creatures is used as an analogy for destruction overtaking a peaceful king and an inactive Brahmana.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LI / SECTION LII / SECTION LIII / SECTION LIV; lines 5495-5574 confidence: high

Jaratkaru recounts Kadru's curse: because the snakes refused to falsely represent Uchchaihsravas for Vinata's bondage, they will be burned in Janamejaya's sacrifice and go to the region of unredeemed spirits; the Grandsire approves.

Kadru's curse, approved by the Grandsire, condemns the snakes to be burned in Janamejaya's sacrifice; Jaratkaru and Vasuki ask Astika for protection from that fire.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LIII / SECTION LIV / SECTION LV / SECTION LVI; lines 5636-5726 confidence: high

The king says, "Ask thou a boon"; the Hotri says Takshaka has not yet come, and Janamejaya urges completion of the sacrifice, saying Takshaka is his enemy.

Takshaka is repeatedly called a snake or prince of snakes, identified as the king's enemy, and brought near the sacrificial fire; Astika asks that no more snakes fall into the fire.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 5729-5780 confidence: high

Saunaka asks for the names of snakes that fell into the fire; Sauti says, "Many thousands and tens of thousands and billions of snakes fell into the fire," and begins with principal snakes of Vasuki's race, described as huge, poisonous, and afflicted with their mother's curse.

The passage centers on the snake-sacrifice in which multitudes of snakes from named lineages fall into or are burned in the fire.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 5729-5780 confidence: high

Saunaka asks for the names of snakes that fell into the fire; Sauti says, "Many thousands and tens of thousands and billions of snakes fell into the fire," and begins with principal snakes of Vasuki's race, described as huge, poisonous, and afflicted with their mother's curse.

The snakes are described with deadly or virulent poison, terrible forms, multiple heads, huge bodies, and extraordinary size or speed.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 5729-5780 confidence: high

Many other snakes are described as huge, swift, tall as mountain summits, extremely long, able to assume any form and strength at will, poisonous like blazing fire, afflicted by a mother's curse, and burned in the great sacrifice.

Many other snakes are described as capable of assuming at will any form and any degree of strength.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LV / SECTION LVI / SECTION LVII / SECTION LVIII; lines 5783-5866 confidence: high

Takshaka, thrown off Indra's hands, remains in mid-air and does not fall into the blazing sacrificial Agni despite libations poured in his name.

The passage centers on threatened snakes, fear of snakebite, and a promise that those who remember or recite Astika's act will have no fear of snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LVII / SECTION LVIII / SECTION LIX / SECTION LX; lines 5900-5957 confidence: high

Sauti says Janamejaya was installed in the snake-sacrifice; Krishna-Dwaipayana goes there and is described as born on an island of the Yamuna to the virgin Kali and Parasara.

The setting is Janamejaya's snake-sacrifice, where a royal and priestly assembly receives Vyasa and hears the request for epic history.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 5960-6011 confidence: high

Duryodhana gives poison to Bhima, but Bhima digests the poison with the food.

Bhima digests poison, survives being bound and thrown into the Ganges, and does not perish when black poisonous snakes bite him.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 27255-27322 confidence: high

"Thou hast been cherished by us like a serpent on our lap. Like a cat thou wishest evil unto him that cherisheth thee."

The passage repeatedly uses serpent imagery: Vidura is likened to a serpent cherished on the lap, Duryodhana mentions feeding a serpent, and Vidura warns against angering adders with venomous glances.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 34500-34576 confidence: high

Damayanti searches the beast-inhabited woods, comes near a gigantic serpent, and the huge hungry serpent suddenly seizes her within its coils.

A huge hungry serpent coils around Damayanti in the forest; a huntsman kills it and frees her.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 27481-27522 confidence: low

Vidura rebukes Duryodhana with images of cords, a precipice, a deer provoking tigers, venomous snakes, and the region of Yama.

Vidura says that venomous snakes, provoked to anger, are on Duryodhana's head as part of his warning not to provoke further.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 6725-6758 confidence: high

Vinata's sons are listed, and Kadru's sons are named as Sesha or Ananta, Vasuki, Takshaka, Kumara, and Kulika.

Kadru is named as mother of Sesha or Ananta, Vasuki, Takshaka, Kumara, and Kulika, and the summary identifies Snakes among the beings whose births have been recited.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 35010-35061 confidence: high

Nala, after deserting Damayanti, sees a mighty conflagration in a dense forest, hears a repeated call from within it, reassures the caller, enters the fire, and sees a mighty Naga lying in coils.

Nala enters a forest conflagration, finds Karkotaka the Naga, and carries him to a place free from fire.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 35010-35061 confidence: high

Karkotaka identifies himself as a snake, says he deceived the Rishi Narada and was cursed to remain immobile until Nala carried him away, asks for deliverance, and promises friendship, instruction, and lightness in Nala's hands.

After being rescued, Karkotaka promises friendship and welfare, then gives Nala protection, counsel, future strategy, and celestial cloth.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 35010-35061 confidence: high

Karkotaka asks Nala to count a few steps; at the tenth step the snake bites him, Nala's form changes, and Karkotaka assumes his own form.

Karkotaka bites Nala, causing his form to change, and explains that Nala's beauty has been removed so he will not be recognized.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 35010-35061 confidence: medium

Karkotaka says he has deprived Nala of beauty so people will not recognize him, and that the deceiver who harmed Nala will dwell in pain in Nala's venom-filled body.

Karkotaka says his venom will torment the one who deceived Nala while Nala will feel no pain from the poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 6847-6930 confidence: high

Surasa bears Kanka and the Nagas; Syeni bears Sampati and Jatayu; Kadru bears the Punnagas or snakes; Vinata bears Garuda and Aruna.

Surasa bears the Nagas, and Kadru bears the Punnagas, glossed as snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 35064-35108 confidence: low

After a mention of a snake, Nala, ruler of the Nishadhas, proceeds and on the tenth day enters Rituparna's city; he approaches the king under the name Vahuka.

A snake is briefly mentioned before Nala proceeds to Rituparna's city and assumes service as Vahuka.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 35436-35522 confidence: medium

Rituparna imparts the desired science to Nala; after Nala learns dice science, Kali comes out of his body vomiting Karkotaka's poison.

Kali exits vomiting Karkotaka's poison and says he had been burning with the venom of the prince of snakes and Damayanti's curse.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 28255-28319 confidence: medium

Duryodhana compares the armed, angry sons of Pandu to wrathful venomous snakes that will annihilate them.

Duryodhana compares the angry armed Pandavas to wrathful venomous snakes that cannot be removed after being placed on one's body.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 35731-35816 confidence: high

Nala remembers the king of serpents, wears a pure garment, regains his native form, and is embraced by Damayanti; he also embraces Damayanti and their children.

Nala remembers the king of serpents, wears a pure garment, and regains his native form.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 36318-36401 confidence: high

Vitasta in Kasmiras is called the abode of Naga Takshaka and grants Vajapeya merit through bathing and oblations; at Vadava, evening bathing and rice boiled in butter and milk are offered to the deity of seven flames, and gifts in honor of the Pitris are inexhaustible.

Vitasta is described as the abode of Naga Takshaka, and bathing at Nagodbheda grants access to the region of the Nagas.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36430-36514 confidence: medium

The itinerary names Mankanaka, Vishnu’s region, Pariplava, Prithivi, Shalukini/Dasaswamedha, Sarpadevi of the Nagas, Tarantuka, Panchananda/Koti, and the tirtha of the twin Aswins, each linked to ritual acts and rewards.

The tirtha Sarpadevi is explicitly associated with the Nagas, and bathing there leads to the region of the Nagas.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 36871-36957 confidence: medium

At Kapilavata, fasting grants cattle-gift merit. A celebrated tirtha of Kapila, king of the Nagas, is named; bathing at Nagatirtha grants the merit of giving away a thousand Kapila kine. Lalitika is then named as Santanu's tirtha.

The passage names Kapila as king of the Nagas and describes bathing at Nagatirtha as ritually meritorious.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 37042-37125 confidence: high

At Rajasuya, offerings to the Yakshini remove even Brahmana-slaying sin through her grace. At Maninaga, tirtha-related food protects against venomous snake-bite. Gautama’s wood, Ahalya’s lake, Sree’s image, Janaka’s well, and Vinasana grant exalted state, prosperity, sacrificial merit, Vishnu’s region, and destruction of sin.

At Maninaga, eating anything relating to the tirtha prevents death from venomous snake-bite, and residing there cleanses sins.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 37347-37425 confidence: high

Prayaga is praised as inhabited by gods, Brahma, deities, Pitris, rishis, Nagas, Snakes, rivers, seas, celestial beings, Hari, and Prajapati; Ganga flows between three fiery caverns; Yamuna unites with Ganga; the region and several tirthas are described as foremost and as sacrificial platforms of the Creator.

Nagas and Snakes are listed among beings at Prayaga, and Bhogavati is called the tirtha of Vasuki.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 2572-2633 confidence: high

Ruru sees Pramadvara in the hermitage and is love-struck; through companions he informs Pramati, who asks Sthulakesa for her; Sthulakesa betroths her to Ruru and fixes the nuptials for the Varga-Daivata/Purva-phalguni ascendant.

Pramadvara is betrothed to Ruru with nuptials fixed, but shortly before the wedding she steps on an unseen serpent, is bitten, and is seen dead from the reptile's poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 2572-2633 confidence: high

A few days before the nuptials, Pramadvara plays with female companions, steps on an unseen coiled serpent, and is bitten by its envenomed fangs, falling senseless.

The serpent lies unseen in a coil and is described as urged to execute the will of Fate when it bites Pramadvara.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 22839-22900 confidence: high

Varuna sits in celestial dress and ornaments with his queen, who is also celestially adorned; the Adityas wait upon and worship him as lord of the waters.

Named Nagas and other snakes, described with hoods and marks, wait upon and worship Varuna, who is called lord of the waters.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 2636-2701 confidence: high

The fathers marry Ruru and Pramadvara with due rites; the couple lives devoted to each other; Ruru vows to destroy the serpent-race and kills serpents with a weapon whenever he sees them.

Ruru vows destruction of the serpent-race, kills serpents whenever he sees them, and threatens an old Dundubha serpent who protests innocence.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 2704-2729 confidence: high

Ruru says his wife was bitten by a snake and that he vowed to kill every snake he came across, so he will smite the Dundubha.

The passage centers on Ruru confronting a Dundubha snake after vowing to kill snakes, while the Dundubha argues that its kind should not be slain.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 2704-2729 confidence: medium

The Dundubha says, "I was formerly a Rishi by name Sahasrapat" and was transformed into a snake by a Brahmana's curse.

The Dundubha says it was formerly the Rishi Sahasrapat and became a snake because of a Brahmana's curse.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 2732-2772 confidence: high

Dundubha says his friend Khagama was an ascetic with spiritual power; while Khagama performed the Agni-hotra, Dundubha made a grass mock-snake to frighten him, after which Khagama swooned and cursed him to become a venomless serpent.

A mock snake made of grass is used to frighten an ascetic, who curses the prankster to become a venomless serpent.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 2732-2772 confidence: medium

The restored Brahmana tells Ruru to listen to the account of the destruction of snakes at Janamejaya's sacrifice and the deliverance of terrified reptiles by Astika, who is described as learned in Vedic lore and powerful in spiritual energy.

The passage announces an account of snakes being destroyed at Janamejaya's sacrifice and terrified reptiles being delivered by Astika.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION X / SECTION XI / SECTION XII / SECTION XIII; lines 2796-2873 confidence: high

Saunaka asks why King Janamejaya determined to kill snakes through a sacrifice and why Astika rescued the snakes from blazing fire.

The frame question says Janamejaya sought to kill snakes by sacrifice and that Astika rescued the snakes from a blazing fire.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 10794-10874 confidence: high

Salya covers Bhishma with many shafts and is applauded; Bhishma says he will slay Salya “as Garuda slays a serpent.”

Bhishma declares that he will slay Salya as Garuda slays a serpent.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2876-2897 confidence: medium

Vasuki rises and offers his sister; Jaratkaru hesitates because of the same-name condition and asks Vasuki, addressed as a snake, to state his sister’s name.

Vasuki, identified as a snake, gives his younger sister to the Rishi Jaratkaru for marriage.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XII / SECTION XIII / SECTION XIV / SECTION XV; lines 2900-2932 confidence: high

The mother of the snakes curses the snakes, saying Agni will burn them all in Janamejaya's sacrifice; the chief of the snakes marries his sister to the Rishi to neutralize the curse.

The curse predicts that Agni will burn the snakes in Janamejaya's sacrifice, and the later Snake-sacrifice begins for the destruction of snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XII / SECTION XIII / SECTION XIV / SECTION XV; lines 2900-2932 confidence: high

The Rishi weds her according to ordained rites; Astika is born and described as high-souled, ascetic, versed in the Vedas, even-eyed, and a remover of both parents' fears.

Astika, born of the Rishi and the snake-chief's sister, delivers the Nagas identified as his brothers and maternal uncles, along with other snakes, from fiery death.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 2935-2986 confidence: high

Kasyapa offers each wife a boon. Kadru asks for a thousand snake sons of equal splendour; Vinata asks for two sons surpassing Kadru's thousand in strength, energy, body size, and prowess. Kasyapa grants the boons, tells them to bear the embryos carefully, and goes to the forest.

Kadru requests and receives a thousand snake sons, and Garuda is identified at birth as the serpent-eater.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 30559-30625 confidence: medium

Pradyumna tells the Anarttas and Yadavas not to waver or fear, vows to repel Salwa’s car and destroy the host with serpent-like weapons from his bow, and the Yadava host stays and fights cheerfully.

Pradyumna describes his weapons as like serpents discharged from his bow.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 3300-3332 confidence: high

The Nagas say they will render the horse's tail black and then go and become hairs in the horse's tail.

The Nagas agree to make the horse's tail black and become hairs in the horse's tail after a wager has been laid.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 4733-4820 confidence: high

Takshaka tells Kasyapa to revive a tree bitten by him; the serpent bites the banian tree and it 'blazed up all around.'

Takshaka, a serpent king, destroys a tree through poison and later kills the king by biting him.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 4823-4860 confidence: high

Councillors see the king in Takshaka's coils and react with fear; ministers flee after Takshaka's roar and see the serpent, king of snakes, coursing through the blue sky.

Takshaka is the king of snakes, encloses the king in coils, and the king is laid low by Takshaka's poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 4939-4993 confidence: high

Snakes tracking Jaratkaru learn his intention and inform Vasuki, who brings an ornamented maiden into the forest.

Snakes tracking Jaratkaru inform Vasuki, and Vasuki, king of the snakes, brings and offers the maiden to the Rishi.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 33425-33505 confidence: low

Indra says Vishnu/Hari/Kapila destroyed Sagara's sons by glance, can slay the Asuras by sight, had slain Nagas in a great lake, but should not be urged lightly because his energy could consume the universe; Arjuna can slay the Asuras and return to men.

Indra recalls that Hari had slain the Nagas in the great lake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 4996-5090 confidence: high

Vasuki offers his sister, saying she has the same name as the Rishi and ascetic merit; the Rishi replies that he will not maintain her and will leave if she displeases him.

The passage presents a marriage between the Rishi Jaratkaru and Vasuki's sister, repeatedly identifying her family and dwelling with snakes or the Naga race, and describing the hand-taking according to rites.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 5406-5431 confidence: high

Sauti says that the snake-sacrifice commenced according to due form.

The passage centers on a snake-sacrifice in which priests pour clarified butter into Agni's fire and many snakes fall into the fire and perish.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 5092-5156 confidence: high

After her lord leaves, Jaratkaru goes to her brother; Vasuki, prince of snakes, hears the calamitous news and speaks to her.

The threatened community is the snakes, ruled by Vasuki, and the anticipated danger is explicitly the snake-sacrifice from which the promised son will save them.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVI / SECTION XLVII / SECTION XLVIII / SECTION XLIX; lines 5159-5235 confidence: high

Parikshit, angered and unaware of the vow, lifts “a dead snake” with his bow and places it on the Muni’s shoulders; the Muni speaks no word and remains without anger.

Parikshit places a dead snake on the shoulders of the silent Muni after becoming angry at the Muni’s non-response.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 5238-5323 confidence: high

Sringin, after touching water, declares that Takshaka “shall, within seven nights hence, burn, with his poison” the one who placed the dead snake on his father.

Sringin’s curse names Takshaka as the snake who will burn Parikshit with poison, and Takshaka later kills Parikshit.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 5238-5323 confidence: medium

Janamejaya asks how the ministers learned of the banyan’s burning and revival and of the forest dialogue between Takshaka and Kasyapa; he concludes that Kasyapa could have neutralized the poison and says he will devise means to exterminate the snake race.

After hearing about Parikshit’s death and Takshaka’s actions, Janamejaya states that he will devise means to exterminate the snake race.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 5325-5358 confidence: high

The ministers report that a person climbed a dry-branched tree for sacrificial fuel, was unseen by the snake and the Brahmana, was reduced to ashes with the tree, and was revived with the tree by the Brahmana's power.

Takshaka is called a prince of snakes and is accused of killing and burning Janamejaya's father.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 5361-5403 confidence: high

Janamejaya says: "I must avenge myself on the wretch Takshaka who killed my father" and asks how to cast Takshaka and his relatives into blazing fire.

Takshaka is the serpent-like target of a snake-sacrifice, and the king seeks to burn him with his relatives.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 3024-3119 confidence: high

After the gods fail to dislodge Mandara and ask Vishnu and Brahman for a plan, Vishnu assigns the task to Ananta, who tears up the mountain with its woods and denizens.

Ananta uproots the mountain and assists the gods, while Vasuki is used as the cord for churning the deep.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XVII / SECTION XVIII / SECTION XIX / SECTION XX; lines 3205-3247 confidence: medium

The sisters go home and plan to examine the horse the next day; Kadru, intending deception, orders her thousand sons to become black hair and cover the horse's tail.

Kadru orders her snake sons to transform into black hair to alter the appearance of the horse's tail.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XVII / SECTION XVIII / SECTION XIX / SECTION XX; lines 3205-3247 confidence: high

Kadru's sons refuse; she curses them: "During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all."

Kadru curses her snake sons to be consumed by Agni at Janamejaya's snake-sacrifice, and Brahman and the gods sanction the curse.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XVII / SECTION XVIII / SECTION XIX / SECTION XX; lines 3205-3247 confidence: high

Brahman calls Kasyapa, says the snakes begotten by him are poisonous and prone to biting, tells him not to grieve because their destruction was long ordained, and gives him knowledge of neutralising poison.

Brahman gives Kasyapa the knowledge of neutralising poison after speaking about the snakes' ordained destruction.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XVIII / SECTION XIX / SECTION XX / SECTION XXI; lines 23948-23974 confidence: high

Nagas named Arvuda, Sakravapin, Swastika, and Manu are said to have dwelt there in old days.

Named Nagas dwell near the site, and the Naga Manu orders that Magadha never be afflicted with drought.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 3335-3421 confidence: medium

The gods fear the spreading radiance and appeal to Agni; Agni says the being is Garuda, son of Kasyapa, born for Vinata's joy, destroyer of Nagas, benefactor of gods, and foe of Daityas and Rakshasas.

Agni identifies Garuda as the destroyer of the Nagas.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 24266-24349 confidence: medium

Krishna thinks of Garuda; Garuda arrives, described as immense and living upon snakes, and sits on the car with roaring beings on the flag-staff; the car becomes sun-like and the flag-staff is weapon-proof.

Garuda is summoned by Krishna and is described as living upon snakes while sitting on the car.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 3483-3530 confidence: high

Kadru addresses prostrated Vinata and says there is a remote, delightful region in the ocean inhabited by Nagas; she orders Vinata to carry her there.

The Nagas/snakes are associated with a remote ocean region, are carried by Garuda, and are endangered by the Sun's rays.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 3533-3557 confidence: high

Upon Indra's causing the downpour, the Nagas become exceedingly delighted.

The Nagas are delighted by the downpour, and the snakes with their mother reach Ramaniyaka in safety.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXIV / SECTION XXV / SECTION XXVI / SECTION XXVII; lines 3560-3602 confidence: medium

The snakes enjoy the forest and command Garuda to convey them to another fair island with pure water, noting that he ranges the skies.

The snakes are identified as Nagas and are said by Vinata to have deceived her into losing a bet, after which they command Garuda and set terms for freedom.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 31408-31492 confidence: medium

Prahlada says the wrathful person, surrounded by darkness, punishes whether or not punishment is deserved, loses friends and prosperity, and is alarming to the world like a snake that has taken shelter in a house.

Prahlada compares a man who uses might against benefactor and foe alike to a snake sheltered in a house, alarming those within.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 3605-3660 confidence: medium

Garuda says to his mother, “I shall go to bring amrita,” and Vinata tells him that the Nishadas dwell “in a remote region in the midst of the ocean.”

Garuda is addressed by snakes and is later described as the great serpent-eater.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 3663-3749 confidence: high

Garuda says the snakes sent him to fetch amrita to free his mother, that he has eaten thousands of Nishadas at his mother's command, and that his hunger remains unsatisfied.

The snakes are named as the group that sends Garuda to fetch the excellent amrita.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 3775-3848 confidence: medium

The Rishis say the bird should be called Garuda because it rises on wings bearing a heavy burden; they also call him a foremost bird having snakes for food.

The Valakhilyas call Garuda the foremost of birds and state that snakes are his food.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 32131-32165 confidence: medium

The speaker urges Yudhishthira to set out with brothers and weapon-skilled heroes like virulent snakes, like the slayer of Vritra with the Marutas, and to defeat enemies like Indra grinding the Asuras.

Human heroes and Gandiva shafts are both compared to virulent snakes in battle imagery.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 4054-4117 confidence: high

Within the wheel are two great snakes guarding the Soma, fiery and poisonous, with lightning-like tongues, fire-emitting mouths, blazing winkless eyes, and a gaze that can reduce a being to ashes.

Two great fiery snakes are stationed within the wheel for guarding the Soma and must be overcome before the Amrita is taken.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXI / SECTION XXXII / SECTION XXXIII / SECTION XXXIV; lines 4120-4191 confidence: high

The snakes lick the kusa grass where the Amrita had rested; their tongues become divided, and the kusa grass becomes sacred from contact with Amrita.

The passage directly explains that snakes' tongues became divided after they licked kusa grass touched by Amrita, and that the grass became sacred.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXI / SECTION XXXII / SECTION XXXIII / SECTION XXXIV; lines 4120-4191 confidence: high

Garuda recalls the sons of Kadru and his mother's bondage from deception, asks that the mighty snakes become his food, and Hari sanctions what Garuda has said.

Garuda requests as a boon that the mighty snakes become his food, and the passage later says he gratifies his mother by devouring snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXII / SECTION XXXIII / SECTION XXXIV / SECTION XXXV; lines 4194-4230 confidence: high

Sauti says he will not name all the snakes for fear of being lengthy, but will recite the names of the chief ones.

The passage is centered on naming chief snakes or serpents and emphasizing their vast number of descendants.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXII / SECTION XXXIII / SECTION XXXIV / SECTION XXXV; lines 4194-4230 confidence: medium

Sauti says he has named the principal serpents only; the sons and grandsons of these snakes are innumerable, and the number of snakes in the world is beyond calculation, with many thousands and millions.

Sauti says the sons and grandsons of the snakes are innumerable and that their total number baffles calculation.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 4233-4311 confidence: high

Brahma, pleased with Sesha’s self-denial, commands him to bear the unsteady Earth with her mountains, forests, seas, towns, and retreats.

Sesha, a serpent also called Ananta, goes beneath the Earth and supports the Earth/world with his head and huge body at Brahma’s command.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 4314-4385 confidence: high

Sauti says Vasuki, best of snakes, hears his mother's curse, reflects on making it abortive, and consults all his brothers, including Airavata and others.

The passage centers on Vasuki and the offspring of Kadru seeking to avert a curse uttered by their mother that threatens the snakes with destruction.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 4314-4385 confidence: high

Vasuki says the maternal curse threatens annihilation, was uttered before the Immutable, Infinite, and True one, and urges counsel to prevent Janamejaya's snake-sacrifice; he compares their effort to the gods regaining Agni hidden in a cave.

The danger repeatedly named is Janamejaya's sacrifice for the destruction of snakes, which the serpents seek to prevent.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 33009-33053 confidence: medium

The car is described with many weapons, fiery-mouthed Nagas, white stones, ten thousand golden horses, great speed, and the blazing Vaijayanta flag-staff.

Fiery-mouthed Nagas are described as present on Indra's car.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 4628-4719 confidence: high

Gaurmukha tells Parikshit that he placed a dead snake on Samika, who was observing silence; Samika forgave him, but Samika's son cursed the king so that Takshaka would cause his death within seven nights.

Gaurmukha reports that Takshaka, identified as a snake, will cause Parikshit's death within seven nights.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 4628-4719 confidence: high

On the seventh day Kasyapa comes toward the king's residence intending to cure the king after Takshaka's bite, while Takshaka, in the form of an old Brahmana, meets him and asks where he is going.

Takshaka, prince of snakes, appears in the form of an old Brahmana when he encounters Kasyapa.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXV / SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII; lines 4388-4430 confidence: high

Elapatra says the sacrifice cannot be prevented and that Janamejaya cannot be hindered; he adds, "Fate alone must be our refuge in this."

The passage centers on snakes endangered by Kadru's curse and Janamejaya's sacrifice, with future escape for the virtuous serpents.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX; lines 32637-32721 confidence: medium

Hara, described as the wielder of Pinaka, assumes the form of a Kirata, descends on Himavat with a bow and snake-like arrows, and is accompanied by Uma in Kirata-woman guise, spirits, and Kirata-form women.

The arrows of both combatants are repeatedly compared to venomous or blazing snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX; lines 4433-4469 confidence: high

After the work, Vasuki appears before the Grandsire; the gods accompany him and ask the Grandsire to relieve the sorrow and fever caused by fear of Vasuki's mother's curse.

Vasuki, king of the snakes, suffers from fear of his mother's curse, and the welfare of the serpent race is said to depend on action involving the Rishi Jaratkaru.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX; lines 4433-4469 confidence: high

The gods and Asuras assemble and churn the abode of Varuna; Vasuki, foremost in strength, "became the churning-cord."

During the churning of the abode of Varuna by gods and Asuras, Vasuki becomes the churning-cord.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / SECTION XL; lines 4472-4554 confidence: high

Hungry and thirsty, Parikshit finds a Muni in a cow-pen drinking froth from calves' mouths, asks if he has seen the deer, and receives no reply because the Muni is under a vow of silence.

Parikshit, angered by the Muni's silence, places a dead snake on the Muni's shoulder; the Muni remains silent and forgiving.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVIII / SECTION XXXIX / SECTION XL / SECTION XLI; lines 4557-4625 confidence: high

Sringin hears of the dead snake on his father's shoulders; his eyes redden and he blazes with anger.

Sringin, an angered ascetic son, curses Parikshit to be taken to Yama within seven nights by Takshaka, king of serpents.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVIII / SECTION XXXIX / SECTION XL / SECTION XLI; lines 4557-4625 confidence: high

"The king thereupon placed the snake on thy sire's shoulder with the end of his bow."

A dead snake is used to insult the silent sage, and a serpent king is named as the future agent of Parikshit's death.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1261-1344 confidence: high

In the forest a mighty serpent huge as a mountain seizes Bhima; he is released from the snake's coils after Yudhishthira answers certain questions.

A huge serpent seizes Bhima, and Bhima is released from its coils when Yudhishthira answers questions.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 DRONA PARVA / SECTION I / SECTION II / SECTION III; lines 38327-38387 confidence: medium

Karna says Bhishma vanquished Rama in battle but could not vanquish Arjuna, and declares that with Bhishma's permission he can slay the fierce Arjuna, who resembles a virulently poisonous snake.

Arjuna is compared to a virulently poisonous snake that slays foes with glances.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION C / SECTION CI / SECTION CII / SECTION CIII; lines 15243-15295 confidence: high

Narada identifies Bhogavati as a foremost city resembling Amaravati and ruled by Vasuki, king of the Nagas.

Bhogavati is ruled by the Naga king Vasuki and inhabited by innumerable powerful Nagas with diverse, multi-headed, mountain-like forms.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION C / SECTION CI / SECTION CII / SECTION CIII; lines 15243-15295 confidence: high

Shesha dwells in Bhogavati; through ascetic austerities he supports the earth and is described as white-mountain-like, ornamented, thousand-headed, fire-tongued, and strong.

Shesha, a thousand-headed Naga, is said to support the earth through the power of ascetic austerities.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CI / SECTION CII / SECTION CIII / SECTION CIV; lines 15298-15373 confidence: high

Aryaka responds with mixed joy and sorrow, explaining that Garuda devoured Sumukha’s father and threatened to devour Sumukha after a month.

Aryaka reports that Garuda devoured Sumukha’s father and threatened to devour Sumukha after a month.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CII / SECTION CIII / SECTION CIV / SECTION CV; lines 15376-15452 confidence: high

Kanwa says Garuda hears that Sakra has granted length of days to the Naga Sumukha; Garuda becomes angry and comes to Vasava with hurricane-like wing-flappings.

Sumukha, a Naga chosen by Garuda as food, is granted length of days by Sakra and becomes indestructible by Garuda.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CII / SECTION CIII / SECTION CIV / SECTION CV; lines 15376-15452 confidence: high

Vishnu is pleased, warns Garuda not to behave so again, throws Sumukha with his toe upon Garuda’s breast, and thereafter Garuda lives in friendship with the snake and is said to be cured of pride.

After Vishnu’s intervention, Sumukha is placed on Garuda’s breast and Garuda thereafter lives in friendship with the snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CII / SECTION CIII / SECTION CIV / SECTION CV; lines 33720-33795 confidence: medium

Satyaki attacks Bhishma and pierces him; Bhishma hurls a gold-decked iron dart, beautiful as a daughter of the Nagas and resembling Death; Satyaki evades it and it falls like a blazing meteor.

Bhishma's gold-decked iron dart is described as beautiful as a daughter of the Nagas while it moves toward Satyaki.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CIX / SECTION CX / SECTION CXI / SECTION CXII; lines 48309-48383 confidence: medium

Kritavarman resists Satyaki; Satyaki kills his horses and wounds him; Kritavarman shoots a shaft likened to a poisonous snake, pierces Satyaki, cuts off Satyaki's bow, and wounds him further.

Kritavarman's shaft is compared to a virulently poisonous snake and pierces Satyaki.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLI / SECTION CLII / SECTION CLIII / SECTION CLIV; lines 53364-53440 confidence: medium

The Kalinga prince attacks Bhima and Visoka; Bhima leaps onto the prince's car and kills him with fists; Karna and others strike Bhima with shafts resembling poisonous snakes.

Arrows shot at Bhima are explicitly compared to snakes of virulent poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLIII / SECTION CLIV / SECTION CLV / SECTION CLVI; lines 19139-19210 confidence: medium

The army is supplied with repair timber, quivers, skins, javelins, spears, clubs, banners, nooses, armour, sand, poisonous snakes in pots, inflammable matter, machines for hurling hot substances, and many other weapons and tools.

The inventory includes poisonous snakes in pots, inflammable matter, oil-soaked cloths, hot treacle, and other hazardous materials.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 54251-54316 confidence: medium

Kripa tells Ashwatthaman that Duryodhana is rushing toward Phalguna like an insect into blazing fire, urges that he be stopped before death, compares Partha's arrows to snakes freed from sloughs, and says Duryodhana's danger would be like an elephant contending with a tiger.

Kripa says Partha's terrible shafts resemble snakes newly freed from their sloughs.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLVI / SECTION CLVII / SECTION CLVIII / SECTION CLIX; lines 54439-54482 confidence: medium

Drona's son, enraged and described as sighing like a snake, showers Dhrishtadyumna with arrows; Dhrishtadyumna does not tremble and returns arrows.

Drona's son is described as sighing in rage like a snake before attacking with arrows.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLVII / SECTION CLVIII / SECTION CLIX / SECTION CLX; lines 54485-54526 confidence: low

"the earth seemed as if covered with moving snakes"; the battlefield looked like "the firmament at the end of the Yuga" with suns, moons, and stars.

The lopped-off trunks of fallen elephants are described as moving like snakes across the battlefield.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLX / SECTION CLXI / SECTION CLXII / SECTION CLXIII; lines 19941-20017 confidence: high

Sanjaya reports that Uluka repeats provocative words; the Pandavas rise, stretch their arms, and are compared to enraged poisonous snakes, while Bhima breathes like a snake and looks toward Kesava with blood-red eye-corners.

The passage repeatedly compares enraged warriors to poisonous or wrathful snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXI / SECTION CLXII / SECTION CLXIII / SECTION CLXIV; lines 54835-54920 confidence: medium

Kritavarman resists Yudhishthira "like continents resisting the swelling sea." They exchange arrows; Kritavarman cuts Yudhishthira's bow, and Yudhishthira takes another bow and attacks again. Some shafts are compared to snakes entering an ant-hill.

The passage compares weapons to snakes: shafts enter the earth like snakes into an ant-hill, and Yudhishthira's dart resembles a snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXII / SECTION CLXIII / SECTION CLXIV / SECTION CLXV; lines 54923-55008 confidence: medium

Ghatotkacha shoots car-axle-sized shafts; Aswatthaman dispels the shower with shafts resembling virulently poisonous snakes and then pierces Ghatotkacha with hundreds of arrows.

Aswatthaman’s shafts are described as resembling snakes of virulent poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXV / SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII; lines 55163-55233 confidence: high

Sanjaya reports that Chitrasena and Satanika exchange arrows; Satanika cuts Chitrasena's armour from his body, and the armourless warrior is likened to a snake that has cast off its slough.

Chitrasena's loss of armour is explicitly likened to a snake casting off its slough.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 56043-56126 confidence: low

Ghatotkacha's illusion is dispelled; he shoots blood-bathed shafts at Karna. Karna pierces him. Ghatotkacha hurls a jewel-decked celestial wheel with a thousand radii, and Karna cuts it apart.

Ghatotkacha's blood-bathed shafts pierce Karna and enter the earth like angry snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 56127-56196 confidence: medium

Ghatotkacha divides himself into many parts; lions, tigers, hyenas, fiery-tongued snakes, iron-beaked birds, Rakshasas, Pisachas, Yatudhanas, wolves, and leopards appear and rush toward Karna.

The illusion brings lions, tigers, hyenas, snakes with fiery tongues, iron-beaked birds, Rakshasas, Pisachas, Yatudhanas, wolves, and leopards toward Karna.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI; lines 56199-56250 confidence: medium

Alayudha’s kinsmen Vaka and Kirmira and his friend Hidimva had been slain by Bhima; after brooding over the quarrel, he comes to the nocturnal battle seeking to slay Bhima, compared to an infuriated elephant or angry snake.

Alayudha’s desire to kill Bhima is compared to an angry snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII; lines 56255-56338 confidence: medium

Alayudha cuts Bhima's bow with shafts resembling poisonous snakes, kills Bhima's horses and driver, and counters Bhima's thrown mace with his own mace.

Alayudha's shafts are compared to virulently poisonous snakes when he cuts Bhima's bow.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 21498-21551 confidence: medium

The narrator cuts off one horn of Rama's bow with a broad-headed arrow and sends a hundred arrows into Rama; the arrows are compared to snakes, and Rama, covered in blood, is compared to Sumeru with liquid metal and to red flowering Asoka and Kinsuka trees.

Both combatants' arrows are repeatedly described through serpent, fire, poison, and solar similes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII / SECTION CLXXXIII; lines 21554-21637 confidence: medium

Bhishma sees Rama coming for battle, descends from his car to salute him, re-ascends, and the two exchange arrow-showers; Rama's fierce shafts are compared to snakes.

Arrows are repeatedly compared to snakes, including fierce shafts with blazing mouths and arrows resembling virulently poisonous snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXI / SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV; lines 21640-21687 confidence: low

Rama showers gold-decked darts resembling flaming meteors; Bhishma baffles them with shield and sword, covers Rama's steeds and charioteer, and his own darts are compared to snakes emerging from holes.

Bhishma's darts are compared to snakes emerging from holes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI; lines 57287-57367 confidence: medium

Drupada and Virata attack Drona with arrows, lances, and a serpent-like dart; Drona cuts their weapons and kills both, sending them to Yama’s abode.

Drupada’s iron, gold-decked dart is compared to a large snake before Drona cuts it down.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 21799-21846 confidence: low

Bhishma shoots a deadly shaft, fatal like snake poison, at Jamadagni’s son; Rama is struck in the forehead, then shoots a death-like arrow hissing like a snake, and Bhishma falls unconscious after being struck in the breast.

The passage compares a deadly shaft to snake poison and an arrow to a hissing snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CV / SECTION CVI / SECTION CVII / SECTION CVIII; lines 34055-34138 confidence: medium

Yudhishthira addresses Krishna and describes Bhishma as crushing troops like an elephant crushing reeds, licking them up like a conflagration, and becoming fierce like the venomous Naga Takshaka.

Yudhishthira explicitly compares Bhishma's wrath and battlefield destruction to a raging conflagration and to the venomous Naga Takshaka.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVII / SECTION CVIII / SECTION CIX / SECTION CX; lines 15691-15738 confidence: high

The region contains the abode of Anarta, prince of snakes, the unrivalled abode of beginningless and endless Vishnu, and the abode of Rishi Kasyapa.

The western region contains the abode of Anarta, identified as prince of snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 48154-48234 confidence: medium

Satyaki describes enemy car-warriors, Kambojas, Kiratas, and Sakas; he says he will destroy them and asks that his car be equipped with abundant weapons and well-prepared steeds.

Satyaki compares the Kambojas to fierce snakes of virulent poison and uses virulent poison imagery for the Kiratas.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCII / SECTION CXCIII / SECTION CXCIV / SECTION CXCV; lines 58366-58400 confidence: medium

Aswatthaman is compared to a mountain in fortitude, fire in energy, an ocean in gravity, snake poison in wrath, wind in speed, and Yama in rage.

Aswatthaman's traits are expressed through comparisons to mountain, fire, ocean, snake poison, wind, and Yama.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCIX / SECTION CC / SECTION CCI / SECTION CCII; lines 59694-59777 confidence: high

Mahadeva accepts the gods' request and constructs a cosmic car and weapon: mountains, earth, oceans, forests, serpents, sun, moon, Vedas, Gayatri, Savitri, Om, Brahma, Vishnu, Agni, Vayu, Yama, lightning, and Meru become parts of the vehicle, bow, arrow, and standard as Siva proceeds against the triple city.

Mahadeva makes his car and weapon from mountains, earth, oceans, serpents, sun, moon, Vedas, sacred utterance, Brahma, Vishnu, Agni, Vayu, Yama, lightning, and Meru.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVIII / SECTION CXCIX / SECTION CC / SECTION CCI; lines 59117-59201 confidence: medium

Aswatthaman shoots an arrow "possessed of the effulgence of the sun," compared to Sakra hurling thunder at Vritra; it enters the earth "like a hissing snake entering its hole."

Aswatthaman's arrow is compared to Sakra's thunder against Vritra and then to a hissing snake entering its hole.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVIII / SECTION CXCIX / SECTION CC / SECTION CCI; lines 59202-59285 confidence: medium

Vrihatkshatra of Puru's race, the youthful Chedi prince, Sudarsana of the Malavas, and other heroes rush against and surround Aswatthaman; he cuts off their twenty-five arrows and wounds several warriors.

Arrows are repeatedly compared to virulent snakes, angry snakes, and snakes penetrating an ant-hill.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXI / SECTION CXII / SECTION CXIII / SECTION CXIV; lines 48692-48726 confidence: medium

A terrible lance pierces Madhava's left arm and enters the earth like a gigantic hissing snake; Satyaki strikes Jalasandha with thirty shafts.

The passage compares a lance to a gigantic hissing snake and Jalasandha's severed arms to five-headed snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 48729-48815 confidence: medium

Desiring to see Dhananjaya, Satyaki shoots Kritavarman; Kritavarman trembles like a hill in an earthquake. Satyaki strikes Kritavarman's steeds and driver and sends a golden-winged arrow blazing with flames and resembling an angry snake or the Destroyer's rod through Kritavarman's armor into the blood-dyed earth.

Satyaki's golden-winged arrow emits blazing flames and is compared to an angry snake and the rod of the Destroyer before piercing Kritavarman's armor.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXIII / SECTION CXIV / SECTION CXV / SECTION CXVI; lines 48826-48905 confidence: medium

Drona pierces Yuyudhana's forehead with three iron arrows resembling poisonous snakes; Yuyudhana is compared to a mountain with three summits.

Drona's arrows are repeatedly described with snake imagery, including poisonous snakes and vigorous snakes issuing from an ant-hill.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 52158-52243 confidence: medium

Cut-off elephant trunks make portions of the field look strewn with snakes, severed heads make other portions look strewn with lotus garlands, and ornaments and crowns make the earth look like a new bride.

The passage says cut-off elephant trunks looked like snakes and that shafts among the river’s obstacles looked like snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 52912-52988 confidence: medium

After the ruler of the Sindhus falls, Suyodhana is described as tearful, grief-filled, sighing like a broken-fanged snake, pale, dejected, and melancholy.

Suyodhana's hot sighs are likened to those of a snake whose fangs have been broken.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVI / SECTION CXVII / SECTION CXVIII / SECTION CXIX; lines 49100-49184 confidence: medium

The fight is compared to the battle of gods and Asuras; Satyaki receives the force with shafts resembling venomous snakes and shrouds the battlefield with arrowy downpours.

Satyaki receives the opposing force with shafts compared to snakes of virulent poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVIII / SECTION CXIX / SECTION CXX / SECTION CXXI; lines 49326-49409 confidence: high

Drona says the dice handled by Duhsasana would become shafts like poisonous snakes, calls the Pandavas terrible poisonous snakes, and compares Satyaki's and Phalguna's shafts with sun, fire, and snake imagery.

Drona explicitly compares the dice's consequences, the Pandavas, and Phalguna's arrows to poisonous or slough-free snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 49656-49704 confidence: medium

Drona sends gold-winged shafts resembling poisonous snakes; Vrihatkshatra cuts or resists them with his own shafts, and the troops are amazed.

Drona's arrows are compared to venomous snakes, and a piercing shaft is compared to a black cobra entering an ant-hill.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 49706-49745 confidence: medium

Drona kills Dhrishtaketu's four steeds, beheads his charioteer, pierces Dhrishtaketu, and Dhrishtaketu descends from the car and hurls a heavy gold-decked mace like an angry snake.

Dhrishtaketu's mace is likened to an angry snake, and his cut lance and dart fall like snakes mangled by Garuda.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 37092-37222 confidence: high

Vasuki is called chief of the Sarpas; Ananta is called chief of the Nagas; the Nagas are also Sarpas.

Vasuki and Ananta are respectively named chiefs of Sarpas and Nagas, and Nagas are described as Sarpas as well.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXIX / SECTION CXXX / SECTION CXXXI / SECTION CXXXII; lines 50632-50694 confidence: medium

Bhima cuts the shining dart in the sky with seven arrows; the dart is compared to sun or fire and to a snake freed from its slough; Bhima then shoots arrows compared to Yama's rod.

The dart is compared to a snake freed from its slough, and Durjaya's fallen body is compared to a writhing snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 16805-16863 confidence: high

The speaker says Karna, Dussasana, and Duryodhana used heartless language; he also recalls the failed attempt to burn the sons of Pandu and their mother at Varanavata and their later concealed residence at Ekachakra.

The speech recalls failed attempts to burn the Pandavas and their mother at Varanavata and to destroy the Pandavas with poison, snakes, and cords.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 16865-16922 confidence: low

Suyodhana rises from his seat in anger, breathing like a great snake, disregards Vidura, Dhritarashtra, Vahlika, Kripa, Somadatta, Bhishma, Drona, Janardana, and others, and leaves the court.

Suyodhana's angry breathing is compared to that of a great snake when he rises and leaves the court.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX; lines 16925-16973 confidence: medium

Kshattri brings Duryodhana back; the prince re-enters court with “eyes red as copper from wrath, and breathing heavily as a snake,” and Gandhari rebukes him for peace.

Duryodhana re-enters the court in wrath, with copper-red eyes and breathing heavily as a snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXX / SECTION CXXXI / SECTION CXXXII / SECTION CXXXIII; lines 50697-50768 confidence: medium

Bhima shoots fourteen vulture-feathered shafts through Karna; they are described as blood-drinking and like angry snakes entering holes.

Bhima’s shafts are described as blood-drinking, golden-winged, and like angry snakes partly inserted in holes after passing through Karna into the earth.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXI / SECTION CXXXII / SECTION CXXXIII / SECTION CXXXIV; lines 50771-50856 confidence: medium

Dhritarashtra says destiny is supreme, laments Karna's failure against the son of Pandu, and recalls Duryodhana's boast that Karna/Vasushena as an ally would make even the gods no match for him.

Karna, the champion trusted by Duryodhana, is compared to a snake deprived of poison after being defeated and fleeing from battle.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXII / SECTION CXXXIII / SECTION CXXXIV / SECTION CXXXV; lines 17618-17657 confidence: medium

The mother says an enemy is troubled when a foe becomes reckless of life, comparing the danger to a snake living in the chamber.

A reckless foe is likened to a snake living in a chamber.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXII / SECTION CXXXIII / SECTION CXXXIV / SECTION CXXXV; lines 50859-50939 confidence: medium

Bhima's shafts pierce Karna's mail and right arm and enter the earth like snakes into an ant-hill; Karna turns back and flees on foot while covered with arrows.

Arrows are compared to snakes entering an ant-hill, and the two wounded warriors are compared to snakes freed from sloughs.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXIV / SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII; lines 51056-51116 confidence: high

Sanjaya describes Karna and Bhima pouring arrow-showers like rain-charged clouds; Bhima's named gold-winged arrows strike Karna, while Karna's many shafts shroud Bhima and are compared to poisonous snakes.

The passage repeatedly compares arrows and shafts to poisonous snakes and snakes newly freed from sloughs.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII; lines 51119-51204 confidence: medium

Bhima shoots ten long shafts compared to venomous snakes; they strike and enter Karna's forehead. Karna is compared to having a blue-lotus chaplet on his brow, closes his eyes, recovers consciousness, and becomes blood-covered and enraged.

Bhima's ten shafts are explicitly compared to snakes of virulent poison entering an ant-hill as they enter Karna's forehead.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII; lines 51205-51288 confidence: medium

Karna shoots thousands of arrows; Bhima leaps into the sky; Karna conceals himself in his car; Bhima grabs Karna's flagstaff, and observers applaud the attempt as like Garuda snatching a snake.

Bhima's attempt to pull Karna from his car is praised and compared to Garuda snatching away a snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII; lines 51289-51368 confidence: medium

Karna makes Bhima lose sense with shafts but, remembering Kunti's words, does not kill the unarmed Bhima. Karna touches Bhima with his bow; Bhima seizes it and strikes Karna on the head.

Bhima is described as sighing like a snake, Arjuna's arrows enter Karna like snakes, and Arjuna's shaft is compared to Garuda seeking a mighty snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 23453-23493 confidence: low

Saraswati is visible in some parts and not in others; the sevenfold Ganga is known over the three worlds; Rakshasas, Guhyakas, serpents and Nagas, and ascetics are assigned to mountains.

Serpents and Nagas are explicitly listed as residents of Nishadha within the mountain geography.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LII / SECTION LIII / SECTION LIV / SECTION LV; lines 4092-4177 confidence: medium

Arjuna agitates troops like thousand-headed Vasuki in the great ocean; his bow-string noise is unprecedented, his bow appears as a perfect circle, and his arrows hit only their aims.

Arjuna's violent disturbance of the troops is compared to thousand-headed Vasuki sporting in the great ocean.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 4288-4371 confidence: medium

Kripa resumes attacking; Arjuna cuts off Kripa's bow, leathern defenses, and coat of mail without wounding him, and keeps cutting off each replacement bow Kripa takes up.

After Arjuna removes Kripa's coat of mail without wounding him, Kripa's body is compared to a serpent that has cast off its slough.
read in the book →
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: medium

Bhishma says Indra's shaft given to Karna will be reduced to ashes by Kesava's discus; he also describes Karna's worshipped serpent-mouthed shaft and says it will perish with Karna when struck by the son of Pandu, while Vasudeva protects Arjuna.

Bhishma describes a shining serpent-mouthed shaft in Karna's quiver, worshipped with flowery garlands, and predicts that it will perish with Karna.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 28777-28861 confidence: high

“Bhishma ... shot shafts of blazing points, resembling snakes of virulent poison” and struck Pandava car-warriors after naming them.

Bhishma’s arrows are directly compared to snakes of virulent poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 12214-12275 confidence: medium

Duryodhana says he sets in motion the affairs of gods and Asuras, his steeds go where he wishes, his realm has no fearful snakes or injuries from frightful beings, clouds give desired rain, and his subjects are religious and free of seasonal calamities.

Duryodhana says there are no fearful snakes within his dominions and that creatures there are protected by his incantations.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 12399-12458 confidence: high

Vidura describes traveling to Gandhamadana with hunters and Brahmanas; the mountain has trees, luminous medicinal herbs, Siddhas, Gandharvas, and inaccessible yellow honey, Kuvera's favorite drink, guarded by poisonous snakes and said to grant immortality, sight, and youth.

The honey on Gandhamadana is inaccessible, guarded by poisonous snakes, linked to Kuvera, and said to grant immortality, sight, and youth; seekers perish while trying to obtain it.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 4928-4980 confidence: medium

Arjuna, enraged, returns Duryodhana's attack with arrows described as having the energy of virulently poisonous snakes; the two warriors attack each other.

Arjuna's retaliatory arrows are explicitly described as bearing the energy of virulently poisonous snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 29759-29842 confidence: medium

The hymn addresses the deity as great Snake, huge Boar, first Cause, manifest and unmanifest, immeasurable Space, and giver of wishes.

The hymn directly addresses the deity as a great Snake and a huge Boar.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 30297-30368 confidence: medium

Bhishma checks Bhimasena and pierces him with arrows; Bhimasena hurls a dart compared to a wrathful snake, but Bhishma cuts off the dart and then cuts Bhimasena's bow.

Bhimasena's dart is explicitly compared to a wrathful snake as it is hurled at Bhishma.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 12994-13078 confidence: high

The assembled kings, Brahmanas, and courtiers do not applaud and censure Duryodhana; the speaker compares him to a rootless tree and a serpent and urges that he be slain.

The speaker states that sinful Duryodhana deserves death at everyone's hands like a serpent and tells Yudhishthira to slay him.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 30371-30419 confidence: medium

Duryodhana pierces Bhima with ten shafts. Bhima takes up a bow and ten sharp shafts and pierces the king of the Kurus in the chest; the gem on his breast is compared to the Sun surrounded by planets.

The combat is described through images of the Sun among planets, a snake reacting violently, and a pair of celestials.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXI / SECTION LXXII / SECTION LXXIII / SECTION LXXIV; lines 13081-13130 confidence: medium

Bhima says Duryodhana acts sinfully "Like a serpent hid within reeds" and is obedient to wrath.

Duryodhana's sinful conduct is compared to that of a serpent hidden within reeds, emphasizing concealed danger and wrath-driven action.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 30938-31023 confidence: medium

Bhima fires thirty-six shafts with lightning, fire, and thunderbolt imagery; he strikes Duryodhana’s bow, charioteer, steeds, umbrella, and standard. The gemmed elephant-marked standard falls from the car.

The passage repeatedly describes missiles through natural and mythic imagery: Bhima’s shafts as flame and thunderbolt, Abhimanyu’s shafts as snakes, the opposing arrows as rain on Meru, and Srutakarman’s dart as a blazing meteor.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXVIII / SECTION LXXIX / SECTION LXXX / SECTION LXXXI; lines 44939-45000 confidence: high

At the sun-bright lake, Arjuna and Achyuta see a terrible snake and another foremost snake with a thousand heads, fiery effulgence, and fierce flames.

Two snakes in the lake, including a thousand-headed fiery one, abandon their snake forms and assume the forms of a bow and arrow after Rudra is praised.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 31230-31287 confidence: high

Drona wounds Virata and cuts his standard and bow; Virata takes another bow and blazing arrows resembling poisonous snakes and strikes Drona, his steeds, standard, charioteer, and bow.

The passage repeatedly compares arrows to snakes of virulent poison, and the arrow that kills Sankha is described in this form.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI / SECTION LXXXVII; lines 31734-31819 confidence: medium

Yudhishthira shoots a long arrow likened to a poisonous snake; Bhishma cuts it off, kills Yudhishthira's horses, and Yudhishthira mounts Nakula's car.

Yudhishthira's long arrow is compared to a virulently poisonous snake before Bhishma cuts it off.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXV / SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII; lines 31856-31938 confidence: high

The battle is described with shafts falling like snakes, polished darts shining like lightning, maces falling like crests of hills, and sabres and shields spread over the field.

Arrows or shafts falling in showers are compared to terrible snakes with mouths open.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX; lines 31941-32017 confidence: medium

Bhima kills Aparajita, Kundadhara, Panditaka, Visalaksha, Mahodara, Adityaketu, and Vahvasin; the arrow killing Panditaka is compared to a snake impelled by Death entering the earth.

Bhima's arrow that kills Panditaka is compared to a snake impelled by Death entering the earth.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX; lines 45625-45698 confidence: medium

Arjuna’s shafts are compared to virulently poisonous snakes; elephants are pierced by thousands of shafts, fall like mountains, vomit blood, and riders are cut down.

Arjuna’s shafts are described as touching like snakes of virulent poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVIII / SECTION LXXXIX / SECTION XC / SECTION XCI; lines 32119-32204 confidence: high

“This handsome and valiant son of Arjuna, named Iravat, was begotten upon the daughter of the king of the Nagas.”

Iravat is explicitly identified as Arjuna's son by the daughter of the king of the Nagas, and he grows up in the Naga region.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVIII / SECTION LXXXIX / SECTION XC / SECTION XCI; lines 32205-32282 confidence: high

When Iravat uses illusion, a Naga related to him by his mother's side comes to him, assumes a huge form compared to Ananta, and with diverse Nagas covers Alamvusha.

A maternal Naga and many Nagas aid Iravat, but Alamvusha assumes Garuda's form and devours them.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XC / SECTION XCI / SECTION XCII / SECTION XCIII; lines 32390-32475 confidence: high

Duryodhana bears an arrow shower, shoots twenty-five sharp arrows at Ghatotkacha, and the arrows strike the Rakshasa like poisonous snakes; blood trickles down Ghatotkacha's body.

The passage repeatedly uses snake imagery for Duryodhana's anger or breath, arrows striking Ghatotkacha, and lances flying through the air.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XC / SECTION XCI / SECTION XCII / SECTION XCIII; lines 46202-46286 confidence: high

Drona invokes blessings from Vedas, Brahman, Brahmanas, reptiles, royal sages, varied creatures, goddesses, sages, directions, planets, earth, firmament, quarter-elephants, and Sesha, the snake who holds the earth.

Sesha is described as the snake beneath the earth who holds her on his head and is invoked to benefit Duryodhana.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCI / SECTION XCII / SECTION XCIII / SECTION XCIV; lines 32476-32480 confidence: medium

“bright arrows of keen points that resembled snakes of virulent poison.”

The passage explicitly compares the arrows to poisonous snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIV / SECTION XCV / SECTION XCVI / SECTION XCVII; lines 46579-46662 confidence: high

Sanjaya says Drona, compared to a mighty snake with wrath as poison and arrows as teeth and fangs, rushes toward Yuyudhana on swift red steeds while scattering golden-winged arrows.

The passage repeatedly maps Drona, arrows, shafts, and pierced warriors onto snake or poisonous serpent imagery.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 33506-33530 confidence: medium

Aswatthaman, the son of Drona, regains consciousness, strikes Satyaki with a long shaft, which enters the earth like a young snake entering its hole, cuts off Satyaki's standard, and roars.

The shaft that pierces Satyaki is compared to a young snake entering its hole as it goes into the earth.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 47158-47215 confidence: medium

Duryodhana pierces Krishna and Arjuna with nine shafts resembling poisonous snakes, showers further arrows, and Kuru warriors rejoice with instruments and leonine roars.

Duryodhana's shafts are likened to snakes of virulent poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 15004-15064 confidence: medium

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

The travelers enter and wander in the region of the Nagas, called the Naga world.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCVIII / SECTION XCIX / SECTION C / SECTION CI; lines 15168-15200 confidence: high

Narada says the birds subsist on snakes and never feel fatigue in displays of prowess, in journeys, or in bearing burdens.

The passage repeatedly states that the bird race subsists on snakes and preys on them as kinsmen.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCVIII / SECTION XCIX / SECTION C / SECTION CI; lines 33384-33407 confidence: medium

“shafts resembling angry snakes”; Alamvusha becomes enraged “like the king of the serpents himself.”

The arrows are likened to angry snakes, and Alamvusha in rage is likened to the king of serpents.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 39420-39483 confidence: medium

Abhimanyu jumps onto Paurava's chariot, seizes him by the hair, kills the driver with a kick, cuts down the standard, and raises or drags Paurava; the action is compared to Garuda raising a snake from the sea.

Abhimanyu's actions are compared to Garuda raising or catching a snake in two separate similes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 7145-7202 confidence: high

Agastya states the grounds for the curse: Nahusha rejected Vedic hymns, touched Agastya's head with his foot, and made saints into animals for carrying him; therefore he must lose lustre, fall from heaven, roam the earth for ten thousand years as an enormous snake, and afterward may return to heaven.

Agastya declares that Nahusha will roam the earth for ten thousand years in the form of an enormous snake, and the assembled beings later say he has been turned into a snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 1779-1858 confidence: medium

Draupadi approaches Bhima in the kitchen, says Kichaka will come alone at night to the empty hall, asks Bhima to kill him and protect honour, and compares the act to Krishna lifting Kaliya from the Yamuna.

Draupadi compares Bhima's intended lifting of Kichaka to Krishna lifting the Naga Kaliya, and Bhima compares killing Kichaka to the slaying of Vritra.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 42327-42396 confidence: medium

Lakshmana strikes Abhimanyu's arms and chest; Abhimanyu says Lakshmana will soon go to the other world and Yama's abode, then cuts off Lakshmana's adorned head with a broad-headed arrow likened to a snake.

Abhimanyu's rage is compared to a snake struck with a rod, and the arrow used against Lakshmana is compared to a snake emerging from its slough.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 10711-10776 confidence: medium

"Like serpents concealing themselves in holes," some persons conceal vices, deceive the little-sensed, and lead victims to hell.

The passage likens deceptive people who hide their vices to serpents concealing themselves in holes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 27189-27274 confidence: medium

Horsemen on swift chargers rush against one another; their gold-adorned darts fall like snakes, some horsemen cut off heads of car-warriors, and a car-warrior shoots cavalry with straight shafts.

Darts and arrows are explicitly compared to snakes as they are hurled or fall upon bodies in battle.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 42635-42654 confidence: medium

Yudhishthira says Abhimanyu slew hostile princes likened to venomous snakes, then gave up his life; he also says Abhimanyu slew ten thousand warriors and the king of the Kosalas and went to the abode of Indra.

Hostile princes are compared to snakes of virulent poison before being slain by Abhimanyu.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 10910-10993 confidence: medium

The speaker says Duryodhana or the son of Dhritarashtra will repent when Sahadeva, Draupadi’s sons, Abhimanyu, the Prabhadrakas, Virata, Drupada, and Matsya warriors attack; several warriors are described with animal or weather similes.

Warriors and weapons are described through snakes, clouds, lions, sun-like shining, and thunder-like sound.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 27531-27613 confidence: medium

Bhishma shoots at dismounted Sweta; Sweta leaves his bow, takes a gold-decked dart described as terrible and death-like, addresses Bhishma, and hurls it for the sake of the Pandavas.

Sweta's dart is compared to Death's rod, a snake, a meteor, and flames, but Bhishma cuts it into nine fragments with eight arrows.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 3626-3676 confidence: high

Karna describes his arrows as straight, flying, golden-winged, snake-like, locust-like, and firefly-like, and says his bow equipment will sound like kettle-drums; he also refers to Vibhatsu's austerities and his own stature relative to Arjuna.

Karna repeatedly likens arrows and the defeated opponent to snakes or serpents, and uses the image of Garuda seizing a snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVI / SECTION XLVII / SECTION XLVIII / SECTION XLIX; lines 3679-3732 confidence: medium

Kripa compares Karna's desire to fight Arjuna to removing a venomous snake's fangs, riding an infuriated elephant, approaching a boar without a hook, passing through fed fire, and swimming the ocean bound to a stone.

Kripa compares Karna's plan to fighting Arjuna with trying to remove the fangs of an angry venomous snake by hand.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 11308-11386 confidence: high

The passage lists Pandava allies including the five Kekaya princes, Yuyudhana, Virata, the lord of Kasi, the sons of Draupadi compared to poisonous snakes, Abhimanyu, Dhrishtaketu with an Akshauhini, and Vasudeva as refuge.

The young sons of Draupadi are called invincible and unapproachable like snakes of virulent poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 11475-11524 confidence: high

The speaker describes a mighty unarmed son of Pandu slaying a king and likens Bhima's coming wrath to a venomous snake's poison.

Bhima's wrathful battle action is explicitly likened to a venomous snake expelling long-accumulated poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25857-25946 confidence: medium

The Holy One names the fig tree, Narada, Chitraratha, Kapila, Uchchaisravas, Airavata, the king, the thunderbolt, Kamadhuk, Kandarpa, and Vasuki among his manifestations.

The Holy One names Vasuki among serpents and Ananta among Nagas as manifestations.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXIII / SECTION XXIV / SECTION XLIII / SECTION XLIV; lines 26931-27003 confidence: medium

Duryodhana, Durmukha, Dussaha, Dussasana, Durmarshana, Vivinsati, Chitrasena, Vikarna, Purumitra, Jaya, Bhoja, and Somadatta's son surround Bhimasena with bows and long snake-like arrows, covering him with flights of arrows.

Arrows are compared to newly sloughed snakes, and bows are described as snakes within the battle-ocean image.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 40863-40927 confidence: medium

Susarman throws a snake-like iron dart at Arjuna and a lance at Vasudeva; Arjuna cuts off both and stuns Susarman with arrows.

Susarman throws an iron dart at Arjuna that the narration says looks like a snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXIX / SECTION XXX / SECTION XXXI / SECTION XXXII; lines 8415-8487 confidence: medium

Sanjaya condemns the king's sinful deeds and says Ajatasatru renounces sin like a serpent casting off a worn slough, leaving the load of sins to the king.

Ajatasatru is said to renounce sin like a serpent casting off its worn-out slough.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 41284-41368 confidence: medium

Karna tells the troops not to fear, faces Arjuna, invokes the Agneya weapon, counters Arjuna's arrows, cuts the bows of Dhristadyumna, Bhima, and Satyaki, and receives snake-like darts from them.

Disarmed warriors are compared to snakes without poison, and hurled darts are described as looking like snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXI / SECTION XXXII / SECTION XXXIII / SECTION XXXIV; lines 41615-41698 confidence: medium

The field of battle appears "as if strewn ... with five-headed snakes slain by Garuda."

The passage compares gore-bright severed arms on the field to five-headed snakes slain by Garuda.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXII / SECTION XXXIII / SECTION XXXIV / SECTION XXXV; lines 41722-41806 confidence: high

The angry car-warriors encircle Abhimanyu and shoot diverse arrows; he cuts them off in the sky and pierces the warriors. His shafts resemble venomous snakes, and he singly holds back the Kaurava troops like a continent resisting the ocean.

The passage repeatedly describes shafts as snake-like, including venomous snake comparisons and a shaft piercing the earth like a snake entering an anthill.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 3207-3245 confidence: low

Uttara describes swords and scimitars with a toad mark, tiger-skin, cow-skin, goat-skin, gold, bells, polished blades, broad or sable blades, fire-like brightness, and a scimitar fatal like a venomous snake.

One scimitar is said to have a touch as fatal as that of a venomous snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXV / SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII; lines 41944-42026 confidence: medium

Abhimanyu shoots a shaft with the splendour of Yama, Agni, or the Wind-god; it penetrates Duhsasana like a snake entering an ant-hill, and Abhimanyu follows with twenty-five fire-like arrows.

Abhimanyu's arrows are repeatedly compared to snakes, poison, fire, and divine destructive forces.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXV / SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII; lines 9610-9651 confidence: medium

The guilty provoker "cannot sleep peacefully at night, like a person passing the night with a snake in the same room"; angered persons endangering possessions should be propitiated like gods.

A guilty person unable to sleep peacefully is compared to someone spending the night with a snake in the same room.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / SECTION XL; lines 9874-9959 confidence: low

A man who forsakes an unrighteous object "liveth happily, casting off all foes, like a snake that hath cast off its slough."

Renouncing an unrighteous object is compared to a snake casting off its slough.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXVIII / SECTION XXXIX / SECTION XL / SECTION XLI; lines 3179-3204 confidence: medium

The bows' forms are likened to sighing snakes; Virata's son becomes afraid, his hair stands on end, and he touches the splendid bows before speaking to Arjuna.

The bows' forms are compared to sighing snakes, and the sight frightens the prince.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22658-22745 confidence: high

In the pit he sees a mighty snake; near the mouth is a dark elephant with six faces and twelve feet; bees swarm around honeycomb in the tree twigs.

Vidura identifies the huge snake at the bottom of the pit as time, the universal destroyer of embodied creatures.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 23581-23643 confidence: medium

Duryodhana disregards Gandhari's words and emits verbal poison like a snake; Duhshasana lies with outstretched arms, slain by Bhima like an elephant by a lion, and Bhima's drinking of his foe's blood is called horrible.

Duryodhana's verbal attack is compared to a snake vomiting poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLII / SECTION CCCLIII / SECTION CCCLIV / SECTION CCCLV; lines 64256-64290 confidence: high

A mighty righteous Naga named Padmanabha or Padma dwells in the city in that region.

A righteous Naga, Padmanabha, is presented as learned in scriptures and able to show the seeker what the highest religion is.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLIII / SECTION CCCLIV / SECTION CCCLV / SECTION CCCLVI; lines 64293-64329 confidence: medium

In the morning the guest is worshipped with due rites and dismissed; the righteous Brahmana resolves his purpose, takes leave of kinsmen and relatives, and sets out for the abode of the foremost of Nagas.

The Brahmana sets out with his heart directed toward the abode of the foremost of Nagas.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLV / SECTION CCCLVI / SECTION CCCLVII / SECTION CCCLVIII; lines 64371-64411 confidence: medium

Bhishma states that the Nagas become distressed because a Brahmana devoted to penance remains in the forest, abstaining from food while awaiting the Naga chief.

A community identified as Nagas, including an absent chief and his kin, engages with a fasting Brahmana and treats him as a guest requiring hospitality.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLVII / SECTION CCCLVIII / SECTION CCCLIX / SECTION CCCLX; lines 64467-64529 confidence: medium

The Naga says Nagas have great energy, speed, excellent fragrance, deserve worship, can grant boons, and are incapable of being seen by human beings.

The Naga emphasizes that Nagas are worship-worthy, able to grant boons, and normally unseen by humans, while the Brahmana seeks his aid.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXI / SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV; lines 64660-64720 confidence: high

The Brahmana praises the Naga's subtle words, says they have shown him the way to follow, and asks leave to depart.

The Brahmana says the Naga's discourse has shown him the way and dispelled his doubt about righteousness.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 65631-65764 confidence: high

A wounded snake is believed certain to seek vengeance even at a distance; therefore people kill a snake outright and burn it in fire if they capture it.

The passage reports a belief that a wounded snake seeks vengeance and a custom of killing and burning a captured snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 65766-65886 confidence: medium

The note says the king should not ride vicious elephants or horses, should guard against poisonous reptiles and the arts of women, and should take care when ascending mountains or entering forests and woody valleys.

The king is warned against poisonous reptiles and dangerous terrain, and a separate lexical note reports that Kulinja may mean snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 65888-66020 confidence: medium

The note alludes to a story of an owl going to heaven for breaking a thousand eggs laid by a deadly poisonous she-serpent.

The owl is said to go to heaven after breaking a thousand eggs laid by a deadly poisonous she-serpent.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 66772-66894 confidence: medium

Saranga is explained as the bee, and the compound is glossed as imitation of the bee in the forest.

The passage glosses imitation of the bee in the forest and explains ajagara conduct by reference to a big snake waiting motionless for food.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 74229-74333 confidence: high

Nagas or snakes are said to have no ears, use their eyes for seeing and hearing, and dwell as superior beings in nether regions.

Nagas or snakes are described as superior beings in nether regions who use their eyes for both seeing and hearing.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62392-62441 confidence: high

Sachi repeats Indra’s condition; Nahusha harnesses a number of great Rishis to the vehicle and sets out toward her residence.

Nahusha insults the harnessed Rishis, strikes Agastya, and is cursed to fall and live as a snake.
read in the book →
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 Danavas see the original Creator in the form of Aniruddha, fair and moon-like, under Yoga-sleep, his body stretched on the waters and lying on the excellent hood of a snake that seems to emit flames because of its resplendence.

The Lord is found in Yoga-sleep, stretched on waters, lying on the hood of a snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX / SECTION CCCL; lines 63785-63869 confidence: high

Narayana says, 'Assuming the form of a mighty snake I myself have to uphold the Earth in empty space.'

Narayana says he will assume the form of a mighty snake to uphold Earth in empty space.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXI / SECTION CCLXII / SECTION CCLXIII / SECTION CCLXIV; lines 50869-50939 confidence: medium

"Like a snake casting off its slough, the man of Faith succeeds in casting off all his sin." The surrounding teaching calls lack of Faith a high sin and Faith a cleanser of sins.

The discourse compares the faithful person's removal of sin to a snake casting off its slough.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXII / SECTION CCLXXXIII / SECTION CCLXXXIV / SECTION CCLXXXV; lines 53814-53897 confidence: medium

The deity has a car and no car, uses crossroads as a car, wears a black deer skin and a snake as sacred thread, and is called Isana, hard as thunderbolt, green-locked, three-eyed, lord of Amvika, Manifest, and Unmanifest.

The deity wears a snake as sacred thread, bears Ganges-marked matted locks, wears bark and skins, is engaged in penances, and has locks compared to Sun or Fire.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXII / SECTION CCLXXXIII / SECTION CCLXXXIV / SECTION CCLXXXV; lines 53981-54064 confidence: medium

The deity is described with contrary qualities, time cycles, creation and destruction, varied faces, Narayana, bird, Ananta, Virat, destroyer of unrighteousness, Chandradhara, protector of kine, and attended by the lord of bulls.

The deity is identified as Ananta, lord of mighty snakes, and as foremost of Nagas.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLVII / SECTION CCXLVIII / SECTION CCXLIX / SECTION CCL; lines 49616-49699 confidence: medium

The person cleansed of sins is compared to a snake that has cast off its slough and becomes free from anxiety and from acquiring a new body.

The cleansed person is compared to a snake that has cast off its slough and becomes free from acquiring a new body.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 42430-42473 confidence: medium

Bhrigu says space cannot be measured by the gods, contains many blazing self-luminous worlds, and gives layered sequences involving land, water, darkness, fire, the nether regions, the region of great snakes, sky, and water without end.

Below the nether regions, beyond water, the passage places a region belonging to the great snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX; lines 42074-42158 confidence: high

"The rigid vow I have adopted is called Ajagara." The Brahmana says it can secure immortality, is auspicious, griefless, pure, and wise, and that he follows it with a pure heart.

The vow is explicitly named Ajagara, and the Brahmana says he follows large snakes that remain still and enjoy what comes of itself.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXI / SECTION CXII / SECTION CXIII / SECTION CXIV; lines 35426-35487 confidence: medium

Bhishma advises disregarding abuse, compares the abusive speaker to a Tittibha and to a crow cawing uselessly, and says the fool may boast of having abused a respectable man.

The abusive speaker is likened to various animals, including crow, dog, snake, wolf, elephant, and fierce dog, to mark useless speech, hypocrisy, revealed wickedness, or danger.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXX / SECTION CXXI / SECTION CXXII / SECTION CXXIII; lines 36307-36384 confidence: medium

If the king fails to restrain wicked men, good subjects fear him "like the inmate of a room within which a snake has concealed itself" and the king risks danger, destruction, infamy, and misery.

The fear caused by a king's failure to restrain wicked men is compared to the fear of an inmate in a room where a snake is concealed.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 38262-38345 confidence: medium

The king is told to be humble in speech but sharp as a razor at heart, to make peace with an enemy without blind trust, and to fear a conciliated foe like a snake in a room.

A foe is to be conciliated like a friend but feared like a snake living in a room.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 29509-29594 confidence: medium

Bhishma tells Yudhishthira a king should always be ready for action and recites Usanas’s sloka: “Like a snake swallowing up mice, the earth swallows up these two,” the battle-averse king and the Brahmana attached to wives and children.

Usanas’s sloka compares the earth swallowing a battle-averse king and an overly attached Brahmana to a snake swallowing mice.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 32288-32371 confidence: high

The sage says he came to report dangers from the king's servants; he describes service to kings as painful, compares connection with kings to poisonous snakes, and warns servants against heedlessness and disrespect.

Kings and the king's presence are repeatedly compared to poisonous snakes, while royal wrath is compared to blazing fire that consumes to the roots.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 32372-32411 confidence: medium

The speaker says he seeks the king's good, marks faults without hostility, and warns that a foe of wicked heart should be feared like a wounded snake.

A wicked-hearted foe is compared to a wounded snake that should be feared.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28484-28567 confidence: high

The figure sleeps in Yoga on a thousand-hooded Naga couch and builds a bridge across the sea of life through truth, emancipation, and sense control.

The deity sleeps in Yoga on a sofa made from the thousand hoods of the Naga.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9 / BOOK 10; lines 20794-20871 confidence: medium

At the camp gate, Drona's son sees a gigantic radiant guardian with blood-dripping tiger-skin, black deer garment, snake sacred thread and armlet, many weapons, a fiery terrible mouth, and thousands of eyes.

The guardian wears snakes as sacred thread and armlet and emits flames from multiple body openings.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9 / BOOK 10; lines 20956-21041 confidence: high

The beings are described with many animal-like faces, including mammals, birds, reptiles, aquatic creatures, and others; some have a thousand eyes, ears on their hands, no heads, fiery eyes, blazing hair, four arms, four teeth, and four tongues; they are ornamented and number in hundreds and thousands.

Some of the companion beings have snake-like faces and wear snakes as diadems and armlets.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 13296-13379 confidence: medium

Nakula lifts a bright golden-handled dart, compared to a poisonous she-snake, hurls it at Satyasena, pierces his heart, and Satyasena falls lifeless from his car.

Nakula's dart is explicitly likened to a poisonous she-snake and kills Satyasena by piercing his heart.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 13455-13538 confidence: high

Yudhishthira checks Shalya; Shalya's arrow resembling a poisonous snake pierces Yudhishthira; Bhima, Sahadeva, Nakula, and Draupadi's sons strike Shalya, while Kaurava allies protect him.

A Shalya arrow is compared to a virulent poisonous snake, and Bhima's mace is compared to a she-snake and to a poisonous snake freed from its slough.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 13649-13703 confidence: high

Yudhishthira sends shafts 'that resembled snakes of virulent poison' and cuts off Shalya's standard top, which falls 'like a riven mountain summit.'

Yudhishthira's shafts aimed at Shalya are compared to snakes of virulent poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 14008-14091 confidence: high

Shalya fights alone against the Pandava army, is compared to Saturn near the Moon while near Yudhishthira, uses shafts likened to poisonous snakes, attacks Bhima, and causes the wounded Pandavas to flee despite Yudhishthira's calls.

Shalya's shafts against Yudhishthira are explicitly compared to snakes of virulent poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 14293-14376 confidence: medium

Yudhishthira takes up a bow resembling Indra's bow and destroys enemies like the prince of birds destroying snakes; the troops are shrouded by arrows and become confused and bloodied.

Yudhishthira's destruction of foes is compared to the prince of birds destroying snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 16929-17014 confidence: high

Nagadhanwana swarms with snakes and is Vasuki’s abode; celestials installed Vasuki as king of all snakes; the place has no fear of snakes, and Baladeva gives valuables to Brahmanas.

Nagadhanwana is full of snakes and is Vasuki’s abode; celestials install Vasuki as king of all snakes, and the place is free from fear of snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 17873-17956 confidence: high

Named givers including Varuna, Himavat, Meru, Manu, Vindhya, Ocean, Parvati, and Vasuki provide companions to Agni's son; Vasuki gives two snakes named Jaya and Mahajaya.

Vasuki, king of snakes, gives two snake companions, and the later troop description includes snake faces, snake clothing, snake ornaments, and snake-like tapering faces.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 19756-19836 confidence: low

After Krishna's rebuke, Duryodhana becomes wrathful, tries to rise while supporting himself on his arms, glares at Vasudeva, and is likened to a poisonous snake shorn of its tail.

Duryodhana's half-raised body is compared to a poisonous snake shorn of its tail; another accusation mentions Aswasena as son of Takshaka, prince of snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 10213-10296 confidence: medium

Satanika strikes down troops compared to snakes beaten by Garuda's wing-tempest, kills a Kulinda warrior with a razor-headed arrow, and is then pierced by Vrishasena along with Arjuna, Bhima, Nakula, and Janardana; Kauravas applaud Vrishasena while others regard him as a libation already poured on fire.

Troops struck by Satanika are compared to snakes beaten by the tempest caused by Garuda's wings.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 10406-10489 confidence: low

The warriors challenge and rush at each other, desiring to slay one another, and are compared to bulls, elephants, mountains, venomous snakes, Yamas, Indra and Vritra, sun and moon, and destructive planets at the end of the Yuga; both are said to be born of celestial fathers.

The two combatants are compared to infant snakes of virulent poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 10573-10628 confidence: medium

Karna’s banner has an elephant’s rope that looks like a poisonous snake, is made of jewels and gems, is very strong, resembles Indra’s bow, and shines as it waves.

Karna’s elephant-rope emblem is likened to a poisonous snake, and Arjuna’s ape emblem strikes it like Garuda falling on a snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 10951-11034 confidence: medium

Karna baffles Arjuna's weapon and continues shooting shafts, compared to a cloud pouring torrents of rain.

Arjuna's arrows are compared to fierce snakes, blazing sun-rays, and yuga fire; Karna's arrows are compared to rain from clouds.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 11035-11096 confidence: high

Karna pierces Arjuna with three arrows and Krishna with five blazing arrows resembling snakes; the arrows pass through Krishna, enter the earth, bathe in Bhogavati, and return toward Karna.

The passage first likens five arrows to snakes and then identifies the shafts as five mighty snakes transformed into arrows and aligned with Aswasena.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 11098-11181 confidence: high

Aswasena, a snake hostile to Arjuna, is said to have escaped the Khandava conflagration, gone into the subterranean region, and remembered his mother's death and his enmity toward Arjuna.

Aswasena, a snake hostile to Arjuna because of his mother's death, rises from the lower region and enters Karna's quiver in arrow form to take part in the attack on Arjuna.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 11182-11265 confidence: high

Seeing the snake in arrow form aimed by Karna, Krishna presses Arjuna's chariot about a cubit into the earth, and the white horses bend their knees and lie down.

The passage repeatedly identifies the attacking shaft as a snake in arrow form, motivated by enmity over Arjuna killing its mother.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 1124-1207 confidence: medium

Severed arms make the earth look as if strewn with five-headed snakes slain by Garuda; warriors fall from elephants, cars, and steeds, and many are crushed with heavy weapons.

The severed arms on the earth are explicitly compared to five-headed snakes slain by Garuda.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 11266-11277 confidence: high

Krishna says to Partha: "Slay that great snake inimical to thee."

The passage centers on a great snake inimical to Partha, advancing against him and requiring him to slay it.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 11279-11362 confidence: high

Sanjaya begins; Arjuna cuts down a snake in the sky with six shafts, and Krishna raises the car from the earth.

The passage includes an actual sky-going snake cut down by Arjuna and repeatedly describes arrows as virulent or angry snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 11363-11450 confidence: medium

Karna's learned knowledge from Bhargava fails; the earth devours his left wheel under a Brahmana's curse; the car is likened to a sacred tree, and his snake-mouthed shaft has been cut off.

The passage describes a snake-mouthed shaft, shafts like snakes with blazing mouths, and a weapon resembling snake poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 11452-11492 confidence: high

Vasudeva says Duryodhana acted under Karna’s counsel against Bhimasena with snakes and poisoned food, and that the Pandavas’ kingdom was not restored after exile and the thirteenth year.

Bhimasena is said to have been treated with snakes and poisoned food under Duryodhana and Karna’s counsel.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 11494-11577 confidence: low

Karna's shaft falls on Dhananjaya's chest and penetrates it "like a mighty snake penetrating an ant-hill"; Arjuna reels and drops Gandiva.

Karna's arrow is described as penetrating Arjuna's chest like a mighty snake penetrating an ant-hill.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 11835-11911 confidence: high

Shafts from Karna and Arjuna kill elephants, horses, and men and enter the earth "like mighty snakes entering their holes."

Arrows shot by Karna and Arjuna are compared to mighty snakes entering their holes after killing men and animals.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 1309-1388 confidence: medium

Prativindhya hurls a golden lance that pierces Citra’s armor and chest and enters the earth like a mighty snake; after Citra falls, warriors cover Prativindhya like clouds covering the Sun, but he routs them like Sakra routing the Asura host.

Prativindhya’s lance pierces Citra and enters the earth like a mighty snake entering its hole.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 2251-2295 confidence: high

Duhshasana strikes Sahadeva with arrows; Sahadeva wounds Duhshasana and his driver; Duhshasana cuts Sahadeva's bow; Sahadeva hurls a sword that cuts off Duhshasana's bow and falls like a snake from the firmament.

A falling sword and a penetrating shaft are both compared to snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 2297-2380 confidence: medium

Karna wounds Nakula with seventy-three shafts; Nakula returns eighty shafts resembling poisonous snakes; Karna cuts Nakula's bow and his arrows are compared to Nagas after piercing armor and drinking blood.

Arrows are explicitly compared to venomous snakes and Nagas that pierce and drink.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 2464-2547 confidence: medium

Sutasoma cuts off Shakuni's arrows with his scimitar; Shakuni sends shafts resembling poisonous snakes, and Sutasoma cuts them off with prowess compared to Garuda's.

Shakuni's shafts are likened to poisonous snakes, and Sutasoma's prowess in cutting them is compared to Garuda.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 2842-2908 confidence: medium

Sanjaya says both armies are engaged; Duryodhana, enraged like a poisonous snake, orders his driver toward Yudhishthira under an umbrella, and Yudhishthira orders his own driver toward Suyodhana.

Duryodhana’s rage is compared to a virulently poisonous snake as he seeks out Yudhishthira in battle.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 2910-2993 confidence: medium

Kuru troops advance against Satyaki; the host is likened to an Asura or celestial army and to the vast deep. Karna strikes Satyaki, Satyaki shrouds Karna with shafts terrible as snake poison, and a vast force flees before Pandava warriors.

Satyaki's shafts are explicitly compared to the poison of the snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 2994-3064 confidence: high

Sanjaya reports that the wounded Kauravas return to their tents and counsel together; they are likened to fangless snakes, and Karna, sighing like an angry snake, describes Arjuna’s skill and Vasudeva’s guidance before promising to frustrate him tomorrow.

The defeated Kauravas are compared to fangless, poisonless snakes, while Karna sighs like an angry snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 3547-3630 confidence: high

Earth is made the car; Mandara, Ganga, directions, constellations, Krita age, Vasuki, Himavat, Vindhya, Udaya, Asta, and Ocean are made parts or ornaments.

Vasuki, ten foremost snakes, and other named snakes are made into the car's Kuvara, another shaft, and chords binding the steeds' manes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 4298-4362 confidence: medium

Shalya compares Karna challenging Dhananjaya to a hare challenging a mighty elephant and to piercing a furious black cobra in its hole with a piece of wood.

Shalya uses serpent images: a furious black cobra disturbed in its hole and a snake challenging Vinata’s son for its own destruction.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 4364-4447 confidence: high

Karna describes a single shaft in one quiver: keen-mouthed, blood-drinking, winged, oiled, adorned, kept amid sandal dust, long worshipped, snake-like, poisonous, fierce, and capable of piercing armor, bones, and Meru.

The shaft is described as snake-like, poisonous, fierce, long worshipped, and reserved only for Phalguna or Krishna.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 5612-5695 confidence: low

Yudhishthira wounds Karna with lances; Karna bleeds, breathes like a snake, cuts off Yudhishthira's standard, quivers, and car, and Yudhishthira retreats after his driver is slain.

After being wounded, Karna is described as filled with rage and breathing like a snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 5852-5935 confidence: medium

Karna cuts Bhima's hurled mace into fragments with arrows compared to poisonous snakes, and the battle is compared to two huge lions desiring to slay each other.

Karna's arrows are compared to poisonous snakes, and Bhima's shaft is compared to a snake entering an anthill after passing through Karna.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 6114-6197 confidence: high

Arjuna invokes the Naga weapon; the Samsaptakas' legs are paralyzed by foot-tying bands, and their lower limbs are encircled with snakes.

The Naga weapon paralyzes the enemies' legs, leaving them motionless with lower limbs encircled by snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 6114-6197 confidence: high

Susharma invokes the Sauparna weapon; numerous birds descend and devour the snakes, the snakes flee, and the Samsaptaka force is freed from the foot-tying weapon.

The Sauparna weapon summons birds that devour or disperse the snakes, freeing the bound warriors.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 6386-6473 confidence: medium

Dhrishtadyumna takes another bow and sends fifteen shafts resembling hissing snakes; they pierce Duryodhana's gold-decked armor, pass through him, and enter the earth; the wounded Duryodhana is compared to a spring Kinsuka tree.

Dhrishtadyumna's cloth-yard shafts are explicitly compared to hissing snakes before piercing Duryodhana.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 6528-6611 confidence: medium

Karna falls single-handed on Cedis, Pancalas, and Pandavas; the passage compares him to Garuda attacking snakes, the battle to gods versus Danavas, and Karna to the sun dispelling darkness.

Karna's single-handed assault on many opponents is directly compared to Garuda falling upon many snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 6873-6956 confidence: high

Dhrishtadyumna challenges Karna. Karna cuts his bow and snake-like arrows, wounds him, and later sends a gold-decked shaft compared to a second rod of death.

Arrows in the combat are repeatedly compared to snakes of virulent poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 6957-7014 confidence: medium

Although Dhrishtadyumna is carless, steedless, bowless, pierced, and mangled, Ashvatthama cannot slay him with arrows; Ashvatthama lays aside his bow and rushes toward him like Garuda swooping upon a large snake.

Ashvatthama's rush is compared to Garuda swooping upon a snake, and Arjuna's arrows are compared to snakes entering an ant-hill.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 7100-7184 confidence: medium

Karna is described under a full-moon-like umbrella; he shakes his bow, shoots “shafts resembling snakes of virulent poison,” and turns toward Arjuna’s ape-bearing banner.

Karna’s arrows are likened to venomous snakes, and Bhima’s rage is also compared to a snake of virulent poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 7736-7819 confidence: medium

Karna is described as like a virulent poisonous snake, accomplished in weapons, leader and protector of the Dhartarashtras, protected by Vrishasena and Sushena, trained by Rama, invincible, and their saviour and vanguard.

Karna is explicitly compared to a snake of virulent poison while being characterized as a dangerous enemy warrior.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 7857-7924 confidence: medium

Arjuna says Drona's son came before him while he fought the samsaptakas, "shooting shafts that resembled snakes of virulent poison."

Ashvatthama's shafts are described as resembling poisonous snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 863-920 confidence: medium

The Pandavas are described as "shooting showers of shafts like the clouds pouring torrents of rain," and the speaker asks how a celestial shaft "equipped with a head like that of a serpent became futile."

A mighty celestial shaft with a head like a serpent is described as having become futile in the context of questions about Karna's final battle.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 9118-9201 confidence: medium

Arjuna proceeds against the division of the Suta's son; his noise is compared to Garuda swooping down for snakes; Bhimasena hears of Arjuna's arrival and becomes joyful.

The noise of Arjuna confronting foes is explicitly likened to Garuda swooping down for snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 9596-9654 confidence: high

Drona's son takes another gem-decked bow, compared to Takshaka and a mighty snake from the foot of a mountain, and attacks Arjuna and Keshava on foot from close range.

Drona's son's replacement bow is compared to Takshaka and to a mighty snake from the foot of a mountain.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39903-39982 confidence: high

Sauti says Janamejaya, hearing this during sacrificial intervals, is filled with wonder; priests complete remaining rites; Astika, having rescued the snakes from fiery death, is joyful; Janamejaya gives Brahmanas presents and returns from Takshasila.

Astika is said to have rescued the snakes from fiery death in the context of Janamejaya's snake sacrifice.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CI / SECTION CII / SECTION CIII / SECTION CIV; lines 15594-15677 confidence: high

Brahmana, Kshatriya, and snake are not to be disregarded or insulted; the snake burns by glance, the Kshatriya by energy, and the Brahmana by thought, extending destruction to a whole race.

The snake is grouped with Brahmana and Kshatriya as a being not to be insulted and is said to burn a victim with its glance when angry.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24197-24309 confidence: high

Mahadeva is said to become the Sanyasin or mendicant and the monarch; his Upavita or sacred-thread is made of living snakes.

Mahadeva's sacred-thread is described as made of living snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26637-26732 confidence: high

Aha is day because Jiva awakens when going to Him and otherwise sleeps in Avidya; Samvatsara means Time is His essence; Vyala is a huge fierce snake inspiring dread.

Vyala is glossed as a huge fierce snake inspiring dread.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLIV / SECTION CXLV / SECTION CXLVI / SECTION CXLVII; lines 20829-20900 confidence: high

Vala, the elder brother, has a plough for weapon, resembles a white hill, can uplift the earth, bears a tall three-headed golden palmyra standard on his car, is shaded by great snakes, and can summon weapons by thought.

Ananta/Sesha is associated with great snakes and is said to support the whole earth on his head in the nether regions.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21094-21177 confidence: medium

The names include self-born, giver of happiness, golden presiding genius in the solar disc, lotus-eyed, without beginning or end, universe-upholder in the form of Ananta and others, ordainer of acts and fruits, superior to Brahma, immeasurable, and the one from whose navel the primeval lotus sprang.

Vishnu is described as upholding the universe in the form of Ananta and is later named the Snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21262-21345 confidence: high

Garuda is the divine vehicle; Sesha or Ananta upholds Earth, and the prince of snakes' hood may serve as the deity's bed on post-dissolution waters.

Sesha or Ananta upholds the Earth, and the serpent hood is linked with the deity's bed on the waters after cosmic dissolution.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21599-21682 confidence: high

“He that sleeps (in Yoga) lying on the body of the prince of snakes, Sesha, after the universal dissolution”

The central figure sleeps in Yoga on Sesha, prince of snakes, after universal dissolution.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21683-21766 confidence: high

“identical with Vasuki, the king of the snakes” and “foremost of all sacrifices” and “Japa”

The central figure is explicitly said to be identical with Vasuki, king of the snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21852-21935 confidence: high

The praised figure is without wrath, lies ensconced in folds in the form of the snake Sesha, is armed with the discus, cannot be fully described by speech, is approached by Vedantic speech, and lives in all bodies dispelling darkness.

The passage says the praised figure lies ensconced in folds in the form of the snake Sesha.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXIX / SECTION CXXX / SECTION CXXXI / SECTION CXXXII; lines 18776-18826 confidence: medium

Bhishma says Brahman, sprung from the primeval lotus, addresses the deities headed by Vasava and identifies Renuka as a mighty Naga of the nether regions; Brahman says Renuka should ask the mighty elephants who hold the Earth about religion or duty.

Renuka is described as a Naga from the nether regions, and the ritual mantras invoke Valadeva, Nagas, and mighty snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 19293-19376 confidence: medium

Mahadeva sits on a mineral-adorned peak wearing tiger-skin and lion-skin, a snake as sacred thread, red Angadas, a green beard, and matted locks, and is adored as the deity with the bull for his device.

Mahadeva wears a snake as sacred thread, and his retreat abounds with large snakes.
read in the book →
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.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LV / SECTION LVI / SECTION LVII / SECTION LVIII; lines 31338-31430 confidence: medium

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

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

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

Utanka enters a path opened through the Earth into the nether regions inhabited by Nagas while seeking the lost earrings.
read in the book →
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: medium

The deity of fire blazes up; thick smoke issues from his pores, envelops the Naga world in gloom, obscures palaces, and causes cries among Nagas headed by Vasuki.

The deity of fire blazes as if to consume everything, sends thick smoke through the Naga world, and the distressed Nagas emerge and return the earrings.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXI / SECTION LXXII / SECTION LXXIII / SECTION LXXIV; lines 32444-32518 confidence: medium

Dhritavarman showers arrows on Arjuna; Arjuna admires the youth's skill, fights him smilingly as one resembling an angry snake, and does not take his life.

The youth Dhritavarman is compared to an angry snake, and Arjuna's later arrows are compared to wrathful poisonous snakes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX; lines 32817-32902 confidence: medium

Ulupi, daughter of the Snake-king, pierces through the Earth, comes to the spot, identifies herself as Vabhruvahana's mother, and tells him to fight his father for merit and Arjuna's gratification.

Ulupi is described as daughter of the Snake-king, pierces through the Earth, and commands Vabhruvahana to fight Arjuna.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 32903-32950 confidence: medium

Chitrangada tells Ulupi that their husband was slain in battle through Ulupi by Chitrangada's young son; she asks whether Ulupi is a devoted wife, asks Ulupi to forgive Dhananjaya if he offended her, and asks her to revive the hero.

Ulupi is called the daughter of the snake chief, blamed for causing Arjuna's death through Chitrangada's son, and asked to revive him.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 33000-33042 confidence: high

The king of Manipura, with his mother, sits down in grief to starve; Ulupi thinks of “the gem that has the virtue of reviving a dead man,” and the gem, “the great refuge of the snakes,” arrives.

The gem is described as the refuge of snakes, Ulupi is the daughter of the prince of snakes, and the gem is said to revive snakes when they die.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXVIII / SECTION LXXIX / SECTION LXXX / SECTION LXXXI; lines 33045-33116 confidence: medium

Arjuna asks Ulupi why she and the mother of the ruler of Manipura have come to the battlefield and asks whether he, Vabhruvahana, or Chitrangada has unknowingly wronged her.

Ulupi, daughter of the prince of snakes, learns of the curse, involves her serpent father, and arranges the condition by which Arjuna is freed.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 1023-1106 confidence: low

Brahmanas are described as simple, righteous, truthful, and beneficent, yet when angry like snakes of virulent poison; Bhishma warns that Energy and Penances are to be feared, and that angry Brahmanas endowed with Penances can slay.

Brahmanas are described as righteous and beneficial, but when angry they are compared to snakes of virulent poison.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 36164-36227 confidence: medium

The Brahmana says Bhima, Arjuna, and the others will not wrong the people and are mild to the mild but fierce like venomous snakes to the fierce; he also says Kunti, Panchali, Ulupi, and the Sattwata princess will not wrong the people.

Bhima, Arjuna, and the others are compared to snakes of virulent poison when facing fierce opponents.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCVI / SECTION XCVII / SECTION XCVIII / SECTION XCIX; lines 14688-14770 confidence: high

Bhrigu says Nahusha will yoke Agastya to his car, insult him by a kick, and that Bhrigu will curse him: "Be thou transformed into a snake!"

Bhrigu announces that he will curse Nahusha with the words that he be transformed into a snake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCVII / SECTION XCVIII / SECTION XCIX / SECTION C; lines 14773-14852 confidence: high

Nahusha urges Agastya with a goad and strikes his head with his left foot; Bhrigu, hidden in Agastya's locks, curses Nahusha to fall to earth transformed into a snake.

Bhrigu's curse specifies that Nahusha will fall transformed into a snake, and the passage states that Nahusha immediately becomes a snake.
read in the book →
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 2064-2147 confidence: high

He rejoices, becomes wrathful, utters Hum, arms himself with various weapons, assumes Sesha’s world-supporting form, wears snakes as belt, ear-rings, and sacred thread, and has an elephant skin as upper garment.

Bhava assumes Sesha’s form, Sesha sustains the world on his head, and snakes are worn as belt, ear-rings, and sacred thread.
read in the book →
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 2393-2476 confidence: high

Mahadeva holds the rainbow-hued Pinaka bow, which is identified as a mighty seven-headed snake with sharp fangs, virulent poison, and a bowstring cord twined around it.

The Pinaka bow is a seven-headed snake, the Sula has a snake handle, and Mahadeva's shoulder bearing the axe is adorned with a snake.
read in the book →
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 2499-2581 confidence: medium

The deity wears diadem, armlet, snake-garland, and ornaments; has Sun, Moon, and Agni as three eyes and a thousand eyes; is both male and female, sexless, a Sankhya, and a Yogin.

The deity is said to have a snake as the garland around his neck.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3445-3529 confidence: high

The addressed figure frees creatures from worldly bonds, appears in the phallic emblem, wanders in forests and on Earth, is omnipresent, is the blare of trumpets in the three worlds, has all creatures as relatives, is snake-form/Sesha, lives in mountain caves, is Guha, wears flower garlands, and enjoys worldly happiness.

The addressed figure is identified with the Naga Sesha and is described as wearing snake-made clothing.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 4143-4218 confidence: high

Krishna tells Partha that a pure, vow-observing reciter who practices Brahmacharya and sense control for one year gains the fruits of a horse-sacrifice; Danavas, Yakshas, Rakshasas, Pisachas, Yatudhanas, Guhyakas, and snakes cannot injure him.

Krishna states that demonic or supernatural classes of beings and snakes cannot injure the person who recites with purity, Brahmacharya, and sense control.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 30134-30186 confidence: low

The goat, kine, twiceborn, hawk, clarified-butter fire offering, snake, Krita Yuga, gold, barley, food, and water are named first or foremost in their classes.

The snake is named first among reptiles, and snakes are listed among classes of beings under Iswara’s lordship.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 28903-28950 confidence: high

The discourse names one kinsman, one dispeller, and one enemy in the heart; it mentions the seven Rishis shining in the firmament, Sakra attaining sovereignty, snakes endowed with animosity, and an ancient story of instruction by the Lord of all creatures.

The passage explicitly associates snakes with animosity and says the disposition of biting first arose among them.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXII / SECTION XXXIII / SECTION XXXIV / SECTION XXXV; lines 37694-37747 confidence: medium

Astika says a sacrifice at which Vyasa is present conquers both worlds, mentions the snakes consumed into ashes and Takshaka's escape, says the Rishis have been worshipped, and tells Janamejaya that the history and sight of his father have brought merit and untied the knots of his heart.

Astika states that the snakes have been consumed into ashes and that Takshaka has escaped a painful fate with difficulty through Janamejaya's truthfulness.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38683-38753 confidence: high

Keshava sees Rama in Yoga; a mighty white snake issues from his mouth, leaves the human body as a thousand-headed mountain-sized red-eyed Naga, proceeds to the ocean, and is received and worshipped by Ocean, celestial snakes, and sacred Rivers with ritual honours.

Rama in Yoga is associated with a mighty white thousand-headed Naga issuing from his mouth, leaving the human body, and proceeding toward the ocean.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 THE MAHABHARATA / ANUSASANA PARVA / PART I / SECTION I; lines 189-290 confidence: high

Bhishma says Gautami did not bend her mind to the sinful act; the serpent, painfully bound with a cord, speaks slowly in a human voice.

The serpent has bitten the child and is accused of killing the infant, but it claims to have acted under Mrityu's direction without anger or choice.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 THE MAHABHARATA / ANUSASANA PARVA / PART I / SECTION I; lines 292-352 confidence: medium

The fowler tells the serpent that neither it nor Mrityu is absolved from blame for the child's death and says he will kill the serpent.

The serpent is accused as a cause of the child's death but is later declared not ultimately guilty and released at Gautami's request.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 THE MAHABHARATA / ANUSASANA PARVA / PART I / SECTION I; lines 70-187 confidence: high

Gautami, an old lady possessed of patience and tranquillity, finds her son dead after he has been bitten by a serpent.

Gautami’s son is dead from a serpent bite, and the fowler identifies the serpent as the cause of the child’s death.
read in the book →
The Markandeya Purana AVIKSHIT BBFUSEB TO BE KING. / CANTO CXXYIIL / MASUTTA BECAME KING. / CANTO mm.; lines 36034-36138 confidence: medium

The passage opens with a figure overwhelmed with poison by frenzied Nagas and then reports a speech saying the grandfather protected the earth and went to heaven; the speaker dwells in Aurva's hermitage, practices austerities, and perceives disorder during the king's rule.

The passage says Nagas from Patala are frenzied, associated with poison, bite seven sons of munis, and defile tanks and sacrificial clarified butter.
read in the book →
The Markandeya Purana CAKTO CXXI. / CABTO CXXXI, / CANTO CXXXi. / CONTEST BETWEEN AVIKSHIT AND MABUTTA. 663; lines 36421-36594 confidence: high

The rishis say the terrified Nagas promise to bring to life again the brahmans bitten by wicked Nagas and urge both kings to end combat.

The Nagas are linked to bitten brahmans, poison, and the later act of restoring those victims by herbs and poison removal.
read in the book →
The Markandeya Purana CANTO CXXIY. / CAKTO CXXV. / CANTO CXXTI- / CANTO CXXTI.; lines 35370-35481 confidence: high

The maiden says she went to Gangahrada to bathe, descended into the water, and was dragged away by an old Naga to Rasatala.

The maiden descends into bathing water at Gangahrada, is dragged away by an old Naga, and is taken to Rasatala where Nagas dwell.
read in the book →
The Markandeya Purana CANTO CXXIY. / CAKTO CXXV. / CANTO CXXTI- / CANTO CXXTI.; lines 35370-35481 confidence: medium

In Rasatala, thousands of Nagas, wives, and youths honor the maiden; Naga women ask her to turn aside her future son when the Nagas offend him.

Naga women ask the maiden to restrain her future son when the Nagas offend him; after she agrees, they adorn her with divine ornaments and flowers and she is returned.
read in the book →
The Markandeya Purana CANTO CXXXV. / Canto CXXXV.f / CANTO CXXX?I. / Canto CXXXVL; lines 37427-37569 confidence: medium

Dama advances against Vapushmat toward the southern region, breathing hard like the Serpent king and slaying boundary wardens and neighbouring princes.

Dama is twice compared to a serpent or Serpent king while advancing toward battle after his vow.
read in the book →
The Markandeya Purana Canto CXXXV.f / CANTO CXXX?I. / Canto CXXXVL / DAMANS VENOEANOE ON VAPUSH-MAT.; lines 37572-37629 confidence: low

Vapush-mat, after the killing of his sons and kinsmen, fights Dama from a chariot with serpent-like arrows; Dama splits those arrows, and the combatants split each other's bows.

Vapush-mat's arrows are described as serpent-like during the duel with Dama.
read in the book →
The Markandeya Purana CANTO CXXYIIL / MASUTTA BECAME KING. / CANTO mm. / CAKTO CXXI.; lines 36141-36253 confidence: high

The king hears an ascetic’s speech, becomes ashamed, takes his bow, goes to Aurnva’s hermitage, bows to Vira and the ascetics, sees seven ascetics or sons bitten by Nagas, and reproaches himself.

The Nagas are blamed for biting ascetics and are later described with hoods and tails as they flee and seek mercy.
read in the book →
The Markandeya Purana CANTO LI. / THE OPPSPRING 01 HUHSAHA. / CANTO U. / CANTO LI.; lines 14438-14489 confidence: medium

Highna enters within and eats the foetus; after he has eaten it, Mohani beguiles it.

Highna eats the foetus; Mohani beguiles it; resultant births include snakes and other non-human or impure forms.
read in the book →
The Markandeya Purana CANTO LVIII. / COUNTRIES AND RACES IN SOUTH INDIA. / CANTO LVin. / COUNTRIES AND RACES IN WESTERN INDIA.; lines 19939-19993 confidence: low

The translator says Kala may relate to Kalibalas and also means emitting a low or inarticulate sound; he mentions a fable of people unable to speak articulately who hissed like serpents, with a reference to Mandeville's Travels.

The note links Kala with inarticulate sound and a fable of people who hiss like serpents.
read in the book →
The Markandeya Purana Canto LXXl. / CANTO LXXT. / PLAHETARY IFPLUENCES AGAINST KING GTTAMA. / Canto LXXII.; lines 23468-23577 confidence: medium

The heading summarizes the sacrifice turning the queen’s heart to the king, her return from Patala by a Rakshasa, the freeing of a Naga princess from a curse, and the promised birth of Manu Auttama.

The canto heading says the brahman frees a Naga princess from a curse.
read in the book →
The Markandeya Purana CANTO LXXXIX. / Canto XCL / CANTO XCI. / For read isWa-iabM with the Bombay edition.; lines 28297-28331 confidence: medium

"Wherever dwell Rakshasas and virulently-poisonous Nagas" and where "flaming fire appears amid the ocean," there she safeguards the universe.

Virulently poisonous Nagas are named among the dangerous presences where the goddess safeguards the universe.
read in the book →
The Markandeya Purana CANTO LXXXL / YICTOBY OP THE ASORAS OTEB THE OOBS. / Canto LXXXIL / CANTO LXXXIL; lines 25822-25973 confidence: medium

Ocean gives lotus garlands and a lotus flower; Himavat gives a lion and gems; Kuvera gives a wine cup; Sesha, lord of serpents and supporter of the earth, gives a gem-adorned serpent-necklace.

Sesha, lord of all serpents and supporter of the earth, gives the goddess a gem-adorned serpent-necklace.
read in the book →
The Markandeya Purana Canto OXVL / THE DEMON KUJRIMBHA. AND UIH CLUB SUNANDA. / CANTO CXVJ. / CANTO CXVI.; lines 33382-33541 confidence: high

Ananta/Sesha takes the club after Kujrimbha is slain and gives Muda-vati the name Su-nanda because she repeatedly touched the club Sunanda, knowing the power of a woman’s palm touch.

Sesha/Ananta, lord of serpents, takes the club and renames Muda-vati Su-nanda in relation to the club Sunanda.
read in the book →
The Markandeya Purana CANTO VIII. / CANTO VIIX. / CANTO Till. / CANTO TUX.; lines 2718-2824 confidence: high

Sky-dwellers summon the king; Yama’s servants, bearing nooses of serpents, lead the prince away by force; Yama relates Visvamitra’s deed.

Serpents appear as nooses used by Yama’s servants, and a snakebite causes the child’s death.
read in the book →
The Markandeya Purana CANTO VIIX. / CANTO Till. / CANTO TUX. / CANTO VIII.; lines 2827-2930 confidence: high

“Fate as a noxious serpent then bit my child.” The king also says he is blinded by the poison of the serpent Fate.

The king explicitly describes Fate as a noxious serpent that bit his child and caused blinding poison.
read in the book →
The Markandeya Purana Canto XIX. / ARJUNA AND DATTATEKYA. / CANTO XX. / Canto XX.; lines 5988-6080 confidence: medium

Two young Nagas, sons of Asvatara, come from the Naga-world to earth's surface, youthful and handsome, disguised as brahmans, and remain linked in friendship with the prince's circle.

Two young Nagas from the Naga-world visit earth disguised in form as brahmans.
read in the book →
The Markandeya Purana Canto XIX. / ARJUNA AND DATTATEKYA. / CANTO XX. / Canto XX.; lines 5988-6080 confidence: high

The youths share amusements, bathing, adornment, and royal business; the two Nagas become bound by affection for the king's son, and the prince does not eat, bathe, drink, sport, or practice weapons apart from them.

The Naga youths form an intimate friendship with Rita-dhvaja, spend days with him in the mortal world, and spend nights in Rasatala longing for him.
read in the book →
The Markandeya Purana CANTO XX nr. / CANTO XXIII. / CANTO XXIil. / CANTO xxin.; lines 7218-7378 confidence: medium

Siva says the boon will occur and instructs the Naga to eat the middle pinda during the sraddha while pure and self-controlled; the lady will rise from his middle hood, in the same form as when she died.

Siva says the woman will rise from the Naga's middle hood, and after the rite she is produced from his breathing middle hood.
read in the book →
The Markandeya Purana CANTO XX nr. / CANTO XXIII. / CANTO XXIil. / CANTO xxin.; lines 7380-7449 confidence: high

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

The passage features Naga guides, a populated Naga realm, Naga maidens, and a Naga king who receives and blesses the visiting prince.
read in the book →
The Markandeya Purana Canto XXIII. / CANTO XX nr. / CANTO XXIII. / CANTO XXIil.; lines 7115-7215 confidence: medium

After being praised, the goddess Sarasvati, described as Vishnu's tongue, answers the high-souled Naga Asvatara.

Asvatara is identified as a Naga king and receives musical knowledge from Sarasvati.
read in the book →
The Markandeya Purana CANTO XXIII. / CANTO XXIil. / CANTO xxin. / CAKTO XXIV.; lines 7452-7474 confidence: medium

Jada speaks; the Naga addresses his two sons, wishing to honour Kuvalayasva, and proposes ablutions, ordered proceedings, wine, pleasures, feasting, and then hearing the story of the success of Kuvalayasva’s heart’s festival.

A Naga king seeks to honour Kuvalayasva, called a hero and the king’s son, and includes him in a formal feast with his own sons.
read in the book →
The Markandeya Purana COUNTRIES AND RACES IX EASTERN INDIA. / CANTO LVIIT. / GOUOTRIES AND RACES IN EASTERN INDIA. / CANTO LVIII.; lines 19560-19616 confidence: low

The note says Karkotaka was the name of a Naga king saved by Nala from a forest fire, questions where that happened, mentions a possible tribal meaning, and speculates about a connection with Karad and Buddhist caves.

The editorial note connects Karkotaka with a Naga king, and another note speculates that Sarvas might be a Naga-related reading.
read in the book →
The Markandeya Purana Hirita ; see note ** p. 28. / CANTO XV. / Canto XYI. / CANTO X?I.; lines 5044-5146 confidence: medium

The father asks about yoga or religious devotion and describes himself as afflicted by mundane existence, needing the cool water and nectar of the son's words, bitten by the black serpent of ignorance, and bound by chains of selfishness.

The father says he is bitten by the black serpent of ignorance, anguished by its venom, and dead.
read in the book →
The Markandeya Purana KINO UTTAMA CONYERSES WITH A RAKSHA3A. / CANTO r.xx. / THE BSAHMAN WOMAN RESTORED TO HER HFSBAKD. / Canto LXXl.; lines 23308-23336 confidence: medium

The heading identifies the canto as concerning the Auttama Manv-antara and summarizes King Uttama visiting a rishi, learning the queen was taken to Patala by a Naga king, the Naga king cursing his daughter for hiding the queen, and adverse planetary influence causing unhappy married life.

The synopsis says the king learns his queen has been taken to Patala by a Naga king.
read in the book →
The Markandeya Purana M CANTO VIL / CANTO VIT. / CANTO / Canto VIII.; lines 2055-2162 confidence: medium

Synopsis: Visvamitra demands more fees; Haris-c'andra sells wife, son, and self; serves at a burning-ground; sees future transmigrations; his son is bitten by a snake and restored by the gods; Dharma reveals the candala impersonation; Indra calls him to Svarga, and he ascends with queen and people.

The synopsis states that the king's son is bitten by a snake before being brought to the burning-ground and restored.
read in the book →
The Markandeya Purana MASUTTA BECAME KING. / CANTO mm. / CAKTO CXXI. / CABTO CXXXI,; lines 36256-36360 confidence: medium

The Nagas say they have sought protection and ask the king to show favor.

The Nagas seek refuge after Marutta accuses them of biting seven youthful munis and defiling the hermitage's fire-offerings and tanks.
read in the book →
The Markandeya Purana por Aindra-wiiilam. read Aindram wi^Iam.'Aindraisthe same as Jyeshthd. / CANTO LYin. / COOTTEIES AH3) RACES IN NORTH INDIA. / CANTO LTin.; lines 20425-20536 confidence: medium

The note says Taksha-sila is generally connected with Takshaka king of the Nagas; Takshaka killed king Parikshit according to a curse, and Parikshit's son Janamejaya invaded and conquered Taksha-sila.

The note says Takshaka, king of the Nagas, killed king Parikshit according to a curse.
read in the book →
The Markandeya Purana PUKISHMEOTS FOR VARIOUS SIN'S. / Canto XV. / CANTO NV- / PUNISHMENTS FOB VARIOUS SINS.; lines 4644-4704 confidence: high

Improperly touching another's wife leads to birth as a horrible wolf; violating a brother's wife leads by degrees to births as dog, jackal, heron, vulture, snake, and bird of prey.

The passage assigns specific animal and bird births to offenders in sexual offenses, including a graduated sequence for violating a brother's wife that includes a snake.
read in the book →
The Markandeya Purana THE BSAHMAN WOMAN RESTORED TO HER HFSBAKD. / Canto LXXl. / CANTO LXXT. / PLAHETARY IFPLUENCES AGAINST KING GTTAMA.; lines 23394-23465 confidence: medium

The rishi says that Kapotaka, a Naga king in Patala, saw the queen wandering in the great forest after the king abandoned her, became enamored, declared his object, and carried her to Patala.

Kapotaka, identified as a Naga king in Patala, sees the king's abandoned wife, becomes enamored, carries her to Patala, and she remains detained there.
read in the book →
The Markandeya Purana THE CREATION PROM PRAKBITI ANB THE TIKARAS. 231 / CAIJTO XLTIII. / Canto XLVIII. / THE COUESE OF CREATION.; lines 12703-12807 confidence: high

When Brahma sees the monsters, his hair withers and loses erectness; through its downward gliding it becomes Serpents, known also as Ahis or Snakes.

Serpents, Ahis, or Snakes arise from Brahma's withered hair as it glides downward.
read in the book →
The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11511-11685 confidence: medium

The speaker likens his trust in Kaikeyí to drinking a deadly draught, a deer lured by a hunter, a binding cord, and a heedless child touching a black snake.

The speaker says he unknowingly cherished Kaikeyí like a snare and compares his contact with her to a heedless child touching a black snake.
read in the book →
The Ramayan of Valmiki BOOK V.(787) / Canto III. The Guardian Goddess. / Canto IV. Within The City. / Canto VI. The Court.; lines 45280-45377 confidence: low

The Flower-named car shines with gems and is decorated with turkis birds, sculptured golden serpents, swift steeds, and sculptured elephants by a silver rill carrying lily wreaths.

The Flower-named car bears sculptured serpents with twisted coils in burnished gold.
read in the book →
The Ramayan of Valmiki Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu.; lines 56095-56231 confidence: medium

“Thou wilt appear in serpent form / When sinks the earth in fire and storm.”

Brahma says Rama/Vishnu will appear in serpent form when the earth sinks in fire and storm.
read in the book →
The Ramayan of Valmiki Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu.; lines 56095-56231 confidence: medium

Brahma tells Rama he is Narayana, Vishnu, Krishna, the discus-bearing and four-armed god, the savior who took boar form, and the one who will appear in serpent form when earth sinks in fire and storm.

Brahma says Rama/Vishnu will appear in serpent form when the earth sinks in fire and storm.
read in the book →
The Ramayan of Valmiki Canto IV. The March. / Canto XI. The Summons. / Canto XX. The Spies. / Canto XXI. Ocean Threatened.; lines 49896-49982 confidence: high

Rama tells Lakshman that mild virtues fail with the base, condemns Ocean’s pride, threatens monsters, serpents, and hidden depths of the sea, rejects mercy, calls for his bow and arrows, and says the Vanars will tread the conquered sea-bed.

Rama’s shafts are said to rend serpents in watery caverns, and his arrows disturb serpents, monsters, and Danavs below the sea.
read in the book →
The Ramayan of Valmiki Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44748-44920 confidence: high

Gods, saints, and heavenly bards ask Surasá, mother of the Nágas, to take a terrifying Rákshas form, impede Hanumán’s course, and test his power and strength.

The gods instruct Surasá, mother of the Nágas, to assume a terrifying Rákshas form and impede Hanumán to test his power and strength.
read in the book →
The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48460-48585 confidence: medium

Sugríva stays the host on the coast; the captains behold a turbulent ocean with foam, waves, crocodiles, monsters, fiery-crested serpents, reflected moons, indistinct sky-sea boundary, gems, and a roar like ten thousand drums.

The ocean is populated by awful serpents with fiery crests, contributing to its dangerous and supernatural description.
read in the book →
The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48588-48746 confidence: high

The lords dismiss Rávan’s fear, describe his army, and recall his victories over the Serpent-Gods, Mount Kailása, Kuvera and Yakshas, his taking of the magic car, and Maya’s marriage alliance through his daughter.

Rávan’s counsellors recall that he slew Serpent-Gods and forced Vásuki, Śankha, and Takshak to acknowledge his might.
read in the book →
The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48588-48746 confidence: high

The counsellors recall Rávan slaying Serpent-Gods, storming their hold, scaling Mount Kailása, overthrowing Kuvera and the Yakshas, obtaining the magic car, and receiving Maya as suppliant with his daughter’s hand.

The counsellors say Rávan slew the Serpent-Gods and forced Vásuki, Śankha, and Takshak to acknowledge his conquering might.
read in the book →
The Ramayan of Valmiki Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack. / Canto CII. Lakshman Healed.; lines 55124-55282 confidence: high

In the renewed fight, each shaft shot by Ravana becomes a flaming red serpent around Rama’s limbs.

Ravana’s fiery shafts become serpents around Rama, and the serpents flee when Rama displays the weapon of the Feathered King.
read in the book →
The Ramayan of Valmiki Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack. / Canto CII. Lakshman Healed.; lines 55124-55282 confidence: high

Rávaṇ’s shafts become fiery red serpents around Ráma, but the serpents flee when Ráma displays the weapon of the Feathered King.

Rávaṇ’s arrows become flaming serpents, and they flee when Ráma displays the weapon of the Feathered King.
read in the book →
The Ramayan of Valmiki Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49087-49274 confidence: medium

Vibhishana warns Ravana not to keep Sita, compared to a deadly serpent, and urges him to restore her to Rama before woodland warriors surround the city and Rama's arrows strike.

Vibhishana tells Ravana not to keep Sita near him, comparing her to a serpent with a deadly fang.
read in the book →
The Ramayan of Valmiki Canto LXXV. The Night Attack. / Canto CII. Lakshman Healed. / Canto CVI. Glory To The Sun. / Canto CVIII. The Battle.; lines 55357-55397 confidence: medium

Rāma draws his bow and sends a deadly swift arrow, like a huge snake ablaze with light, at Rāvaṇ’s banner; the standard splits and falls.

Rāma’s arrow is compared to a huge snake ablaze with light whose fury cannot be repelled.
read in the book →
The Ramayan of Valmiki Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated.; lines 10591-10743 confidence: medium

Manthara claims Dasaratha deceives Kaikeyi, sends her child away, gives wealth and power to Kausalya, and has acted like a serpent or unseen enemy toward Kaikeyi and Bharata.

Manthara describes Kaikeyi as having cherished a serpent or unseen enemy, applying danger imagery to a trusted royal relationship.
read in the book →
The Ramayan of Valmiki Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated.; lines 10591-10743 confidence: medium

Manthara claims Dasaratha deceives Kaikeyi, that power will go to Kausalya, that Kaikeyi’s child has been sent away, and that Dasaratha is like a serpent, snake, or unseen enemy; she urges Kaikeyi to save herself, her son, and Manthara.

Manthara depicts Dasaratha, Kaikeyi’s husband, through serpent and hidden-enemy images to portray intimate trust as danger.
read in the book →
The Ramayan of Valmiki Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28111-28286 confidence: high

Krodhavaśā’s daughters are listed; they become mothers of deer, bears, yak, lions, monkeys, tigers, elephants, warder beasts, cattle, horses, and serpents.

Surasá is said to bear serpents, and Kadrú is called the mother of countless snakes.
read in the book →
The Ramayan of Valmiki Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28111-28286 confidence: high

Krodhavasa's daughters are named and linked to deer, bears, yaks, elephants, lions, monkeys, tigers, cattle, horses, serpents, and snakes.

Surasa and Kadru are identified as sources of serpents and snakes.
read in the book →
The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40397-40571 confidence: medium

Níla draws out the fatal shaft, which is compared to a serpent in a hill cave; flame flashes from it and blood pours like torrents down a mountain side.

The fatal shaft removed from Báli is compared to a tremendous serpent in a hill cave.
read in the book →
The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46115-46292 confidence: medium

Sítá says Rávaṇ will hear Ráma’s bow, and that Ráma’s shafts, like fiery-headed snakes, will fly, hiss, flame, and bring a fiery deluge on Rávaṇ’s giants.

Ráma’s arrows are likened to snakes with fiery heads, and Rávaṇ is likened to a hissing furious snake.
read in the book →
The Ramayan of Valmiki Canto XII. The Heavenly Bow. / Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara.; lines 28814-28991 confidence: medium

Khara sees his blood-stained sister, asks who mutilated her, compares provoking her to provoking a black snake, mentions her power to use each shape, and vows to kill the offender.

Khara compares attacking Śúrpaṇakhá to provoking the poison fang of a black snake.
read in the book →
The Ramayan of Valmiki Canto XII. The Heavenly Bow. / Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara.; lines 28993-29034 confidence: low

Ráma grows furious, shoots fourteen bright arrows at the giant crew, and the arrows pierce their breasts and enter the earth “as serpents through an ant-hill creep”; the fiends fall mangled, blood-covered, and dead.

The passage compares Ráma’s arrows entering the earth after piercing the fiends to serpents creeping through an ant-hill.
read in the book →
The Ramayan of Valmiki Canto XII. The Heavenly Bow. / Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara.; lines 28993-29034 confidence: low

Arrows enter earth “As serpents through an ant-hill creep”; fiends fall like uprooted trees.

The arrows that pass through the fiends and bury themselves in earth are compared to serpents creeping through an ant-hill.
read in the book →
The Ramayan of Valmiki Canto XII. The Heavenly Bow. / Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara.; lines 28993-29034 confidence: medium

Rama draws fourteen bright arrows, shoots them like Indra's levin, pierces the fiends, and the bloodied attackers fall dead; the arrows in earth are compared to serpents in an ant-hill.

The arrows that pierce the fiends and bury themselves in the earth are compared to serpents creeping through an ant-hill.
read in the book →
The Ramayan of Valmiki Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41538-41672 confidence: medium

Lakshmaṇ’s eyes flash red; his fury is likened to flame through smoke, and he is compared to a snake whose hood is his bow, tongue is his shaft-head, and venom is his might.

During the standoff outside Kishkindhá, Lakshmaṇ is explicitly compared to a fierce snake, with his bow as hood, shaft-head as tongue, and might as venom.
read in the book →
The Ramayan of Valmiki Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41959-42084 confidence: medium

Lakshmaṇ says Ráma has not discerned Sugríva as “A snake who holds the frogs that cries / And lures fresh victims as it dies.”

Lakshmaṇ compares Sugríva to a snake that holds frogs and lures fresh victims.
read in the book →
The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52409-52579 confidence: high

The shaft-forms that bound the princes vanish into the ground.

Indrajít's arrows are described as mighty snakes transformed into shafts, forming a numbing serpent noose around the brothers.
read in the book →
The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52409-52579 confidence: high

Garuḍ appears as a wondrous sight, 'Disclosed in flames of fiery light,' and serpents flee in dread from his eye.

Garuḍ, the king of birds, appears; serpents flee from him, the serpent-arrows vanish, and he frees the bound heroes.
read in the book →
The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52409-52579 confidence: high

Wind, red lightning, shaking mountains, rising waves, uprooted trees, and fear in the waters precede Garuḍ’s fiery appearance; serpents flee and the serpent-shafts binding the princes vanish into the ground.

The princes are bound by arrows transformed into snakes, called a serpent noose; when Garuḍ, lord of birds, appears, serpents flee and the bonds vanish.
read in the book →
The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52581-52761 confidence: high

Rávaṇ hears the Vánars’ thunderous cries, sends envoys, and they return reporting that the Vánars are formed under Sugríva and that Ráma and his brother have been released from their bonds.

Ráma and his brother are reported freed from bonds later described by Rávaṇ as venomous binding snakes produced by a god-given spell.
read in the book →
The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52581-52761 confidence: high

The envoys climb the wall, see the Vānars formed and led with Sugrīva at their head, see the brothers released from their bonds, and report back to the giant king.

Rāvaṇ’s foes are reported freed from snake bonds, and Rāvaṇ says the god-bestowed spell had never failed before.
read in the book →
The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52764-52908 confidence: medium

Angad and the giant fight with fists and then blades and shields; both sink down, but Angad rises like a wounded serpent and severs the giant’s head; the struggle is compared to Mercury and Mars in battle among the stars.

Angad, fallen on his knees, is compared to a wounded serpent raising its head before he seizes his sword and kills the giant.
read in the book →
The Ramayan of Valmiki Canto XLIII. The Ruin Of The Temple. / Canto XLV. The Seven Defeated. / Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha.; lines 47615-47734 confidence: medium

“She is no woman but a snake,” whose bite will ruin Ravana and his house.

Hanuman warns Ravana that the Maithil queen is like a snake whose bite will ruin him and his house.
read in the book →
The Ramayan of Valmiki Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 53515-53681 confidence: medium

Mahodar rebukes the boast, cites Rama's destruction of night-rovers at Janasthan, calls him terrible as Death, and compares challenging him to waking a deadly snake.

Mahodar warns against challenging Rama by comparing the act to disturbing a deadly snake's slumber.
read in the book →
The Ramayan of Valmiki Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 53515-53681 confidence: medium

Mahodar rebukes rash boasting, recalls Rāma’s victories at Janasthān, and compares challenging him to confronting a lion, waking a deadly snake, or opposing the God of Death.

Mahodar warns that confronting Rāma would be like breaking the slumber of a deadly snake.
read in the book →
The Ramayan of Valmiki Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 54021-54176 confidence: low

Triśirás tells Rávaṇ to stop lamenting, recalls his armor, bow, shafts, chariot, valor, and god-given strength, offers to sweep away the foes like Garuḍ devouring snakes, and compares the hoped-for fall of Raghu’s son to Narak slain by Vishṇu and Śambar slain by the King of Gods.

Triśirás compares his promised destruction of enemies to Garuḍ making a banquet of writhing snakes.
read in the book →
The Ramayan of Valmiki Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 54021-54176 confidence: medium

Triśirás tells Rávan to stop lamenting, recalls his mail, bow, unfailing shafts, thousand-ass chariot, and god-given strength, offers to fight, and compares victory to Garuḍ devouring snakes and to Narak and Śambar being slain by divine opponents.

Triśirás says he will sweep away foes like Garuḍ making a banquet of writhing snakes.
read in the book →
The Ramayan of Valmiki Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea.; lines 44420-44484 confidence: medium

“Despair, a serpent’s mortal bite, / Benumbs the hero’s power and might.”

Angad instructs the Vánars not to admit despair into a noble mind and compares despair to a serpent’s mortal bite that disables heroic power.
read in the book →
The Ramayan of Valmiki Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14220-14326 confidence: high

Creeping things infest the earth, serpents swarm, snakes by the rivers line the path as deadly foes, and scorpions, grasshoppers, and flies disturb the resting wanderer.

The speaker says creeping things infest the earth, serpents swarm, and snakes by the rivers line the path with deadly foes.
read in the book →
The Ramayan of Valmiki Canto XXI. The Rousing Of Khara. / Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle.; lines 29695-29863 confidence: medium

Dúshaṇ takes a huge gold-bound spiked mace, compared with a mountain, thunderbolt, and serpent-like form; as he charges, Ráma cuts off his arms, the mace falls, and Dúshaṇ lies dying on the ground.

Dúshaṇ’s mace is explicitly compared to a monstrous form of the serpent race.
read in the book →
The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30099-30272 confidence: medium

Rāma says he is a king sent to smite the wicked and that his golden shafts will pierce Khara’s breast like serpents entering an emmet’s nest.

The passage repeatedly uses snake or serpent images for villainy, Rāma’s shafts, and the subdued mace.
read in the book →
The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30099-30272 confidence: medium

Rāma condemns Khara's sinful acts, says evil that harms the world brings destruction, accuses him of killing holy hermit saints in Daṇḍak wood, and states that sinners reap punishment for earlier crimes.

The passage compares armed punishment to crushing a deadly snake, Rāma's shafts to serpents, and Khara's fallen mace to a great snake subdued.
read in the book →
The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 33110-33253 confidence: medium

Jaṭáyus warns Rávaṇ that Ráma’s wrath may kill him like Vritra slain by Indra’s lightning, and likens taking Sítá to taking a venomed snake and entering Death’s coils.

Jaṭáyus warns that taking Sítá home is like taking a venomed snake to the heart and entering Death’s coils.
read in the book →
The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 33110-33253 confidence: low

Jaṭáyus urges release of the Maithil dame and warns that Rávaṇ may die “Like Vritra when Lord Indra threw / The lightning flame”; he also invokes a “venomed snake” and “Death’s dire coils.”

Jaṭáyus says Rávaṇ is foolishly taking a venomed snake home and is entangled in Death’s coils.
read in the book →
The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16275-16414 confidence: medium

Kauśalyá calls Kaikeyí cruel and false, says her guile is venomous, and compares her to a freed snake and a dire serpent whose intent has sent Ráma to the wild.

Kauśalyá characterizes Kaikeyí’s actions through venom and serpent comparisons while blaming her for Ráma’s exile.
read in the book →
The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16275-16414 confidence: medium

Kauśalyā sees the weakened king, condemns Kaikeyī with snake and serpent images, says Rāma has been sent to the wild and cast from high estate, and imagines him beginning forest life with Lakṣmaṇa and his faithful wife.

Kauśalyā compares Kaikeyī’s destructive action to a snake set free and a dire serpent, while also comparing Rāma to the lord of Nāgas.
read in the book →
The Ramayan of Valmiki Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42607-42771 confidence: high

A fearful water expanse contains a wrath-born flaming horse head in the ocean bed; beyond it is golden Mount Jatarupa, where the thousand-headed serpent Ananta, supporter of the earth, rests and is honored by the gods.

Ananta is described as a thousand-headed serpent and the earth’s supporter, resting on Mount Jatarupa while the gods bow before him.
read in the book →
The Ramayan of Valmiki Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42607-42771 confidence: high

Past the flood is golden Mount Jatarupa, where the pale monstrous serpent Ananta, earth’s supporter with a thousand heads, rests; gods bow before him, and a triple-headed golden palm stands as their measuring rod.

Ananta is described as a thousand-headed serpent, earth’s supporter, resting on Mount Jatarupa while gods bow before him.
read in the book →
The Ramayan of Valmiki Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42772-42919 confidence: high

At Mount Kunjar stands Agastya's mansion; nearby Bhogavati is a broad, walled, barred serpent city guarded by venomous serpent youths and ruled by Vasuki, and the searchers must inspect it closely.

Bhogavati is described as a guarded city of serpent hosts ruled by Vasuki from an imperial hall.
read in the book →
The Ramayan of Valmiki Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42772-42919 confidence: high

Near Bhogavatī dwell the serpent race; their city is broad, walled, barred, and guarded by fierce serpent youth, with Vāsuki ruling in his imperial hall; the searchers must explore it thoroughly.

Bhogavatī is described as a guarded city of the serpent race, with fierce serpent youth and Vāsuki ruling in his hall.
read in the book →
The Ramayan of Valmiki Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth.; lines 5492-5590 confidence: medium

The sons obey, dig through earth’s recesses, and each excavates a league; the cleft earth groans, and monsters, giants, demons, fiends, and snakes in the earth’s core die under their blows.

Snakes are listed among beings dwelling in the earth’s core who die under the blows and among beings distressed enough to seek divine aid.
read in the book →
The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6134-6289 confidence: high

They seized 'the Serpent King, / Vásuki, for their churning-string, / And Mandar’s mountain for their pole.'

The churning is performed with Mandar mountain as pole and Vasuki the Serpent King as string.
read in the book →
The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6134-6289 confidence: high

The rival bands plan to live immortal and youthful by churning the milky sea to free a life-bestowing drink; they seize Vásuki for the churning-string and Mandar mountain for the pole.

Vásuki is used as churning-string and Mandar mountain as pole in the churning of the milky sea.
read in the book →
The Ramayan of Valmiki Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 51949-52118 confidence: high

Indrajít, enraged and hidden in magical mist, shoots at Rāma and Lakshmaṇ and binds them with the serpent noose, a magic bond none can loose.

Indrajít binds Rāma and Lakshmaṇ with a serpent noose, explicitly described as a magic bond that none might loose.
read in the book →
The Ramayan of Valmiki Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 51949-52118 confidence: high

Indrajít, strong by Brahmā’s grace, conceals himself in magic mist, draws his bow, attacks the sons of Raghu, and when arrows fail to kill them binds them with the serpent noose, a magic bond none might loose.

Indrajít binds Rāma and Lakṣmaṇa with a serpent noose, also called an arrowy noose and a binding chain that gods and fiends cannot free.
read in the book →
The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57756-57837 confidence: high

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

Pátála is inhabited by serpents, Bhogavatí is ruled by Vásuki, and the Nágas or serpents are subdued by Rávaṇ.
read in the book →
The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57756-57837 confidence: medium

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

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

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

The throne that carries Sita and the Earth goddess is borne on the heads of resplendent dragons.
read in the book →
The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64430-64570 confidence: high

Rahu is a dragon-tailed demon that causes eclipses by trying to swallow the sun and moon.

Rahu is described as a dragon-tailed demon who causes eclipses by attempting to swallow the sun and moon.
read in the book →
The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64430-64570 confidence: high

Ashvatara is identified as a Naga or serpent chief under the earth and also as a Gandharva; the note discusses uncertain readings of Ashvatari, including a solar interpretation that brings back the moon from ocean and infernal regions.

Ashvatara is identified with Nagas or serpents that inhabit regions under the earth.
read in the book →
The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: high

Sesha, also Ananta, is a mythological serpent king represented as bearing the earth on one of his thousand heads.

Sesha/Ananta is represented as a thousand-headed serpent king bearing the earth.
read in the book →
The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: medium

Agastya is placed far south of Lankā; Bhogavatī is the under-earth capital of serpent gods or demons; Vasuki is named as a Nāga king.

Bhogavatī is the capital of serpent gods or demons and is usually placed under the earth.
read in the book →
The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: high

Sesha, also called Ananta, is the mythological serpent king represented as bearing the earth on one of his thousand heads.

Sesha/Ananta is represented as a serpent king supporting the earth on one of his thousand heads.
read in the book →
The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: high

Lanká is identified with Ceylon; geography south of Lanká is described as mythical; Bhogavatí is the capital of serpent Gods or demons, usually under the earth.

Bhogavatí is described as an under-earth capital of serpent Gods or demons, with Vásuki as a Nāga king in some accounts.
read in the book →
The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65001-65150 confidence: high

Surasa’s children are described as a thousand mighty many-headed serpents traversing the sky.

Surasa’s offspring are described as a thousand mighty many-headed serpents traversing the sky.
read in the book →
The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65001-65150 confidence: high

Sinhika is mother of Rahu, the dragon’s head or ascending node, called the chief agent in eclipses.

Rahu is described as the dragon’s head or ascending node and as the chief agent in eclipses.
read in the book →
The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65001-65150 confidence: high

Surasa's children are described as a thousand mighty many-headed serpents traversing the sky; her words are explained as a challenge to pursue the journey if possible; supernatural beings are said to have powers of self-extension and compression; Daksha is explained genealogically.

Surasa's many-headed serpents traverse the sky, and Rahu is called a dragon's head and eclipse agent.
read in the book →
The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65264-65393 confidence: high

“Serpent-Gods who dwell in the regions under the earth.”

Serpent-Gods are explicitly defined as dwelling in under-earth regions.
read in the book →
The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65395-65547 confidence: high

The note identifies the King of the Serpents and names Śankha and Takshak as two of the eight Serpent Chiefs.

The note identifies the King of the Serpents and names Śankha and Takshak as Serpent Chiefs.
read in the book →
The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65395-65547 confidence: high

The notes identify Vayu as God of Wind, Garuda as King of Birds, Serpent-Gods, and the God of the sea.

The passage identifies Serpent-Gods, a King of the Serpents, and named Serpent Chiefs.
read in the book →
The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65549-65703 confidence: high

A mysterious weapon is described as serpents transformed into arrows that deprive the wounded of sense and motion.

The weapon is explicitly described as serpents transformed into arrows that deprive the wounded of sense and motion.
read in the book →
The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65549-65703 confidence: high

A mysterious weapon is said to consist of serpents transformed to arrows, depriving the wounded object of sense and motion.

A mysterious weapon is defined as serpents transformed into arrows that deprive the wounded of sense and motion.
read in the book →
The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65705-65848 confidence: high

Garuḍ, king of birds and mortal enemy of serpents, is linked to a weapon suited for destroying Rávaṇ’s serpent arrows.

Garuḍ, enemy of serpents, is linked to a weapon used against Rávaṇ’s serpent arrows.
read in the book →
The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62332-62449 confidence: high

The Nágas are described as human-faced, serpent-bodied demigods dwelling in Pátála under the earth; Bhogavatí is their capital, and serpent worship in India is noted.

The Nágas are described as human-faced, serpent-bodied demigods who inhabit Pátála beneath the earth and have a capital city.
read in the book →
The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62332-62449 confidence: high

Nāgas are serpent-bodied demigods with human faces, living in Pātāla under the earth; Bhogavatī is their capital, and serpent worship in India is noted.

Nāgas are described as serpent-bodied demigods inhabiting Pātāla under the earth, with Bhogavatī as their capital.
read in the book →
The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63301-63465 confidence: high

Rāhu is described as a demon with a dragon tail whose severed immortal head and tail cause eclipses by trying to swallow the sun and moon.

Rāhu is described as a demon with a dragon tail whose immortal severed parts cause eclipses by attempting to swallow the sun and moon.
read in the book →
The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63301-63465 confidence: high

Ráhu is described as a dragon-tailed demon whose head was severed by Vishṇu; his immortal head and tail remain separate, enter the stellar sphere, and cause eclipses by trying to swallow the sun and moon.

Ráhu is described as a dragon-tailed demon whose severed immortal parts cause eclipses by attempting to swallow the sun and moon.
read in the book →
The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59578-59724 confidence: medium

A note on the line about one who “slew of old / The Serpent-Gods, and stormed their hold” says these exploits of Rāvaṇa are detailed elsewhere.

Rāvaṇa is credited with slaying or defeating Serpent-Gods and storming their hold.
read in the book →
The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59578-59724 confidence: high

Rávaṇ is addressed as one who 'slew of old / The Serpent-Gods, and stormed their hold.'

Rávaṇa is addressed as having slain Serpent-Gods and stormed their hold.
read in the book →
The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59844-59934 confidence: medium

Brahma describes Rama with thousand feet, heads, and eyes; bearing the earth and mountains; appearing as the great serpent in the ocean; sustaining the three worlds; and containing gods, day and night, Vedas, and the whole world as his body.

Brahma says Rama is seen as the great serpent at the bottom of the ocean and also bears the three worlds.
read in the book →
The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59844-59934 confidence: high

Brahmá says Ráma is seen in material objects, Bráhmans, cows, quarters, sky, and streams; has a thousand feet, a hundred heads, and a thousand eyes; bears the earth with the mountains; and is seen at the bottom of the ocean as the great serpent.

Brahmá says that at the bottom of the ocean Ráma is seen as the great serpent.
read in the book →
The Ramayan of Valmiki INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 confidence: high

“Like the wife of a Nága or Serpent-God carried off by an eagle”; the note says bird-serpent enmity is frequent and compares Indra/Ahi, Apollo/Python, and Adam/Serpent.

The note states that enmity between the king of birds and the serpent occurs frequently and illustrates it with an eagle carrying off a serpent-god’s wife.
read in the book →
The Ramayan of Valmiki INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 confidence: medium

“Like the wife of a Nága or Serpent-God carried off by an eagle”; the note says bird-serpent enmity is frequent and compares Indra/Ahi, Apollo/Python, and Adam/Serpent.

The passage identifies Ahi as a serpent or drought-fiend and connects this conflict with Indra.
read in the book →
The Ramayan of Valmiki INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 confidence: high

A simile mentions the wife of a Nāga or Serpent-God carried off by an eagle; the note says bird-serpent enmity is frequent and compares it with Indra/Ahi, Apollo/Python, and Adam/Serpent.

The passage explicitly links eagle-serpent enmity with Indra versus Ahi, Apollo versus Python, Adam and the Serpent, and Indra's destruction of a Vritra-like drought demon.
read in the book →
The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: high

Vishnu is described as the preserving power, incarnating for mankind’s preservation; before creation and after temporary annihilation he sleeps on waters on Sesha, while Brahma springs from a lotus from his navel.

Vishnu sleeps on waters floating on Sesha before creation and after temporary annihilation.
read in the book →
The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: high

In the tortoise avatar Vishnu supports Mount Mandara at the ocean bottom while gods and demons use Vasuki as a rope to churn the waters for amrita and other sacred things.

Mount Mandara is used as an axis and Vasuki as a rope while gods and demons churn the ocean for amrita and other sacred things.
read in the book →
The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: high

Vishnu is the preserving power, incarnating to preserve mankind; before creation and after temporary annihilation he sleeps on the waters on Sesha, and Brahma springs from a lotus growing from Vishnu's navel.

Vishnu sleeps on the waters on Sesha before creation and after annihilation, and Brahma springs from a lotus from his navel.
read in the book →
The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: high

In the tortoise avatar, Vishnu supports Mount Mandara at the bottom of the ocean while gods and demons twist Vasuki around the mountain as a rope and churn the waters for amrita and fourteen sacred things.

Kurma supports Mount Mandara while gods and demons use Vasuki as a rope to churn the waters and recover amrita and sacred things.
read in the book →
The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58041-58109 confidence: high

Śiva is often represented covered with serpents, which are called emblems of immortality and are worn in his hair, around his body, as rings and earrings, and as constant companions.

The passage explicitly says serpents worn by Śiva are emblems of immortality and constant companions.
read in the book →
The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58041-58109 confidence: high

In his character of Time, Śiva’s crescent marks lunar phases, a serpent necklace marks years, a skull necklace marks ages and generations, and serpents covering him are called emblems of immortality.

Śiva is described as covered with serpents, which the passage explicitly calls emblems of immortality.
read in the book →
The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58449-58532 confidence: high

Small images of Lakshmi or Chaṇḍi may serve the household-deity office; if a snake appears, it may be venerated as guardian of the dwelling.

The note says that if a snake appears, it may be venerated as guardian of the dwelling.
read in the book →
The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58449-58532 confidence: high

Household gods are described: the Kuladevatā is a family deity, the Grihadevatā may be represented by a Sālgrām stone, tulasi plant, rice basket, water-jar, images, or a snake guardian; older household spirits received scattered rice offerings.

A snake that appears in a household may be venerated as guardian of the dwelling.
read in the book →
The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63689-63846 confidence: high

“Bhogavatí, the abode of the Nágas or Serpent race.”

Bhogavatí is identified as the abode of the Nágas, explicitly glossed as the serpent race.
read in the book →
The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63689-63846 confidence: high

The rainbow is called Indra’s bow, and Bhogavatī is identified as the abode of the Nagas or serpent race.

Bhogavatī is identified as the abode of the Nagas or serpent race.
read in the book →
The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 confidence: high

Vásuki is named.

Vásuki is king of the serpent race, whose capital Bhogavatī is in Pātāla; serpent descent is also explained through Surasā and Kadrū.
read in the book →
The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 confidence: high

Hooded serpents are said to be offspring of Surasá, and all other serpents of Kadrú.

The passage describes serpent progenitors and an under-earth serpent capital ruled by Vásuki.
read in the book →
The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64029-64181 confidence: high

“Serpent-gods.”

A note identifies a class as serpent-gods.
read in the book →
The Rámáyan of Válmíki, translated into English verse BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11310-11441 confidence: medium

Kaikeyí presses a “dire request”; the monarch trembles “like a deer” and throws himself on the ground, sighing “Like a wild snake” confined by charms.

The monarch is likened to a confined wild snake, and Kaikeyí is called a serpent with a venomed tooth.
read in the book →
The Rámáyan of Válmíki, translated into English verse BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11509-11683 confidence: medium

The speaker says his days will be short after seeing Ráma wander and hearing Sítá sob; he compares Kaikeyí to a deadly draught and to a hunter who lures a deer with song, and expects reproach on the dishonest king.

The speech repeatedly casts Kaikeyí as ruinous through images of guile, a deadly drink, a hunter's lure, a binding cord, and a black snake.
read in the book →
The Rámáyan of Válmíki, translated into English verse BOOK V.(787) / Canto III. The Guardian Goddess. / Canto IV. Within The City. / Canto VI. The Court.; lines 45278-45375 confidence: medium

The Flower-named car shines with gems and bears crafted designs of turkis birds, burnished-gold serpents, swift steeds, and elephants by a silver rill carrying lily wreaths.

The Flower-named car shines with gems and bears designs of birds, golden serpents, swift steeds, and elephants.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26705-26881 confidence: medium

Ráma asks for a dwelling; Śarabhanga directs him to Sutíkshṇa’s hermitage by going upstream along the Mandákiní and says he will cast off his body like a snake’s withered skin.

Śarabhanga explicitly compares the abandonment of his body to a snake casting off its withered skin, followed by fiery transformation.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto IV. The March. / Canto XI. The Summons. / Canto XX. The Spies. / Canto XXI. Ocean Threatened.; lines 49894-49980 confidence: medium

Ráma says Ocean has denied his humble suit and threatens the monsters, serpents, caverns, pearls, and coral of the deep.

Ráma threatens serpents in watery caverns, and his arrows startle serpents and terrify Dánavs dwelling below.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48586-48744 confidence: high

The counsellors recall Rávan slaying Serpent-Gods, scaling Mount Kailása, overthrowing Kuvera and his Yakshas, and obtaining the magic car after the fall of a mountain citadel.

Rávan’s counsellors claim he slew or subdued Serpent-Gods and forced Vásuki, Śankha, and Takshak to acknowledge his might.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack. / Canto CII. Lakshman Healed.; lines 55122-55280 confidence: high

Ravana’s shafts become red fiery serpents around Rama’s limbs, but they flee when Rama displays the weapon of the Feathered King.

Ravana’s arrows transform into fiery serpents around Rama, and they flee when Rama displays the weapon of the Feathered King.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49085-49272 confidence: medium

Vibhishaṇ warns that Sítá is like a deadly serpent and urges her restoration before woodland warriors and Ráma’s shafts attack.

Vibhishaṇ frames Sítá, the woman held by Rávaṇ, as a deadly serpent and urges her return.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto LXXV. The Night Attack. / Canto CII. Lakshman Healed. / Canto CVI. Glory To The Sun. / Canto CVIII. The Battle.; lines 55355-55395 confidence: medium

Ráma sends an arrow at Rávaṇ’s banner, “Like some huge snake ablaze with light,” and the standard is split and falls.

Ráma’s deadly arrow is compared to a huge snake ablaze with light and is used to cut down Rávaṇ’s standard.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated.; lines 10589-10741 confidence: medium

Manthará says Daśaratha deceives Kaikeyí, sends her child to distant friends, gives power to Ráma, compares him to a serpent or snake, and urges Kaikeyí to preserve herself, her son, and Manthará.

Manthará likens the king or husband figure to a serpent, snake, and unseen stabbing enemy while accusing him of false dealing.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28109-28284 confidence: high

Krodhavaśá’s daughters are named and linked to deer, bears, yaks, mountain roes, Airávat, lions, monkeys, pards, langurs, tigers, elephants, world-warding beasts, cattle, horses, serpents, and snakes.

Surasā is said to bear serpents, and Kadrū is named as mother of snakes.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39589-39755 confidence: medium

The speaker denounces Ráma, invokes Daśaratha, and compares Ráma to an elephant in a storm of passion casting off the girth of law and trampling him unawares.

The speaker uses elephant and snake images to characterize Ráma’s violent act.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46113-46290 confidence: medium

Sítá foretells the sound of Ráma’s bow and arrows like fiery-headed snakes that hiss and flame, followed by a fiery deluge in which Rávaṇ’s giants fall.

Sítá describes Ráma’s arrows as fiery-headed snakes that hiss and flame as they fly.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52579-52759 confidence: medium

Envoys climb the wall, see the Vánars formed under Sugríva and the brothers released from bonds, and report back to the giant king.

Rávaṇ’s report identifies the heroes’ former restraint as venomous binding snakes and notes that the divine spell has failed.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 54019-54174 confidence: medium

Triśirás urges Rávaṇ to stop grieving, lists his weapons and strength, offers to sweep away the foes like Garuḍ devouring snakes, and invokes Narak slain by Vishṇu and Śambar slain by the King of Gods.

Triśirás compares sweeping away foes to Garuḍ making a banquet of writhing snakes.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea.; lines 44418-44482 confidence: medium

Angad says, “Faint not,” and warns that “Despair, a serpent’s mortal bite, / Benumbs the hero’s power and might.”

Angad explicitly compares despair to a serpent’s mortal bite that numbs a hero’s strength.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14218-14324 confidence: high

The passage adds hunger, black nights, wild winds, creeping things, swarming serpents, snakes by rivers, scorpions, grasshoppers, flies, thorny bushes, trees, and dense grass as further forest troubles.

The passage says serpents swarm and snakes by the rivers line the path as deadly foes.
read in the book →
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 29952-30094 confidence: medium

Khara rains mortal arrows like serpent fangs; Ráma replies with shafts filling the air with flash and flame, and the arrows from both bows fill space and obscure the sun.

Khara’s arrows are explicitly compared to serpent fangs thirsting for blood.
read in the book →
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 30097-30270 confidence: medium

Ráma sees Khara approaching alone on foot with a raised mace, denounces his sin, says he has slain hermit saints of Daṇḍak wood, and states that sinners reap their crimes.

The passage repeatedly uses serpent imagery for punitive violence and weapons: the wicked as a deadly snake, shafts as serpents, and the defeated mace as a snake subdued by herbs.
read in the book →
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 defeats Vásuki at Bhogavatī and steals Lord Takshaka’s beloved wife.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33637-33792 confidence: low

The monkeys look up and see the lady shrieking above them; the giant carries her over Pampa toward Lanká, and his prize is compared to a venomous snake under a robe.

Rávaṇ's abducted prize is compared to a venomous snake hidden beneath a robe, suggesting that what he carries will destroy him.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16273-16412 confidence: medium

Kauśalyá sees the failing monarch, addresses him in distress for her banished son, and says Kaikeyí’s venomous guile has struck Ráma and sent him to the wild, comparing Kaikeyí to a snake or serpent.

Kauśalyá represents Kaikeyí’s action through venom, a snake set free, and a dire serpent bent on harm.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42605-42769 confidence: high

On golden Mount Játarúpa rests Ananta, a monstrous thousand-headed serpent, supporter of the earth; the Gods bow before him, and a triple-headed golden palm serves as a measuring rod.

Ananta is described as a monstrous thousand-headed serpent, the supporter of the earth, resting on Mount Játarúpa while gods bow before him.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42770-42917 confidence: high

Bhogavatī is the city of the serpent race, broad-wayed, walled, barred, and guarded by venomous serpent youths; Vásuki rules there, and the searchers must examine city, tower, citadel, fields, and woods.

Bhogavatī is described as the guarded city of the serpent race, with venomous serpent youths and Vásuki ruling in an imperial hall.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6132-6287 confidence: high

They seized “Vásuki, for their churning-string, / And Mandar’s mountain for their pole.”

Vāsuki is used as the churning-string and Mount Mandar as the pole for churning the milky sea.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 51947-52116 confidence: high

“In magic mist concealed from view” Indrajit attacks; “He bound them with the serpent noose, / The magic bond which none might loose.”

Indrajit binds Rāma and Lakṣmaṇa with a serpent noose or arrowy noose described as a magic bond that gods and fiends cannot free.
read in the book →
The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57754-57835 confidence: high

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

Rávaṇ goes under the earth into Pátála, a treasure-house of waters inhabited by serpents and Daityas, and subdues Vásuki's city and the Nágas.
read in the book →
The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64428-64568 confidence: high

Aśvatara is the name of a chief of the Nāgas or serpents under the earth and also the name of a Gandharva; the identity of Aśvatarí is uncertain.

The passage identifies Aśvatara as a chief of Nāgas or serpents inhabiting regions under the earth.
read in the book →
The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64428-64568 confidence: high

Garuḍa is named as king of birds and the great enemy of the Serpents.

Garuḍa is called king of birds and the great enemy of the Serpents.
read in the book →
The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64708-64861 confidence: high

Śesha, also called Ananta, is a celebrated mythological serpent king represented as bearing the earth on one of his thousand heads.

Śesha/Ananta is represented as bearing the earth on one of his thousand heads.
read in the book →
The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64708-64861 confidence: high

Bhogavatí is the capital of the serpent gods or demons and is usually represented as being under the earth.

Bhogavatí is identified as the capital of serpent gods or demons under the earth, with Vásuki named as a serpent/Nāga king.
read in the book →
The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64999-65148 confidence: high

“The children of Surasá were a thousand mighty many-headed serpents, traversing the sky.”

Surasá’s children are described as a thousand many-headed serpents traversing the sky.
read in the book →
The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64999-65148 confidence: high

Sinhiká is mother of Ráhu, the dragon’s head or ascending node, called the chief agent in eclipses.

Ráhu is called the dragon’s head or ascending node and chief agent in eclipses.
read in the book →
The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65262-65391 confidence: high

“Serpent-Gods who dwell in the regions under the earth.”

The passage explicitly defines serpent-gods as dwelling under the earth.
read in the book →
The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65393-65545 confidence: medium

The notes gloss Váyu as God of Wind, Garuḍa as King of Birds, mention Serpent-Gods, the God of the sea, Indra’s elephant, Kuvera as God of wealth, Kuvera’s elephant, Venus, and the seven rishis of the Great Bear.

The notes identify Serpent-Gods, a King of the Serpents, and named Serpent Chiefs.
read in the book →
The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65547-65701 confidence: high

A mysterious weapon is said to consist of serpents transformed to arrows and to deprive its wounded object of sense and movement.

A weapon made of serpents transformed into arrows deprives its wounded target of sense and motion.
read in the book →
The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62330-62447 confidence: high

“The Nágas (serpents) are demigods with a human face and serpent body. They inhabit Pátála or the regions under the earth. Bhogavatí is the name of their capital city.”

Nāgas are described as demigods with human faces and serpent bodies inhabiting Pátála under the earth, with their own capital city.
read in the book →
The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62563-62692 confidence: low

Notes identify Jupiter’s regent, equate Indra with Jupiter Tonans, explain Pushya and Asleshá as lunar mansions with Asleshá called the snake, mention Bharat’s relative birth order, define Pisces and a Pegasus constellation, and gloss the names Ráma, Bharat, Lakshmaṇ, and Śatrughna.

The ninth lunar mansion is identified as Asleshá, or the snake.
read in the book →
The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63299-63463 confidence: high

Ráhu is described as an immortal dragon-tailed demon whose severed head and tail became causes of eclipses by trying to swallow sun and moon.

Ráhu, a dragon-tailed demon, is said to cause eclipses by attempting to swallow the sun and moon.
read in the book →
The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59576-59722 confidence: medium

A cited line addresses Rávaṇa as the one who slew the Serpent-Gods and stormed their hold; the exploits are said to be detailed in the Uttarakáṇḍa.

Rávaṇa is addressed as the one who slew the Serpent-Gods and stormed their hold.
read in the book →
The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59842-59932 confidence: high

Brahma says Rama is sacrifice, Vashatkara, Omkara, present in material objects, Brahmans, cows, quarters, sky, and streams; he has multiplied cosmic body parts, bears the earth with mountains, is the great serpent under the ocean, and has the whole world as his body.

Brahma says Rama is seen at the bottom of the ocean as the great serpent and that he bears the worlds.
read in the book →
The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57934-58036 confidence: high

Before creation and after temporary annihilation, Vishnu sleeps on the waters on the serpent Śesha; Brahmá springs from a lotus growing from Vishnu's navel.

Vishnu sleeps on waters upon Śesha, and Brahmá springs from a lotus from his navel.
read in the book →
The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57934-58036 confidence: high

In the tortoise avatar, Vishnu supports Mount Mandara in the ocean while gods and demons use the serpent Vásuki as rope to churn the waters for amrita and fourteen sacred things.

Vishnu as tortoise supports Mandara while gods and demons use Vásuki as rope to churn the waters for nectar and sacred things.
read in the book →
The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58039-58107 confidence: high

In the character of Time, Śiva’s crescent marks lunar phases, a serpent necklace marks years, and a necklace of human skulls marks ages and generations.

A serpent necklace denotes years, and serpents covering Śiva are explicitly called emblems of immortality.
read in the book →
The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58447-58530 confidence: high

Every house is said to have a tutelary divinity; the Kuladevatá may be a leading deity, while in Bengal domestic god forms include the Sálagrám stone, tulasi plant, rice basket, water-jar, small images of Lakshmi or Chaṇdi, and a snake venerated as guardian if it appears; daily adoration is usually by females.

If a snake appears in the household, it is venerated as guardian of the dwelling.
read in the book →
The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63687-63844 confidence: high

“Bhogavatí, the abode of the Nágas or Serpent race.”

Bhogavatí is explicitly identified as the abode of the Nágas or Serpent race.
read in the book →
The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63846-64025 confidence: high

The commentator Tírtha assigns hooded serpents to Surasá as offspring and other serpents to Kadrú; the passage also discusses a variant about Manu and humans.

The passage gives serpent parentage and identifies Bhogavatí in Pātāla as the capital of the serpent race under Vásuki.
read in the book →
The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64027-64179 confidence: low

“Serpent-gods.”

The passage explicitly identifies serpent-gods.
read in the book →
The Song Celestial; Or, Bhagavad-Gita CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 1736-1802 confidence: medium

Krishna identifies himself with Vishnu among the Adityas, Maritchi among the Maruts, the Sun by day, the Moon by night, Sama-Ved among Vedas, Vasava, mind, Sankara, Vittesh, Pavaka, Meru, Vrihaspati, and Skanda.

Meru, Himala, Mandara, the Sea, Ganges, Aswattha, Vasuki, and Ananta are included in Krishna's catalog of manifestations.
read in the book →
The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 1741-1807 confidence: high

The catalogue continues with Narada, Chitrarath, Kapila, Uchchaisravas, Airavata, Kamadhuk, the thunderbolt, Vasuki around Mandara, Ananta, Vishnu reclining on Ananta, Varuna, Aryam, Pitris, and Yama.

Krishna identifies himself with Vasuki of the serpent-tribes and with thousand-fanged Ananta, whose coils support reclining Vishnu.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9441-9607 confidence: medium

When all desires in the heart are undone, the mortal becomes immortal and obtains Brahman; the body lies like a dead, cast-away snake slough on an ant-hill, but the disembodied immortal spirit is Brahman and light.

The body is explicitly compared to the dead, cast-away slough of a snake on an ant-hill, while the disembodied immortal spirit is Brahman and light.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, 23. 267 / I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1; lines 13903-13992 confidence: medium

The three-Matra AUM meditator comes to light and the sun; the passage says, "as a snake is freed from its skin, so is he freed from evil."

The three-Matra meditator is described as freed from evil just as a snake is freed from its skin.
read in the book →
Thirty Minor Upanishads KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217 / CHAPTER II / VAEAHA-UPANISHAD 223; lines 9933-10014 confidence: high

A serpent shows no affection toward its lifeless cast-off slough in its hole; likewise the wise do not identify with gross and subtle bodies.

The serpent’s lack of affection for its cast-off slough is used to explain how the wise do not identify with gross and subtle bodies.
read in the book →
Thirty Minor Upanishads NADABINDU-DPANISHAD 259 / YOGAKTJNDALF-UPANISHAD / YOGAKONDALI-UPANISHAD 263 / YOGAKUNDALI-UPANISHAD 265; lines 11623-11701 confidence: high

Prana and apana unite and go to coiled/asleep Kundalini; heated by agni and stirred by vayu, Kundalini enters the mouth of sushumna, pierces Brahma-granthi, flashes like lightning, and rises through Vishnu- and Rudra-granthis toward the moon sphere.

Kundalini is described as coiled and asleep, with hood and tail imagery, then rises through sushumna, granthis, and lotus centers.
read in the book →
Thirty Minor Upanishads NADABINDU-UPANISHAD 257 / NADABINDU-DPANISHAD 259 / YOGAKTJNDALF-UPANISHAD / YOGAKONDALI-UPANISHAD 263; lines 11536-11620 confidence: high

The fire “rouses the sleeping kundalini”; kundalini “makes a hissing noise, becomes erect like a serpent” and enters “brahmanadi (sushumna).”

The passage states that heat rouses the sleeping kundalini, which hisses, becomes erect like a serpent, and enters brahmanadi or sushumna.
read in the book →
Thirty Minor Upanishads PAINGALA-UPANISHA D1 / APHYAYA III / PAINGALA-DPAN1SHAJD 5 1 / APHYAYA IV; lines 2696-2767 confidence: medium

Until prarabdha karma is worn out, the liberated person exists in the body like the cast-off slough of a serpent, roves like a moon with no fixed abode, gives up the body anywhere, attains salvation, and the body is offered to the quarters or buried.

The liberated person remains in the body as in the cast-off slough of a serpent until prarabdha karma is worn out.
read in the book →
Thirty Minor Upanishads UPADES'A VIII / S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179 / S'ANDILYA-UPANISHAP 183; lines 8232-8306 confidence: high

Kundalini opens the door of moksha when moved; she closes the door with her mouth, sleeps coiled like a serpent, and is linked with emancipation or bondage depending on movement and bodily location.

Kundalini is explicitly described as coiled like a serpent, closing a door, and being moved for emancipation.
read in the book →
Thirty Minor Upanishads UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V; lines 6849-6931 confidence: medium

Turiyatita is described as eating fruits with the mouth like cows, or begging from three houses, and as naked with bodily actions quiescent like a dead body.

The turiyatita is compared to cows when eating fruits with the mouth, and the avadhuta is instructed to take food like a boa constrictor; the note explains the boa image as remaining in place and accepting food that comes to its mouth.
read in the book →
Thirty Minor Upanishads VARAHA-UPANISHAD 237 / CHAPTER V / VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241; lines 10651-10738 confidence: medium

The body is said to have five stains and remedies; samsara is described as an ocean where sleep and fear are serpents, injury and similar things are waves, thirst is a whirlpool, and wife is mire; one should follow the subtle path and look for Taraka, identified with Brahman between the eyebrows.

Sleep and fear are explicitly called serpents in the ocean of samsara.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) HYMNS. / INDEX OF WORDS. / HYMNS. / INDEX OF WORDS.; lines 29854-29986 confidence: low

“ahi-bhanu, shining like snakes”

The index contains the lexical entry ahi-hatya, glossed as “the killing of Ahi,” near other ahi-compounds glossed through snakes and serpents.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA I, HYMN I7I. 289 / NOTES. / MANDALA I, HYMN 172. 293 / NOTES.; lines 21759-21796 confidence: medium

Verse 1 asks that the Maruts' march be brilliant through their protection, calls them bounteous givers, and says they shine like snakes.

The Maruts are described as shining like snakes.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) PREFACE TO THE FIRST EDITION. XXXV / XXXVI VEDIC HYMNS. / XXXVIII VEDIC HYMNS. / PREFACE TO THE FIRST EDITION. XXXIX; lines 4464-4585 confidence: low

"as deaf as the adder to the voice of the charmer."

The passage uses the image of an adder deaf to the voice of a charmer.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASHTAKA II, ADHYAYA 5, VARGA 10-11. / NOTES. / MANDALA I, HYMN 189. 18S / I9O VEDIC HYMNS.; lines 9299-9487 confidence: medium

Agni is established in his house, grows in the air, is called a serpent with beautiful splendour like gold and a winged son of Prisni, and lights up two tribes with his eyes.

The hymn calls Agni a serpent with beautiful splendour like gold while also presenting him as luminous and cosmic.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) INDEX OF WORDS. / HYMNS. / INDEX OF WORDS. / HYMNS.; lines 21035-21196 confidence: medium

The index includes entries for never sleeping, day, ahi as snake, and fearless or glorious terms.

The entry ahi is glossed as snake.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 77. IOI / NOTES: / MANDALA I, HYMN 79. 103 / ASH7AKA I, ADHYAYA 5, VARGA 27-28.; lines 5184-5284 confidence: medium

“The golden-haired in the expanse ... the roaring snake, is hasting ... like the wind; the ... watcher of the dawn.”

The opening verse explicitly describes a golden-haired being in the atmosphere as a roaring snake moving through the air.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 79. 103 / ASH7AKA I, ADHYAYA 5, VARGA 27-28. / NOTES: / MANDALA I, HYMN 79. 105; lines 5287-5409 confidence: medium

The note on dhuni says it is not taken as an epithet of Vata, the wind, but of the snake, that is Agni, probably understood as the fire of lightning.

The notes explicitly identify the snake with Agni and understand Agni in the passage as the fire of lightning.
read in the book →

egyptian

Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3433-3538 confidence: medium

The distinction between charm and prayer is described as difficult because non-magical texts may function as charms. Examples include a Sun-hymn called a charm, an archaic hymn to Nut later used as a household charm, and recognizable serpent-charms. The author cautions that not all Pyramid Texts can be demonstrated to be magical charms.

The passage states that serpent-charms in the Pyramid Texts are usually distinguishable at first glance.
read in the book →
Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3540-3631 confidence: low

The passage states that the mortuary texts were intended for the king's exclusive use, while possible archaic or popular elements include desert-sand burial addresses, simple serpent charms, and destinies not strictly peculiar to the king; nobles made practically no use of the Pyramid Texts in their tombs.

The passage mentions simple serpent charms among possible archaic texts that entered the collection.
read in the book →
Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10530-10635 confidence: high

The dead man's roll includes charms for repulsing Apophis from Re's barque, a serpent afflicting the kas, serpents and crocodiles, and charms for going forth from or entering and coming forth from fire.

Apophis is repelled from the Barque of Re, and serpents are named as dangers to the kas and the deceased.
read in the book →
Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 121 / THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127; lines 4664-4810 confidence: high

Unis is said to eat men and live on gods; Grasper-of-Forelocks binds victims, the serpent Splendid-Head watches and repels them, He-who-is-upon-the-Willows lassoes them, and Punisher-of-all-Evil-doers stabs them and takes out entrails.

The serpent Splendid-Head watches and repels victims for Unis.
read in the book →
Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129 / THE EARLIEST CELESTIAL HERE I / THE EARLIEST CELESTIAL HEREAFTER 136; lines 5049-5159 confidence: high

Protective charms are part of the Pyramid Texts, and the enemy most often addressed by them is serpents; the dead are exposed because they are buried in the earth.

The passage says Pyramid Text protective charms most often target serpents, explains why the dead king faces serpent danger, and quotes a charm commanding the serpent to turn back because Re sees it.
read in the book →
Development of Religion and Thought in Ancient Egypt UNTVERSAL SPLENDOR AND POWER OF ATON / NIGHT / THE IMPERIAL AGE AND MONOTHEISM 325 / DAY AND HAN; lines 12077-12117 confidence: medium

"Every lion cometh forth from his den, / All serpents, they sting."

The night section associates darkness and silence with lions emerging and serpents stinging.
read in the book →
Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1388-1476 confidence: medium

Thueris deserts Typho’s party; a serpent pursues her while she comes to Orus, is killed by her soldiers, and is remembered by a cord that is chopped in assemblies.

A serpent pursues Thueris, is killed by her soldiers, and is remembered by a cord thrown into assemblies and chopped into pieces.
read in the book →
Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1554-1644 confidence: high

The illustration description identifies a cat as Ra by the Persea tree cutting off the head of the serpent that typified night.

The illustration depicts Ra as a cat by a Persea tree cutting off the head of a serpent that typified night.
read in the book →
Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 1083-1148 confidence: high

The deity goes forth each day over heaven and earth and is strengthened by mother Nut; the serpent-fiend has fallen, its arms are cut off, and its joints are cut apart.

The serpent-fiend is described as fallen and cut apart, and Nak is condemned to fire, after which the deity's heart is joyful.
read in the book →
Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 848-939 confidence: high

The hymn says dwellers in heights and depths adore Rā; Thoth and Maat mark his daily course; the serpent enemy Sebau is given to fire, bound, and mutilated; gods rejoice at Rā’s rising and his light floods the world as he journeys toward Manu.

Rā’s enemy, the Serpent or serpent-fiend Sebau, is given to fire, bound in chains, mutilated, and prevented from rising in revolt.
read in the book →
Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 941-1022 confidence: high

"The serpent-fiend Nak ... hath fallen, and his arms are cut off"; the footnote identifies Nak as a serpent of darkness slain daily by R[=a].

Nak is called a serpent-fiend and a serpent of darkness slain daily by R[=a], and is described as fallen with arms cut off.
read in the book →
Egyptian Ideas of the Future Life LIST OF ILLUSTRATIONS. / CHAPTER / I. THE CREATION / II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP; lines 235-262 confidence: medium

Illustration title: the soul of Osiris and the soul of Ra meet in Tattu; Ra, in cat form, cuts off the head of the serpent of darkness.

An illustration title describes Ra in the form of a cat cutting off the head of the serpent of darkness.
read in the book →
Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 2757-2836 confidence: medium

The deceased addresses the four gods of the cardinal points, Mestha, Hapi, Tuamutef, and Qebhsennuf, who preside over internal organs; he asks them to speak fair words to Ra and make him prosper before Nehebka, a serpent goddess connected with the destinies of the dead; Osiris is not mentioned in this case.

Nehebka is described as a serpent goddess who has much to do with the destinies of the dead and before whom the deceased seeks prosperity.
read in the book →
Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 3535-3663 confidence: medium

Thoth asks who has a roof of fire, walls of living uraei, and a house-floor that is a stream of water; the deceased answers that it is Osiris.

Thoth describes the house of Osiris as having a roof of fire, walls of living uraei, and a floor of water.
read in the book →
Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2384-2475 confidence: high

At sunrise Rā is attacked by Apep, a mighty dragon or serpent and type of evil and darkness; Rā burns Apep with fiery darts, and Apep’s fiends are destroyed by fire and hacked in pieces.

Rā is attacked by Apep, a dragon or serpent identified with evil and darkness, and destroys him with fiery darts; the passage interprets this as a daily fight of light and darkness.
read in the book →
Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty IXTH DYNASTY / THE PEASANT AND THE WORKMAN / GOING TO WAWAT, XIITH DYNASTY / THE SHIPWRECKED SAILOR; lines 1040-1143 confidence: high

A thunder-like noise occurs, trees shake, and earth moves; the sailor sees a serpent approach, thirty cubits long, with a beard over two cubits, a gold-covered body, and color like true lazuli.

A huge serpent with gold and lazuli-like appearance arrives with earth-shaking signs, interrogates the sailor, and then protects and instructs him.
read in the book →
Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE PEASANT AND THE WORKMAN / GOING TO WAWAT, XIITH DYNASTY / THE SHIPWRECKED SAILOR / THE FAREWELL; lines 1160-1236 confidence: high

The serpent foretells that the sailor will reach his country in two months, embrace his children, and rest in his tomb; the sailor goes to the shore, calls the sailors, and worships the island master and inhabitants.

The island master is identified as the serpent; the remarks describe the great serpent, his family, and his statement that he is prince of Punt and has perfumes.
read in the book →
Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE TAKING OF JOPPA / REMARKS / THE DOOMED PRINCE / REMARKS; lines 543-579 confidence: high

Milk is described as a known way to entice serpents in Egypt; workers at an excavation proposed lowering a saucer of milk into a pit to lure out a serpent so they could kill it.

The passage states that milk is used to entice serpents and gives an Egyptian excavation anecdote involving a saucer of milk lowered to lure a serpent out.
read in the book →
Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1266-1364 confidence: high

Nesi-ptah says the book is in the middle of the river at Koptos within nested boxes of iron, bronze, sycamore, ivory and ebony, silver, and gold, surrounded by snakes, scorpions, crawling things, and a deathless snake.

The priest says the box containing the book is surrounded by snakes and other creatures and has a deathless snake beside it.
read in the book →
Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1366-1458 confidence: high

The magical workmen labor day and night, reach the book's place, and Na-nefer-ka-ptah makes a shoal in the river; he finds entwined serpents, scorpions, crawling things, and a deathless snake around the box.

A deathless snake guards the box, revives in new forms after being killed, and is finally prevented from appearing again when cut in two and separated by sand.
read in the book →
Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XVIIITH DYNASTY / THE TAKING OF JOPPA / REMARKS / THE DOOMED PRINCE; lines 335-426 confidence: high

The Hathors decree: “His death is to be by the crocodile, or by the serpent, or by the dog.”

The Hathors decree that the prince’s death will come by crocodile, serpent, or dog, and the prince later repeats the same three fates to his wife.
read in the book →
Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XVIIITH DYNASTY / THE TAKING OF JOPPA / REMARKS / THE DOOMED PRINCE; lines 428-458 confidence: high

At evening the youth sleeps; his wife places a bowl of milk beside him and remains awake; a serpent comes from its hole to bite him.

The serpent comes to bite the sleeping youth, drinks milk given by the servants, becomes drunk, and is killed by the wife with a dagger.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS. / A LEGEND OF PTAH NEFER-HETEP AND THE PRINCESS OF BEKHTEN. / A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL.; lines 4168-4218 confidence: high

Apep is addressed as Ra's enemy and a winding limbless serpent; he is ordered to retreat, threatened with beheading and slaughter, opposed by Ra's flame and a divine knife, and driven back by the spell of Serq.

Apep is described as Ra's serpent enemy and is ordered to retreat before Ra; divine flame, knife, and Serq's spell oppose him.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS. / A LEGEND OF PTAH NEFER-HETEP AND THE PRINCESS OF BEKHTEN. / A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL.; lines 4221-4281 confidence: high

"the poison of every male serpent, and every female serpent, and every scorpion, and every reptile" may be in a member of the Cat under the knife.

The passage targets poison of male and female serpents, scorpions, and reptiles, and commands evil poison in the Cat's members to leave for the earth.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII. / THE HISTORY OF ISIS AND OSIRIS. / THE HISTORY OF CREATION--A.; lines 2068-2142 confidence: low

Neb-er-tcher says he came into being in the form of Khepera, created everything, and raised beings from Nu before sky, earth, children of the earth, or creeping things existed.

A footnote glosses 'children of the earth' as serpents and snakes or perhaps plants, and the creator later says he made creeping things of every kind.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4561-4667 confidence: high

The speaker says he has come because of the cry of the son of Isis; the blind serpent Na has bitten the Bull; poison is commanded to come out of the afflicted person onto the ground.

Horus, son of Isis and Osiris, is bitten or stung; another formula states that the blind serpent Na has bitten the Bull.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4780-4874 confidence: medium

A woman known in her city reassures Horus and Isis, describes a protected hidden place by an Olive-tree and mountain, says Set shall not enter, says Tem's word makes to live, and says a scorpion and the reptile Aun-ab harmed Horus.

Horus, repeatedly identified as the child and son of Isis and divine figures, is said to have been stung by a scorpion and wounded by the reptile Aun-ab, with poison found in the wound.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4876-4997 confidence: medium

Thoth says, 'Wake up, Horus! Thy protection is established'; he states that Horus will cause poison to retreat, invokes Ra's mouth and tongue, says the Boat of Ra stands still, calls the Boat and mariners of heaven to travel for healing, orders pain away, and calls life back into the living.

Thoth's words state that Horus causes poison to retreat, command pain away, and declare the poison destroyed; the passage heading places the material among incantations against reptiles and noxious creatures.
read in the book →
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: high

Ra's spittle falls on the ground; Isis kneads it with dust, fashions a sacred serpent in the form of a dart, and leaves it on Ra's road.

Isis makes a sacred dart-like serpent from Ra's spittle and dust, sets it on his road, and the serpent bites him.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 5802-5866 confidence: high

Thoueris, Typhon's concubine and a hippopotamus goddess in the note, deserts toward Horus; a serpent pursuing her is killed by Horus's soldiers, and the memory is preserved in a chopped cord ritual.

A serpent pursues Thoueris during her defection to Horus and is slain by soldiers; the act is remembered by chopping a cord in assemblies.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 6074-6141 confidence: high

The ass is associated with Set or Typhon and also with a form of the Sun-god; cited funerary material includes smiting the Ass, crushing the serpent-fiend Sebau, and the deceased spearing a monster serpent biting an ass.

The cited hymn and vignette present the deceased as opposing the serpent-fiend Sebau and spearing a monster serpent that bites an ass.
read in the book →
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 704-779 confidence: high

Ra is old and feeble, saliva falls from his mouth, and Isis catches some of it; she mixes it with dust, molds a large poison-fanged serpent, and utters spells over it.

Isis molds a poison-fanged serpent from Ra's saliva and dust, empowers it with spells, and places it on Ra's path to strike him.
read in the book →
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 704-779 confidence: medium

Ra, retiring from rule of the world, is said to have acted through Thoth to supply mankind with words of power and spells against serpent and reptile bites; this legend is introduced as explaining why Ra feared reptiles in Keb's kingdom.

Ra's earlier action through Thoth supplies mankind with words of power and spells to protect against serpents and other noxious reptiles.
read in the book →
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: high

Isis places the serpent on the Path; Ra passes by, and the reptile bites him and injects poison into his body.

The passage centers on a serpent placed by Isis that bites Ra and injects poison, producing extreme pain and requiring magical intervention.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION.; lines 208-306 confidence: high

Apep is described as the Leader-in-Chief of the hosts of darkness, appearing in the sky as a monster serpent, marshalling the fiends of the Tuat, and attempting to keep the Sun-god imprisoned in the kingdom of darkness.

Apep appears as a monster serpent, leads the hosts of darkness, and attempts to imprison the Sun-god.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1663-1741 confidence: high

Egyptian magical and religious texts of all periods are said to contain spells against serpents, scorpions, reptiles, crocodiles, and insects, including the text of Unas and Theban and Saite Books of the Dead.

The passage repeatedly describes spells, amulets, statues, and stelae used against serpents, scorpions, crocodiles, reptiles, and insects.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1663-1741 confidence: high

Dangerous creatures are described as incarnations of evil spirits attacking both dead and living; protective spells are written on tombs, coffins, and amulets; Ra nearly died from snake poison.

Venomous reptiles and insects are treated as evil spirits or as emissaries and allies of Set, the god of Evil.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1744-1812 confidence: high

The first spell is against reptiles and noxious creatures, chiefly Apep, Ra's enemy, described as a huge serpent; the spell dooms him to decapitation, burning, and hacking in pieces by Serqet.

Apep is called Ra's great enemy, takes the form of a huge serpent, and is doomed by the spell to violent destruction carried out by Serqet.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1744-1812 confidence: high

The second part of the spell addresses Apep's poison and is to be recited over a snakebite victim; when uttered by Horus or a qualified magician, it causes vomiting that frees the body from poison.

The spell against Apep's poison is to be recited over a snakebite victim and makes the bitten person vomit to free the body from poison.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION. / THE LEGEND OF THE DESTRUCTION OF MANKIND.; lines 640-701 confidence: high

Ra remembers a near-fatal serpent bite, seeks to destroy the power of noxious reptiles, summons Keb through Thoth, orders action against serpents, and establishes watching and written commands against biting.

Ra's response to his serpent bite is to restrain serpents and reptiles through divine command, watchmen, writings, and protective formulae.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER II. / THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER III.; lines 2421-2448 confidence: high

The speaker orders action against Seb's worms or serpents, notes their magical powers, and tells Seb to ask Nu to keep ward over serpents in earth and water.

The passage describes worms or serpents with magical powers, orders war against them, places them under ward in earth and water, and requires writings to prevent injury.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER IV. / THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V.; lines 2487-2563 confidence: medium

Ra, the Aged One, embraces Nu and addresses gods from the east of the sky; he says he made the heavens, set the earth in order, created the gods, and has a soul older than time, associated with Shu, Khnemu, Heh, Kek and Kerh, Nu, Ra, Osiris, crocodile gods, divine snakes, Apep in Mount Bakhau, and a soul of Ra pervading the world.

The hymn describes a created serpent standing on its tail with eye and tail imagery, and Ra's speech also names Apep in Mount Bakhau.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK.; lines 2729-2820 confidence: medium

Ra is in Ta-Kens and sets out by boat to Uthes-Heru with followers; Heru-Behutet is in the boat and warns that enemies are conspiring, invoking Ra's fiery serpent against them.

Heru-Behutet asks Ra to let his fiery serpent gain mastery over the conspiring enemies.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK.; lines 2822-2894 confidence: high

Heru-Behutet takes the form of the Winged Disk, stands at the front of the Boat of Ra, and places Nekhebet and Uatchet beside him as two serpents to make enemies quake when in crocodile and hippopotamus forms.

Nekhebet and Uatchet appear as two serpents beside Heru-Behutet so that enemies quake in fear.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK.; lines 2986-3109 confidence: high

Set takes 'the form of a hissing serpent' and enters the earth; Ra orders Horus, son of Isis, in 'the form of a hawk-headed staff' to stand over the place; Thoth names the district Hemhemet; Horus abides there with Isis.

Set assumes hissing serpent form and enters the earth unseen; Ra then stations Horus in hawk-headed staff form over the place so the serpent will not reappear.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK.; lines 3235-3366 confidence: high

Heru-Behut changes into the Winged Disk above the bow of Ra's boat and has Nekhebit and Uatchit with him as serpents; the Sebau fiends quake, make no resistance, and die.

Nekhebit and Uatchit appear with Heru-Behutet in serpent form, causing the Sebau fiends to quake and die; they are later identified with serpent or uraeus forms on the god.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX.; lines 1084-1109 confidence: high

Rebels and fiends see Ra's boat with the winged Disk of Horus, accompanied by Uatchet and Nekhebet as serpents; they are frightened, lose resistance, and die of fright.

Uatchet and Nekhebet accompany the winged Disk of Horus in the form of serpents.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX.; lines 992-1081 confidence: high

Horus son of Ra and Horus son of Isis take hawk-composite forms with Red and White Crowns, spear, and chain; Set revives as a roaring serpent, hides, is guarded by Horus son of Isis as a hawk-headed staff, escapes to Lake of Meh with Smai and Seba fiends, and is defeated again.

Set comes to life again, changes into a roaring serpent, hides in the ground, and resumes conflict after escaping.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations 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. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK.; lines 930-990 confidence: high

Horus associates with serpent-form Uatchet and Nekhebet, becomes the winged Disk on the front of the Boat of Ra, destroys enemies, and pursues them south through battles at Tchetmet and Denderah.

Uatchet and Nekhebet are explicitly described as goddesses in serpent form associated with Horus.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations VI. A LEGEND OF KHENSU NEFER-HETEP AND THE PRINCESS OF BEKHTEN / VII. THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / VIII. THE LEGEND OF THE DEATH AND RESURRECTION OF HORUS / IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS; lines 135-163 confidence: medium

III. THE LEGEND OF RA AND THE SNAKE-BITE

Chapter III names Ra and a snake-bite.
read in the book →
The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1061-1132 confidence: high

Chapters CVII-CIX make the deceased known to spirits of East and West and gods of the Mountain of Sunrise; the region includes Ami-hem-f, Morning Star, Two Sycamores, the daily Sun-god, and the entrance to Sekhet Aaru.

A thirty-cubit Serpent-god, Ami-hem-f, inhabits the region associated with the Mountain of Sunrise and the entrance to the Elysian Fields.
read in the book →
The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 959-1032 confidence: high

Chapter VII is a spell to destroy the Great Serpent Aapep, identified as arch-enemy of Horus the Elder, Ra, Osiris, Horus son of Isis, and every follower of Osiris.

Chapter VII is described as a spell to destroy the Great Serpent Aapep, arch-enemy of named deities and followers of Osiris.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat A.WSAA, / I I I A I / ADDRESS OF THE GODS TO RA IQ / CHAPTER 11.; lines 924-1175 confidence: high

Immediately in front of Ap-uat are two serpents called Isis and Nephthys, occupying the front of the boat.

Two named serpents occupy the front of Af's boat, and the fourth boat has uraeus-headed ends.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat ADDRESS OF RA TO THE GODS / A.WSAA, / I I I A I / ADDRESS OF THE GODS TO RA IQ; lines 859-921 confidence: high

Apes open doors and portals; serpents sing and exalt Ra/Ea; divine serpents lighten his darkness; the goddess of the hour comes; two Soul-Goddesses tow him, and he takes position in the Field.

Serpents sing and exalt Ra/Ea, divine serpents lighten his darkness, and uraeus goddesses acclaim and praise him.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat AWVNA / I M OH / II I I / CHAPTER IX.; lines 5772-6083 confidence: high

The middle register includes the boat of the sun, with Afu standing under a canopy formed by the serpent Mehen.

Afu stands under a canopy formed by the serpent Mehen, and the god is described in the hidden form of Mehen during the boat passage.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE VIIL / I O III I I 1 I / I D O / AWVNA; lines 5200-5435 confidence: medium

The lower register contains five Circles and an open door. The Circle Hetepet-neb-s is entered through a named door and contains a standing goddess called Amem or similarly, the serpent Mehen-ta, three arrows called the arrows of lifi, and the lion-headed god Neb-Rekhit.

The lower-register Circle Hetepet-neb-s contains the serpent Mehen-ta.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE YI. / II I I I I AAAAAA / III I I I / D I I I 1; lines 3560-3889 confidence: high

Three groups of sceptres are listed: White Crown, Red Crown, and uraeus-topped sceptres, each with knives. The related text addresses kings of South and North in the Tuat, mentions offerings, Maat, living souls, food for throats, coming into being, souls rising in the Tuat on sceptres, knives, and freedom from violence.

The passage includes uraeus-topped sceptres, a fire-belching snake at Ra-image chambers, and the monster serpent Am-khu with a life symbol and four emerging Horus-child heads.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE YI. / II I I I I AAAAAA / III I I I / D I I I 1; lines 3560-3889 confidence: high

Three similar chambers are described, each with an opening under the roof and an image of Ra: lion hind-quarters, hawk's wing, and human head. A snake outside stands on its tail and belches fire; the chambers are named Het-tuau-Ra, Het-stau-kher-Aha, and Het-temtet-Ra.

A snake outside the chambers stands on its tail and belches fire through an opening under the roof near images of Ra.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE YI. / II I I I I AAAAAA / III I I I / D I I I 1; lines 3892-3998 confidence: high

A serpent invisible to the great god contains forms of the heads of the four children of Horus in its folds; it hears the god's voice daily and devours shades, enemy spirits, and hostile beings in the Tuat.

Both the invisible serpent and the nine fiery serpents perform destructive or warding functions in the Tuat.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTER IV. / CHAPTEE V. / I 1 I / LI I II I; lines 2832-3104 confidence: high

The serpent Tepazst is on the left of Sekri's horizon, lives by the voice of the primeval gods of the earth, comes forth and goes in, and presents offerings to the great god while unseeing and unseen.

Multiple serpents guard or flank the horizon, live by voice, flame, or Ra, and serpent Ter is asked to open sealed folds so Ra can pass.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTER IX. / I I I I / I I I I / C30 I I I; lines 6263-6389 confidence: high

A restored line describes uraei who kindle fires for the god who governs the Tuat by means of fire in their mouths and swallow their flames after the god has passed.

The passage includes uraei, serpents on the ground repelled by the fire-bodied beings, and staffs shaped like wriggling snakes.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat D I I I 1 / CHAPTEE VII. / I O I / I I I I; lines 4208-4511 confidence: high

Knife-bearing goddesses in the Tuat hack Apep each day and repulse the affairs of the enemies of Ra.

Apep is attacked in the Tuat, while Mehen or a monster serpent encloses or canopies Afu-Asar/Osiris, a uraeus appears among register beings, and a huge serpent carries Afu-Tem.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat EM-KHU-S, A / KHEFTIU / HEA, Y / NINE APES AND TWELVE FIERY SERPENTS I3; lines 601-685 confidence: high

"Twelve serpents, who throw fire forth from their mouths," described as those who "make light" in "the darkness in the Tuat"; captioned as "The twelve light-giving uraei."

The twelve serpents throw fire from their mouths and make light in the darkness in the Tuat.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I AAAAAA I I / CHAPTEE YI. / II I I I I AAAAAA / III I I I; lines 3350-3557 confidence: high

The great god addresses kings of the South, Heteptiu, kings of the North, and spirits, grants crowns, offerings, rites, peace, and commands: "Avenge ye me ... and hack in pieces the serpent Apep."

The great god commands kings, Heteptiu, and spirits to avenge him and hack the serpent Apep in pieces.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I AAAAAA I I / CHAPTEE YI. / II I I I I AAAAAA / III I I I; lines 3350-3557 confidence: high

The Serpent of Many Faces is "with his tail in his mouth"; it rises with an image, journeys west, travels to every place of the Tuat, and figures in it advance through the voice of Ra.

The Serpent of Many Faces is described with its tail in its mouth and as traveling west and to every place of the Tuat.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I AWVAA / I T I 1 I I / TCIIET-S / I I I I; lines 7605-7694 confidence: high

"herself is above the stars ... the eight stars which are about the heads of the two serpents; her work is to cast the living ones to Eu every day"

The passage mentions two serpents associated with eight stars and a god with two snakes' heads in place of a human head.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I D O / AWVNA / I M OH / II I I; lines 5595-5769 confidence: high

Aat-setekau is entered through the door Tes-khu and contains four uraei, each resting upon its instrument for weaving.

Aat-setekau contains four named uraei, each resting upon a weaving instrument, within a named Circle of the Am-Tuat.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I 1 / I I I II I / I I II / CHAPTER XI.; lines 7210-7276 confidence: high

The middle register contains the Boat of the Sun; the god stands in it under a canopy formed by the serpent Mehen's body and wears horns and a disk.

The serpent Mehen forms a canopy over the god, and the prow bears a disk encircled by a uraeus.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I A I / ADDRESS OF THE GODS TO RA IQ / CHAPTER 11. / KHAIBITU; lines 1177-1214 confidence: high

“The crook of Osiris ... and the upper half of a serpent called Met-en-Asak, i.e., ‘staff of Osiris.’”

A serpent called Met-en-Asak is glossed as the staff of Osiris, and the goddesses bear uraei on their heads.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I AA.'VAAA V / I I I I / I AAAAAA I I / CHAPTEE YI.; lines 3222-3347 confidence: high

Before the mummied gods is an enormous five-headed serpent called Asii-neau or Ash-hrau, Many-faced; its body forms an oval enclosing Afu, who lies on his back holding the beetle symbol of Khepera on his head.

An enormous five-headed serpent called Many-faced bends its body into an oval containing Afu.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / C30 I I I / CHAPTER X. / I I I I I I; lines 6612-6919 confidence: high

The great god commands figures with arrows, javelins, and bows to destroy his enemies in darkness, be at the portal of the horizon, follow his train in connection with the Mantit Boat, drive back the Sebi serpent of Neha-hra, and travel with him into the Eastern Hall of the horizon.

Weapon-bearing attendants of the great god are commanded to destroy enemies in darkness and are said to drive back the Sebi serpent of Neha-hra in thick darkness.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / CHAPTER XII. / I I I I I I I / AAAAAA I I I K; lines 8764-8782 confidence: high

The serpent Senmekhef burns up the enemies of Ea at dawn.

Senmekhef is explicitly called a serpent and burns up the enemies of Ea at dawn.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / I I I I / C30 I I I / CHAPTER X.; lines 6392-6609 confidence: high

The middle register shows the boat of the sun; the god stands under a canopy formed by Mehen, holding the symbol of life and a serpent sceptre.

Mehen forms a serpent canopy, a serpent serves as sceptre, Thes-heau accompanies the god into horizon and earth, and Ankh-ta lies in a boat.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / I I I I / III I I I / I I I I; lines 7983-8073 confidence: high

The condemned have bodies, spirits, souls, shadows, and heads cut or scattered; they will never again exist and are cast headlong into pits of fire, unable to flee the flames in the serpent Set-heh.

The condemned cannot escape flames located in the serpent Set-heh.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / I I I I / MAKET-NEB-S. / CHAPTEE III.; lines 1612-1889 confidence: high

The first boat, Uaa-Penat, “The boat which capsizeth,” contains three hawk-headed forms of Horus, Bak, Baket, two male steersmen, the serpent Teka-hra, and the aft steersman Nab-hra; one Horus form stands on a snake.

Named serpents occur in multiple boats, including Teka-hra, Set-em-iira-f, and Set-em-maat-f, and one Horus form stands on a snake.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / III I I I / I I I I / CHAPTER XII.; lines 8076-8388 confidence: high

"His gods draw him along by a cord, and he entereth into his tail and cometh forth from his mouth, and cometh to the birth under the form of Khepera"

The god enters a serpent's tail and comes forth from its mouth, and the boat is towed through the body of a serpent.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / III I I I / I I I I / CHAPTER XII.; lines 8391-8458 confidence: high

A group acts from or in relation to the serpent Ankh-neteru, tows the great god into the sky, and leads him along the ways of the upper sky.

The excerpt names the serpent Ankh-neteru and describes twelve goddesses carrying serpents that belch fire.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I I I I / CHAPTER IV. / CHAPTEE V. / I 1 I; lines 2734-2829 confidence: high

Within the oval lies a monster serpent with two snake heads, a bearded human head, and wings; between the wings stands Sekri as a hawk-headed man, below a female head at the top of the mound. The text above the snake heads is described as mutilated, with only the words “great god” clear.

The serpent inside the oval has two snake heads, a bearded human head, wings, and lives upon magical protection issuing from its mouth every day.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I I I I I / I 1 I / I I I I I I I / CHAPTER IV.; lines 2148-2400 confidence: medium

Ra and his crew leave their previous boat and enter a boat whose two ends terminate in serpent heads; the boat is drawn by four gods named Tun-en-maa, Her-uarfu, Ar-nefertu, and Shetai.

Ra and his crew change into a boat whose ends terminate in serpent heads, and the boat is drawn by four gods while its flames guide the passage through pools.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I I I I I / I 1 I / I I I I I I I / CHAPTER IV.; lines 2148-2400 confidence: high

Ra and his crew leave their previous boat and enter a boat whose two ends terminate in serpent heads; the boat is drawn by four gods named Tun-en-maa, Her-uarfu, Ar-nefertu, and Shetai.

The passage includes a serpent-ended boat, a human-headed serpent, three serpents moving on their bellies, and a uraeus guarding the head of the way.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I I I I I / I 1 I / I I I I I I I / CHAPTER IV.; lines 2403-2574 confidence: high

A three-headed serpent with hawk wings and two pairs of human legs is described as the warder of the holy way of Re-stau and as living on abundance from its wings, body, and heads.

Multiple serpents are central to the passage, including multi-headed, winged, boat-dwelling, male, female, and hidden-image serpents, several with warding or passage-guarding roles.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I II I / I I II / CHAPTER XI. / I AWVAA; lines 7278-7359 confidence: high

Twelve gods march before the boat of the god, bearing the serpent Meiiex on their heads.

Twelve gods march before the god's boat while bearing the serpent Meiiex on their heads.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I II / CHAPTER XI. / I AWVAA / I T I 1 I I; lines 7362-7602 confidence: high

Figures in the picture are before the great god, carry Mehen-ta on their heads into the city, and travel in the following of Ra into the Eastern Horizon.

Serpents appear as Mehen carried and made to travel, as crown-bearing hidden images at a door of darkness, as a winged figure with human legs, and as a mount for a mummied god.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I O I / I I I I / CHAPTEE VIIL / I O III I I 1 I; lines 4724-4832 confidence: high

The great god takes his place in the circles of hidden gods, speaks in his boat, and is towed through the city by the magical powers of the serpent Mehex; the gate, city, and guiding hour are named.

One serpent, Mehex, supplies magical power for towing, while another named serpent, Melien, forms a canopy over the god in the boat.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I T I 1 I I / TCIIET-S / I I I I / I I I I; lines 7697-7980 confidence: high

Nebt-ankhiu is seated on two side-by-side serpents apparently issuing from her feet; one hand grasps a serpent and the other is raised; three similarly seated goddesses before her are named Nebt-khu, Nert-abui, and Mer-ent-neteru.

Nebt-ankhiu sits on serpents appearing to issue from her feet, and three other goddesses are similarly seated.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat II I I / CHAPTER IX. / I I I I / I I I I; lines 6086-6261 confidence: high

"In the lower register" are "Twelve uraei," each "mounted" on an "instrument for weaving" and each pouring "forth fire from its mouth."

The lower register contains twelve uraei, a serpent-form group, each pouring fire from its mouth.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat II I I I I AAAAAA / III I I I / D I I I 1 / CHAPTEE VII.; lines 4001-4205 confidence: high

The god journeys through the city by utterances of the words of power of Isis and Ser/See against Neha-hra; uttering them turns back Apep, shuts him in Ament, and allows the utterer to be among those in the boat of Ra, while ignorance of the figures prevents repulsing Neha-hra.

Neha-hra/Apep is a serpent adversary whom the god travels against, who is turned back by words of power, and who is shown transfixed by knives, strangled, and fettered.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat III I I I / I I I I / CHAPTER XII. / I I I I I I I; lines 8461-8761 confidence: high

The lower register lists Nu, Nut, Hehu, Hehut holding paired signs; multiple named gods holding paddles or oars; Nesmekhef as a serpent pouring fire from its mouth; and ten gods with raised hands in adoration.

Nesmekhef is explicitly described as a deity in the form of a serpent that pours fire from its mouth.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat KHAIBITU / KHEFTIU, / I I I I / I I I I; lines 1488-1610 confidence: high

The speech tells the god to traverse the field, bind the Hau serpent, smite Neha-hra, and destroy or illuminate darkness in Ament while heaven and earth rejoice.

The god is commanded to bind the Hau serpent and smite Neha-hra, while Apep is the target of calamities and a foe against whom the god has been protected.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat LI I II I / I I I AA.'VAAA V / I I I I / I AAAAAA I I; lines 3153-3219 confidence: high

The entrance into the Sixth Division of the Tuat is through a lower-register door guarded by a serpent who opens it himself.

The Sixth Division entrance is a door guarded by a serpent that opens it itself.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat THE TITLE OF THE WOKK / I I I I / II MO I / CHAPTER I.; lines 220-418 confidence: high

In front of the Sektet Boat march the two Maat goddesses, Nekent-f with a spear or knife, Khenti Amentet, Sekhet or Sekhmet, Sehetch-ue, the Four Terms, and Tcha-unnut, beside whom is a serpent called Sa (?) standing on its tail.

A serpent stands beside Tcha-unnut, three named serpents glide before the lower boat, and the hawk-headed gods hold serpents.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I AAAAAA Q 0 / FIFTH HOUR OF THE NIGHT / THE PITS OF THE TUAT / THE SEVENTH HOUR; lines 10189-10245 confidence: high

Knowing the hour's picture and reciting the words of Isis and Ser repulses Apep and grants a place on Ra's boat; ignorance prevents repulsing Neha-hra.

Apep and Neha-hra appear as serpent or fiendish opponents who must be repulsed, bound, transfixed, or hacked apart for Ra's passage.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I AAAAAA Q 0 / FIFTH HOUR OF THE NIGHT / THE PITS OF THE TUAT / THE SEVENTH HOUR; lines 10189-10245 confidence: high

Neha-hra's shallows are 450 cubits long and full of his folds; the great god travels through the city as Mehen, and the knowing soul is protected from Neha-hra, hostile gods, and Ab-she.

The great god journeys under the form of Mehen, and Ra moves onward with Mehen over him as a canopy.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ANIMALS AND REPTILES 11 / ANTIQUITV OF EGYPTIAN MAGIC 13 / MODERN SUDANI SUPERSTITIONS 15 / IDEAS ABOUT THE BEETLE 17; lines 751-840 confidence: high

In the Creation Legend, Tiamat is described as a dragon-monster representing evil and darkness who conspires against the gods and creates a serpent brood for battle; the passage concludes that Babylonians and Assyrians attributed reason, passions, and language to animals.

In the cited Creation Legend, Tiamat is described as an evil-and-darkness dragon-monster who conspires against the gods and creates a serpent brood for battle.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ANTIQUITV OF EGYPTIAN MAGIC 13 / MODERN SUDANI SUPERSTITIONS 15 / IDEAS ABOUT THE BEETLE 17 / TALKING ANIMALS, TREES, ETC. 19; lines 843-921 confidence: high

The passage cites Genesis, where the serpent speaks to Eve, and Numbers, where Balaam's she-ass remonstrates with her master and sees the Angel of the Lord while he cannot.

The passage includes a speaking Genesis serpent and a huge serpent that speaks to a shipwrecked man in an Egyptian tale.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I APIS BULL AND RAM OF MENDES 27 / ANIMAL WORSHIP NOT TOTEMISM 29 / THE GODDESS NIT 31 / KING UNAS AS A GOD 33; lines 1431-1513 confidence: high

The general rendering says the sky rains, stars tremble, Aker’s bones tremble, and attendants flee when Unas rises in heaven like a god who lives on fathers and mothers; Unas is lord of wisdom, son of Tem, stronger than his father, accompanied by doubles, with conquered enemies beneath his feet, uraei on his brow, a serpent-guide before him, and protective powers.

Unas has uraei on his brow and a serpent-guide before him; Budge interprets these as serpent spirits made friendly toward man.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CHAFPER VII / THE OLDEST COMPANY OF THE GODS AND / THE FIRST EIGHT GODS 283 / KEKUI AND KEKUIT 285; lines 11990-12066 confidence: medium

The passage says Hehu is shown frog-headed in one group and serpent-headed in another, while Hehut is shown in the form of Nut in one group and with a cat head in another.

The passage repeatedly describes the primeval deities as frog-, serpent-, cat-, or crocodile-associated forms.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CHAPTER IX / BOATS OF THE SUN 323 / RA AND APEP 325 / RA AND APEP 327; lines 14516-14602 confidence: high

The passage says the Books of Overthrowing Apep imply a first fight between Ra and Apep, and that the Sun-god's means of destroying his foe resembled Marduk's slaying of Tiamat; it also says a common source for Egyptian and Sumerian versions is probable.

The passage frames Ra's conflict with Apep as a fight in which the Sun-god destroys his foe, and it identifies Apep's papyrus form as a serpent.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CHAPTER IX / BOATS OF THE SUN 323 / RA AND APEP 325 / RA AND APEP 327; lines 14516-14602 confidence: high

Apep is described in Egyptian papyri as a serpent with a knife in each undulation, fastened by the neck with a chain along which Serqet is stretched; the chain end is held by a god, and Apep is also chained to the ground by five chains.

Apep is represented as a serpent pierced by knives in each undulation, fastened by a neck chain, and chained to the ground by five chains.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CHAPTER XI / THE LEGEND OF RA AND ISIS / HIEROGLYPHIC TEXT WITH TRANSLITERATION AND / TRANSLATION; lines 16408-17201 confidence: high

Isis kneads Ra's spittle with earth, fashions it into a sacred serpent in the form of a dart, and leaves it lying on the path where the great god journeys through his two lands.

Isis makes a sacred serpent from Ra's spittle and earth, places it on his path, and it bites Ra.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CHAPTER XI / THE LEGEND OF RA AND ISIS / HIEROGLYPHIC TEXT WITH TRANSLITERATION AND / TRANSLATION; lines 16408-17201 confidence: medium

Ra comes every day before his sailors, is established on the throne of the two horizons, has become old, and his exudations and spittle fall from his mouth to the ground.

Ra's fallen spittle and earth become the material for the sacred serpent that wounds him.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CULT OF HELIOPOLIS 333 / HYMNS TO RA 335 / HYMN TO RA 337 / THE PRAISES OF RA 339; lines 15030-15117 confidence: high

"The Serpent-fiend hath fallen, his arms are hewn off, the knife hath cut asunder his joints. Ra liveth by Maat the beautiful."

The serpent-fiend falls, is cut apart, and Nak, a serpent fiend, is condemned to fire.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF THE WICKED 261 / HELL AND THE DAMNED 265 / THE HELL OF THE GNOSTICS 267 / RA AND APEP 269; lines 11296-11413 confidence: high

A nameless mummy reports angels with knives and goads, the soul torn from the body and carried to Amentet, torment among reptiles, a deep pit with seven-headed reptiles, and a serpent that devours and crushes the soul with Saturday/Sunday respite.

The passage repeatedly associates punishment, hostility to the dead and living, and the enemy of Ra with reptiles, serpents, and Apep/Apepi.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF THE WICKED 261 / HELL AND THE DAMNED 265 / THE HELL OF THE GNOSTICS 267 / RA AND APEP 269; lines 11296-11413 confidence: medium

"The type and symbol of all enmity to Ra... was the arch-serpent Apep or Apepi, which attacked him daily, and was overcome daily."

Apep/Apepi is described as attacking Ra daily and being overcome daily, and the rite aims to make his attacks on the sun ineffective.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF THE WICKED 261 / HELL AND THE DAMNED 265 / THE HELL OF THE GNOSTICS 267 / RA AND APEP 269; lines 11296-11413 confidence: high

The ritual extract declares Apepi fallen into flame, stabbed in the head, deprived of his name, struck with darts, dismembered, burned, placed before the boat of Ra, tied with a steel fetter, and repulsed by Horus.

The recitation describes Apepi as stabbed, pierced, burned, dismembered, and bound by a steel fetter before Ra's boat under Horus's decree.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DIVISIONS OF THE UNDERWORLD / TCHET-F / TCHET-F, / DIVISIONS OF THE TUAT; lines 8632-8778 confidence: high

The First Division includes the entrance from this world to the Tuat, standards, the central sun boat, a beetle disk encircled by a tail-in-mouth serpent, Sa in the bows, Heka in the stern, and a serpent-guarded pylon.

Serpents guard pylons, encircle the beetle disk, protect the shrine as Mehen, appear as Apepi/Apep the enemy, drop fire as uraei, and appear under Osiris.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DIVISIONS OF THE UNDERWORLD / TCHET-F / TCHET-F, / DIVISIONS OF THE TUAT; lines 8632-8778 confidence: high

At the entrance to the Second Division the pylon is guarded by a huge serpent; humans direct words of power against Apep; the boat contains a ram-headed god in a shrine protected by Mehen and is towed by four beings of the Tuat.

Apep/Apepi is opposed by words of power and incantations, then his head is to be cut off and his body hacked apart at the joints.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DIVISIONS OF THE UNDERWORLD / TCHET-F / TCHET-F, / DIVISIONS OF THE TUAT; lines 8781-8890 confidence: medium

The pylon of the Fifth Division or Fifth Hour is called Arit; its serpent guardian is Teka-hra; jackal-headed mummies Aau and Tekemi stand at opposite ends of the corridor.

The Fifth Division has a named pylon guarded by a serpent, with jackal-headed mummies stationed at corridor ends.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DIVISIONS OF THE UNDERWORLD / TCHET-F / TCHET-F, / DIVISIONS OF THE TUAT; lines 8781-8890 confidence: medium

Two groups of six women personify the twelve hours in the Tuat; between them is the serpent Herert, who is said to "give birth to twelve young ones to devour the hours."

Herert gives birth to twelve young ones that devour the twelve hours personified by women; another long serpent is held by ladder-bearers in Ament.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I FIFTH HOUR OF THE NIGHT / THE PITS OF THE TUAT / THE SEVENTH HOUR / THE SEVENTH HOUR; lines 10248-10294 confidence: high

Af-Asar, Flesh of Osiris, is seated beneath a canopy made from a form of the serpent Mehen; Shepes, a form of Thoth, is behind him.

A form of the serpent Mehen forms a canopy over Af-Asar, and Tem is seated on a nearby serpent.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I FIRST HOUR OF THE NIGHT 207 / SECOND HOUR OF THE NIGHT 211 / THIRD HOUR OF THE NIGHT 215 / FOURTH HOUR OF THE NIGHT; lines 9864-9895 confidence: high

The illustrated Fourth Hour shows Ra's boat in a new country filled with huge fearsome snakes, under Seker's presidency, with no river, lined banks, or distributable fields.

The region is filled with huge fearsome snakes, and Ra's boat is itself formed as a serpent with a head at each end.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I FOURTH HOUR OF THE NIGHT / AAAAAA Q 0 / FIFTH HOUR OF THE NIGHT / THE PITS OF THE TUAT; lines 10063-10186 confidence: high

A serpent body is bent into an irregular oval; inside lies Nfu, called Flesh, touching a beetle on his head. The passage suggests he may represent the dead body of Khepera and contrasts him with the Sun-god in the boat called Flesh of Ra.

Apepi or Apep is a serpent to be slain, turned back by magical words, and wounded by the great god; additional serpent figures guard or contain divine forms.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I GNOSTIC MAGICAL NAMES 281 / CHAFPER VII / THE OLDEST COMPANY OF THE GODS AND / THE FIRST EIGHT GODS 283; lines 11895-11987 confidence: medium

Nu is depicted in human form holding a sceptre, with a frog head surmounted by a beetle, or with a snake head; Nut is depicted in human form, with a uraeus head surmounted by a disk, or with a cat head.

Nu is said to be represented with a snake head, and Nut with the head of a uraeus surmounted by a disk.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR OF THE DEAD 437 / NEKHEBET 489 / UATCHET 441 / UATCHET 443; lines 21539-21622 confidence: high

In Chapter XVII, a god protects Uatchet's son Horus by shaking hair over him; Uatchet appears as a serpent twined around papyrus and is called the Eye of Ra.

Uatchet appears as a serpent, comes as the living Uraeus to the mummy, and is said to destroy the foes of the deceased.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR OF THE DEAD 437 / NEKHEBET 489 / UATCHET 441 / UATCHET 443; lines 21539-21622 confidence: high

Certain bones in the head of the deceased are identified with the Uatchti goddesses, Nekhebet and Uatchet.

Uatchet and Nekhebet are named as paired Uatchti goddesses and are described as rising on the mummy's head and brow, as they do for Ra.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437 / NEKHEBET 489 / UATCHET 441; lines 21456-21536 confidence: high

Uatchet/Uatchit is described as a goddess worshipped under serpent form, identified with Isis at an early period, and associated with the worship of Horus, son of Isis, at Per-Uatchet.

Uatchet is worshipped in serpent form, appears as a winged serpent, and helps Isis during her hidden retreat.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HELL AND THE DAMNED 265 / THE HELL OF THE GNOSTICS 267 / RA AND APEP 269 / RA AND APEP 271; lines 11416-11498 confidence: high

Rubric prescribes saying the chapter over an Apepi figure on new papyrus in green ink, enclosing and tying it, burning it daily, stamping and defiling it with the left foot, spitting four times, and reciting triumphs of Ra, Horus, and P-aa.

The formula says Ra triumphs over Apepi, while later instructions identify serpent figures and call one Apep the Enemy.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HELL AND THE DAMNED 265 / THE HELL OF THE GNOSTICS 267 / RA AND APEP 269 / RA AND APEP 271; lines 11416-11498 confidence: high

The passage says Egyptians feared and propitiated snakes, used charms and incantations to keep reptiles from the dead, and that Book of the Dead recensions contained chapters preserving the dead from snake attacks.

The passage says Egyptians used charms, incantations, and formulae to protect the dead from snakes, and that every recension of the Book of the Dead contained chapters preserving the dead from snake attacks.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HELL AND THE DAMNED 265 / THE HELL OF THE GNOSTICS 267 / RA AND APEP 269 / RA AND APEP 271; lines 11416-11498 confidence: high

Instructions describe a serpent with tail in mouth and knife in back, and additional serpent figures with faces of cat, crocodile, duck, and white cat, each named and knife-pierced.

The instructions describe serpent figures with the faces of a cat, crocodile, duck, and white cat, each with a knife in its back and named for the rite.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HIEROGLYPHIC TEXT WITH TRANSLITERATION AND / TRANSLATION / A I I I I / T III; lines 17204-17321 confidence: low

"She said, What is this, 0 father god ? What is it ? A snake"

Isis questions the father god and the passage ends by mentioning a snake.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET / O J.I / HORUS OF BEHUTET 477 / HORUS OF BEHUTET 479; lines 23074-23141 confidence: high

Horus takes the form of a winged disk, places himself in the bows of Ra's boat, and takes Nekhebet and Uatchit in the form of two serpents to destroy crocodiles and hippopotamuses.

Nekhebet and Uatchit accompany Horus in the form of two serpents for the purpose of destroying crocodiles and hippopotamuses.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 477 / HORUS OF BEHUTET 479 / HORUS OF BEHUTET 481 / HORUS OF BEHUTET 483; lines 23231-23314 confidence: high

Horus changes into the winged sun-disk with uraei and takes Nekhebet and Uatchit as two serpents to consume remaining rebels with fire.

Horus assumes the winged sun-disk with uraei, the serpent goddesses accompany it, and the emblem is installed in sanctuaries and temple entrances to drive away evil.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 477 / HORUS OF BEHUTET 479 / HORUS OF BEHUTET 481 / HORUS OF BEHUTET 483; lines 23231-23314 confidence: high

Horus changes into the winged sun-disk with uraei and takes Nekhebet and Uatchit as two serpents to consume remaining rebels with fire.

Nekhebet and Uatchit take serpent form so that they may consume remaining rebels with fire.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 483 / HORUS OF BEHUTET 485 / HORUS, SON OF ISIS 487 / HORUS, SON OF ISIS 489; lines 23484-23592 confidence: medium

Budge says the legend is very old, a version of older combats of Ra and Apep, Heru-ur and Set, and Heru-Behutet and Set, and a source of post-Christian dragon-overthrow legends involving kings and heroes such as Alexander the Great and Saint George.

Budge states that the Horus-Set legend is a version of older Egyptian combats and one source for post-Christian legends of dragons overthrown by kings and heroes.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS, SON OF ISIS 487 / HORUS, SON OF ISIS 489 / HORUS, SON OF ISIS 491 / HORUS, SON OF ISIS 493; lines 23669-23707 confidence: medium

Another depiction gives Horus seven heads, including bull, ram, cat, and crocodile heads, a human ithyphallic body, bull legs and hoofs, bird wings, a knife, and a serpent.

One seven-headed form of Horus holds a serpent in one hand.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HYMNS TO RA 335 / HYMN TO RA 337 / THE PRAISES OF RA 339 / THE PRAISES OF RA 341; lines 15120-15211 confidence: medium

Ra is called "the avenger of Nu" and "the two Uraei who bear their two feathers [on their heads]."

Ra is called the two Uraei bearing feathers, and the passage also names the double Circle and double hidden place.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I I I I 4 / CHAPTER IX / BOATS OF THE SUN 323 / RA AND APEP 325; lines 14443-14513 confidence: high

Apep is described as a monster referred to as crocodile and serpent; he is to be speared, gashed, cut apart with red-hot knives, dismembered, scorched, roasted, shrivelled, and consumed by fire.

Apep is explicitly described as a monster referred to as crocodile and serpent, then subjected to spearing, cutting, dismemberment, and burning.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I IIIIIIIII / HYMN TO PTAH-TANEN / HYMN TO PTAH-TANEN 511 / ASAR-HAPI OR SERAPIS; lines 24541-24652 confidence: medium

Sekhet is described as Ptah’s principal female counterpart, sister and wife, and mother of Nefer-Tem; she is depicted as a woman with a lioness head and a solar disk encircled by a uraeus, or sometimes only a uraeus.

Sekhet is depicted with a lioness head and a solar disk encircled by a uraeus, and both Sekhet and Bast are described as lioness-headed.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I IDEAS ABOUT THE BEETLE 17 / TALKING ANIMALS, TREES, ETC. 19 / THE DOG-HEADED APE 21 / ANTIQUITY OF SERPENT WORSHIP 23; lines 1004-1083 confidence: high

Egypt is described as infested with venomous snakes and noxious reptiles; the text of Unas contains short magical formulae, many directed against serpents and fierce animals.

The passage presents serpents as threats requiring magical formulae and prayers, especially for the protection of dead bodies and the deceased in the Underworld.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I IDEAS ABOUT THE BEETLE 17 / TALKING ANIMALS, TREES, ETC. 19 / THE DOG-HEADED APE 21 / ANTIQUITY OF SERPENT WORSHIP 23; lines 1004-1083 confidence: high

The uraeus was venerated in predynastic Lower Egypt, especially at Per-Uatchet/Buto, and the uraeus goddess was called Uatchet or Uatchit.

The uraeus is described as highly venerated in predynastic Lower Egypt, centred at Per-Uatchet/Buto, and personified as the goddess Uatchet or Uatchit.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I INDIGENOUS BELIEFS 9 / ANIMALS AND REPTILES 11 / ANTIQUITV OF EGYPTIAN MAGIC 13 / MODERN SUDANI SUPERSTITIONS 15; lines 669-748 confidence: medium

A harmless snake about eight feet long came to drink, was killed, and locals believed a king's spirit had been killed and that divine companion spirits would take vengeance.

A harmless snake that came to drink was killed, and locals were certain that the spirit of a king had been killed.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ISIS THE ENCHANTRESS 363 / THE SUN-GOD RA 365 / THE SUN-GOD RA 367 / THE COW-GODDESS NUT 369; lines 16323-16405 confidence: high

The passage’s general meaning is that Ra expects Seb to watch serpents in the earth; although Ra will go to the uppermost regions of heaven, his light will find the serpents in their holes and watch them.

Seb is to watch serpents in the earth; Ra’s light will find them in their holes, and knowledgeable people receive spells and charms to draw them out.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I NEKHEBET 489 / UATCHET 441 / UATCHET 443 / BAST 445; lines 21625-21705 confidence: medium

Bast is represented as a woman with a cat’s head, sometimes as lioness-headed with a snake; she holds a sistrum and an aegis with a cat or lioness head. Her earliest worshipped form is said to be a cat, with lioness identification probably later.

One form of Bast has a lioness head surmounted by a snake.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I O J.I / HORUS OF BEHUTET 477 / HORUS OF BEHUTET 479 / HORUS OF BEHUTET 481; lines 23144-23228 confidence: high

Set changes into a hissing serpent and hides in a hole; Ra says Horus should stand above the hole as a pole topped with Horus's head so the serpent cannot emerge; Horus stands over him as a pole or staff topped with a hawk head.

Set/Ba becomes a hissing serpent, hides in a ground-hole, and Horus is placed over the hole in pole or staff form so the serpent cannot come forth again.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297 / CREATION OF MAN 299 / POWER OF THE NAME 301; lines 12655-12786 confidence: low

Budge says the wording seems to indicate that vegetation and reptiles, including worms or serpents, came from Rem and tears of Khepera, but the rendering is uncertain.

The passage says the words seem to indicate that vegetation and reptiles, including worms or serpents, proceeded from Rem and were products of tears from Khepera.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297 / CREATION OF MAN 299 / POWER OF THE NAME 301; lines 12789-12899 confidence: medium

The passage says the Eye of Nu was endowed with power or splendour, or with the serpent; it became enraged at finding another growth in its place, attacked the bushes or light clouds, then took position in the god's face and ruled the whole earth.

The Eye of Nu is described as endowed with power or splendour, or with the serpent, before its enraged action and enthronement in the god's face.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND APEP 271 / TUAT AND GEHENNA 273 / HALLS OF GEHENNA 275 / APEP AND TIAMAT 277; lines 11669-11751 confidence: high

The passage says Hebrew cosmogony borrowed from Babylonian sources but did not borrow Tiamat directly; Tiamat played a role like Apep/Apepi, warred against Marduk, and embodied physical and moral evil, while the Hebrew serpent was cunning rather than a daily sun-fighting power.

The passage presents Marduk killing Tiamat and Gabriel, with Yahweh’s assistance, killing Leviathan; Apep/Apepi is also treated as a comparable monster figure.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND APEP 271 / TUAT AND GEHENNA 273 / HALLS OF GEHENNA 275 / APEP AND TIAMAT 277; lines 11669-11751 confidence: high

The passage reports cuneiform measurements for Tiamat and calculates the monster as about 300 miles long, with a mouth about 10 feet wide and undulations six miles high, moving in water.

Tiamat is described as an enormous monster moving in water; Hebrew materials refer to a serpent at the sea bottom and to Leviathan or dragons in the waters.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND APEP 271 / TUAT AND GEHENNA 273 / HALLS OF GEHENNA 275 / APEP AND TIAMAT 277; lines 11669-11751 confidence: medium

The passage interprets Tiamat as originally rain clouds, mist, and fog over the Tigris and Euphrates that, from the desert, looked like a huge serpent stretched along the river.

The passage explains Tiamat as rain clouds, mist, and fog over the Tigris and Euphrates that look like a huge serpent from the desert.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND APEP 271 / TUAT AND GEHENNA 273 / HALLS OF GEHENNA 275 / APEP AND TIAMAT 277; lines 11669-11751 confidence: medium

The passage lists Hebrew scriptural allusions to a great nature serpent: a serpent at the bottom of the sea in Amos, Leviathan and dragons in the waters in Psalms, and Rahabh and the serpent in Isaiah; it also links Rahabh with Egypt as home or symbol of Apepi.

The passage notes that Rahabh may refer to Egypt as the home or symbol of Apepi and that Nebuchadnezzar II and the King of Assyria are identified with Leviathan.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA WORSHIP 329 / HELIOPOLIS 331 / CULT OF HELIOPOLIS 333 / HYMNS TO RA 335; lines 14860-14941 confidence: medium

The hymn says the deity knit mountains together, made mankind, beasts, heavens, and earth; Maat embraces him at morning and evening; he travels across the sky; Nak the serpent-fiend has fallen and has his arms cut off; the Sektet boat receives fair winds.

Nak is called a serpent-fiend and is described as fallen with arms cut off; Thoth is stationed in the solar boat to destroy all foes.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA-TEM OF HELIOPOLIS 351 / SHRINES OF TEM 353 / KHEPERA 355 / THE FATHER OF THE GODS 357; lines 15951-16024 confidence: medium

Ra is said to be regarded as God by theologians, while magicians, astrologers, and soothsayers held other views; magical texts were recited or worn as antidotes to poison and sickness, especially when they narrated divine deliverance from poison or poison-caused sickness.

The passage says the texts were especially powerful when they narrated a divine being delivered from death by poison or poison-caused sickness, and later specifies a case involving a venomous serpent bite.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SECOND HOUR OF THE NIGHT 211 / THIRD HOUR OF THE NIGHT 215 / FOURTH HOUR OF THE NIGHT / AAAAAA Q 0; lines 9898-10006 confidence: high

Ra's boat travels through thick darkness that his usual light cannot penetrate, and flames from the serpent forming the body of the boat help him onward.

A serpent forms the body of Ra's boat, many serpents and serpent monsters are passed in the Fourth Hour, and serpents guard or watch Seker's hidden land and image.
read in the book →
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: high

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.

The serpent is made from Ra's spittle and earth by Isis, placed in his path, and bites him, causing poison to spread through his body.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SIXTH DIVISION OF THE TUAT / SEVENTH DIVISION OF THE TUAT 191 / ELEVENTH DIVISION OF THE TUAT 201 / TWELFTH DIVISION OF THE TUAT; lines 9396-9478 confidence: high

The pylon of the Twelfth Division or Twelfth Hour is called Tesert-baiu, “Red-Souls”; Sebi, Akhekhi, and Pai are named in a fragmentary pylon/corridor context.

The pylon sequence includes serpent gods Sebi and Reri, and Reri’s pylon is guarded by the uraei of Isis and Nephthys.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS 53 / SLAYER AND EATER OF THE GODS 55 / COMPOSITE ANIMAL-GODS; lines 2803-2849 confidence: medium

Setcha is the creature with the body of a leopard and the head and neck of a serpent.

Setcha is described as having the head and neck of a serpent joined to the body of a leopard.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SLAYER AND EATER OF THE GODS 55 / COMPOSITE ANIMAL-GODS / COMPOSITE ANIMAL-GODS / COMPOSITE ANIMAL-GODS; lines 2901-2983 confidence: high

Monster serpents are said to have prototypes in huge primeval serpents; Apep is described as originally a huge serpent living in a mountain on the western bank of the Nile.

The passage says Egyptian monster serpents had prototypes in huge primeval serpents and describes Apep as originally a huge serpent in a western-bank mountain.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TCHET-F / TCHET-F, / DIVISIONS OF THE TUAT / SIXTH DIVISION OF THE TUAT; lines 8893-9009 confidence: medium

Ra addresses the gods towing his boat, orders them to draw him along toward the serpent Ennutchi, praises those who spoke truth on earth, and grants them cakes, wind, green herbs, and a place among gods of right and truth.

Ra orders the boat-towing gods to draw him toward the hidden shoulders who bear the serpent Ennutchi.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TCHET-F, / DIVISIONS OF THE TUAT / SIXTH DIVISION OF THE TUAT / SEVENTH DIVISION OF THE TUAT 191; lines 9012-9158 confidence: high

The serpent guarding the pylon of the Seventh Division or Seventh Hour is called Akhan-maati; the passage notes that mutilation prevents naming the pylon or entrance guardian elsewhere in the scene.

Serpents guard pylons, a rope is made to resemble a serpent, Kheti emits fire against enemies, and Tepi appears in the Ninth Division assemblage.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TCHET-F, / DIVISIONS OF THE TUAT / SIXTH DIVISION OF THE TUAT / SEVENTH DIVISION OF THE TUAT 191; lines 9160-9288 confidence: high

A group including human forms, apes, and women holds ropes; three men restrain the prostrate ass-eared Aai with a rope and pikes, while Apep and a serpent-tailed crocodile appear before him and magical speech summons Apep to slaughter.

Apep is presented as a serpent arch-fiend and foe of the sun-god; divine beings attack, chain, and destroy him or his associated enemies to prevent an attack on the sun-god's boat.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE CIRCLES OF THE THAT / THE CIRCLES OF THE TUAT 241 / THE TENTH HOUR / THE PITS OF THE TUAT 255; lines 10733-10815 confidence: high

While a god speaks, stationary beings cry out and acclaim him; their souls live on voices of uraei from their feet. Winds in the Tuat are diverted from four goddesses' faces by their raised hands, with the author noting a possible dawn-wind allusion.

Serpent imagery appears in Horus's uraeus and serpent-headed weapon, in the huge serpent Set that devours escaping enemies, and in the uraei whose voices sustain souls.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE CIRCLES OF THE TUAT 241 / THE TENTH HOUR / THE PITS OF THE TUAT 255 / THE TWELFTH HOUR 257; lines 10818-10939 confidence: high

The Twelfth Hour brings Ra into a Circle at the edge of thick darkness; he journeys by boat, the bow disk is replaced by Khepera's beetle, and twelve gods and twelve women are involved in towing through the serpent Ka-en-Ankh-neteru.

One serpent serves as the passage through which the solar boat is reborn; goddesses bear serpents and emit protective flames; another serpent, Nesmekhef, slaughters Ra's enemies.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE EIGHTH HOUR / THE CIRCLES OF THE THAT / THE CIRCLES OF THE TUAT 241 / THE TENTH HOUR; lines 10597-10730 confidence: high

Four goddesses each have a serpent hanging down the back; a standard with the head of Set appears; Set is guardian of the Tenth Hour and journeys with Ra; the goddesses shed light on Ra's path.

Serpents occur repeatedly as back-serpents for goddesses, around the solar disk, as Mehen, as uraei, as winged and stellar beings, and as Shetu, which emits life for Ra.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I / DIVINE ORIGIN OF KINGS 3 / INDIGENOUS BELIEFS 9 / ANIMALS AND REPTILES 11; lines 501-583 confidence: high

Hostile spirits are linked with animals and reptiles; Apep is named as the “serpent- devil of mist, darkness, storm, and night,” with fiends called the “children of rebellion.”

Apep is described as a great serpent-devil and formidable opponent of the Sun-god.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE HEART AND WORDS OF POWER 43 / APPENDIX TO CHAPTER I / UNAS, THE SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS; lines 1965-2028 confidence: high

“His gods are on him. His uraei are on his brow. The serpent guide of Unas is before him.”

The passage places uraei on Unas’s brow and a serpent guide before him.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE HELL OF THE GNOSTICS 267 / RA AND APEP 269 / RA AND APEP 271 / TUAT AND GEHENNA 273; lines 11501-11584 confidence: high

Ra, the dead Sun-god or Flesh of Ra, is reborn into the new day after being drawn in his boat through a serpent; the passage connects this to snakes sloughing their skins and says the serpent lay between the end of the Tuat and this world.

Ra, the dead Sun-god, is reborn into the new day only after being drawn in his boat through the body of a serpent located between the Tuat and this world.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE HELL OF THE GNOSTICS 267 / RA AND APEP 269 / RA AND APEP 271 / TUAT AND GEHENNA 273; lines 11501-11584 confidence: medium

Ra, the dead Sun-god or Flesh of Ra, is reborn into the new day after being drawn in his boat through a serpent; the passage connects this to snakes sloughing their skins and says the serpent lay between the end of the Tuat and this world.

The passage explicitly connects Egyptian depiction of Ra emerging as a new being from a serpent with observation of snakes sloughing their skins and appearing improved.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PITS OF THE TUAT / THE SEVENTH HOUR / THE SEVENTH HOUR / THE EIGHTH HOUR; lines 10297-10362 confidence: high

The Eighth Hour is named Nebt Ushau, with pylon city Tebat-neteru-s; Ra passes in his boat under Mehen’s protection, and gods tow him at the command of the mighty snake.

Mehen, a mighty snake, protects Ra’s boat and commands the towing gods.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PITS OF THE TUAT 255 / THE TWELFTH HOUR 257 / DESTRUCTION OF THE WICKED 261 / HELL AND THE DAMNED 265; lines 11126-11202 confidence: high

In the quoted Coptic text, Mary asks Jesus to describe outer darkness and its punishment places; Jesus replies that outer darkness is a great serpent with its tail in its mouth.

The quoted Pistis Sophia material identifies outer darkness as a great serpent with its tail in its mouth, outside and surrounding the world, containing punishment places.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PITS OF THE TUAT 255 / THE TWELFTH HOUR 257 / DESTRUCTION OF THE WICKED 261 / HELL AND THE DAMNED 265; lines 11126-11202 confidence: medium

The tenth hall contains many governors and a seven-headed serpent, each head having its own true face; the one over them is called Xarmarokh.

The tenth hall includes a serpent with seven heads, each head having its own true face.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRAISES OF RA 347 / TEM OF HELIOPOLIS 349 / RA-TEM OF HELIOPOLIS 351 / SHRINES OF TEM 353; lines 15659-15752 confidence: high

The inscriptions refer to the 'Holy serpent'; part of the temple buildings is described as the house of the snake-god Qerliet, and Budge says it is tolerably certain that Tem was worshipped in one form as a huge serpent.

The passage cites a Holy serpent, the house of the snake-god Qerliet, and the conclusion that one form of Tem's worship was as a huge serpent.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437 / NEKHEBET 489; lines 21368-21453 confidence: high

In uraeus form Nekhebet stands with her twin sister Uatchet on Ra’s brow, and both goddesses destroy the god’s enemies.

Nekhebet and Uatchet are called twin sisters, appear as paired uraei on Ra’s brow, destroy his enemies, and are represented as right/south and left/north serpents beside temple winged disks.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEVENTH HOUR / THE EIGHTH HOUR / THE CIRCLES OF THE THAT / THE CIRCLES OF THE TUAT 241; lines 10396-10577 confidence: high

On the left are twelve uraei, each emitting fire from the mouth; they kindle fire for the god in the Tuat, and after he passes they eat up the fire they poured forth to light his path.

The passage includes fire-emitting uraei, a serpent held as Ra's staff, the serpent Ankh-ta, the enemy serpent Neha-hra, and serpents bearing a solar disk or generating goddess-souls.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE TWELFTH HOUR 257 / DESTRUCTION OF THE WICKED 261 / HELL AND THE DAMNED 265 / THE HELL OF THE GNOSTICS 267; lines 11205-11293 confidence: high

The extract names animal-faced governors in halls and states: "These twelve governors are in the serpent of outer darkness" and change face according to the hour.

Outer darkness is associated with a serpent or dragon, and the later punishment scene includes serpents surrounding the worm and casting souls before him.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TRANSLATION / A I I I I / T III / Q D (3; lines 17324-17715 confidence: high

The holy god speaks of passing through the two lands and his country to see what he had created, and says he was bitten by an invisible snake.

The divine speaker says he was bitten by an invisible snake and then reports severe bodily symptoms.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TUAT AND GEHENNA 273 / HALLS OF GEHENNA 275 / APEP AND TIAMAT 277 / SEVEN-HEADED SERPENT 279; lines 11754-11826 confidence: high

Revelation xii.3 and xiii.1 mention a great red dragon and a beast, each with seven heads and ten horns; Budge states these were not derived from Babylonia and that hell of fire was borrowed from Egypt.

The passage repeatedly identifies seven-headed dragon, beast, basilisk, and Egyptian serpent figures, and connects them through Budge’s origin claim.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TUAT AND GEHENNA 273 / HALLS OF GEHENNA 275 / APEP AND TIAMAT 277 / SEVEN-HEADED SERPENT 279; lines 11754-11826 confidence: medium

Budge states that Revelation’s seven-headed dragon and beast and Pistis Sophia’s seven-headed basilisk serpent originate in the Pyramid Texts’ seven-headed serpent; he also compares Revelation ix.19 serpent-headed horse tails to a Tuat Pylon monster with a crocodile body and serpent-headed tail.

A Tuat Pylon monster is described as crocodile-bodied with a tail made from a writhing serpent’s body and a serpent head at its tip.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TWELFTH DIVISION OF THE TUAT / FIRST HOUR OF THE NIGHT 205 / BOOK OF THE UNDERWORLD / FIRST HOUR OF THE NIGHT 207; lines 9544-9672 confidence: high

The Eater of the Ass is identified as the great serpent of darkness, probably Apepi; the Ass is a form of the Sun-god, and there is continual war between the Ass and the serpent.

The Eater of the Ass is identified as a great serpent of darkness, probably Apepi, in continual war with the Ass form of the Sun-god.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 22101-22242 confidence: medium

The rubric to Chapter 163 is described as having a serpent on legs and two utchat eyes on legs, and ordering a god of the lifted hand with Net’s face, plumes, and hawk-like back to be drawn in one utchat pupil.

The rubric vignette includes a serpent on legs, two utchat eyes on legs, and a Net-faced figure in an utchat pupil.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA / P J / SET AND HORUS 245 / SET AND BABA 247; lines 14701-14791 confidence: high

The serpent and Set animal are called common symbols of Set; Set may be represented as a man with beard and tail, accompanied by Nephthys, and is described as personifying darkness, evil, and waters resisting light and order.

The passage names serpent and Set animal as common symbols, lists Apep and other creatures as symbols or habitations, and describes a serpent-fiend model being hewn in ritual.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AMEN-HETEP IV. 83 / CHAPTER V / TEM, SHU, TEFNUT 87 / SHU AND TEFNUT 89; lines 4734-4845 confidence: medium

Shu may bear a lion hind-quarter sign and hold sceptres; one cited picture shows him grasping a scorpion, serpent, and hawk-headed sceptre. Tefnut appears as a woman with solar disk encircled by a serpent, as lioness-headed with uraeus, or as a lioness.

Tefnut wears a solar disk encircled by a serpent and may have a uraeus above her lioness head.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II BAR-BAAL 281 / RESHPU / SUTEKH-GODS 283 / BES 285; lines 16476-16561 confidence: medium

On the Metternich Stele, Bes wears plumes of Shu and light/air gods, horns of Amen or the Ram of Mendes, eight knives, and an emblem of a million years; he holds sovereignty and dominion emblems like Osiris and crushes serpents.

Bes holds and crushes serpents and stands on an oval containing Typhonic beasts, with the passage inferring that he is lord of them all.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II BEETLE 381 / FISHES 383 / INDEX / INDEX; lines 23643-23808 confidence: medium

“Amen, a serpent.”

The index identifies Amen as a serpent.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER I / AMEN OF THEBES 3 / HYMN TO AMEN-RA 5 / HYMN TO AMEN-RA; lines 869-945 confidence: high

“Thy flame maketh thine enemies to fall”; the Eye overthrows Sebdu fiends and pierces the serpent-fiend Nak, making it vomit what it swallowed.

The deity's flame makes enemies fall, and his Eye overthrows fiends and pierces Nak, called a serpent-fiend.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER V / TEM, SHU, TEFNUT 87 / SHU AND TEFNUT 89 / SHU 91; lines 4848-4935 confidence: high

Chapters xxxiii and xxxv say Shu has power over serpents; Chapter xcviii says Shu makes the deceased stand by the ladder that would take him to heaven, and the passage notes the ancient Egyptian belief that souls needed a ladder to ascend from earth to heaven.

Shu is said to possess power over serpents.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CIPPI OF HORUS / METTERNICH STELE / D X J3 / METTEHNICH STELE; lines 15669-15792 confidence: high

Horus spears a crocodile led captive by Ta-urt; Harpocrates sits on a crocodile under a serpent; a lion, two scorpions, and an oryx are symbols of Set; seven serpents are pierced by arrows or darts; a king's chariot gallops over crocodiles; Horus stands on the oryx emblem of Set.

Serpents are pierced by arrows or darts, coiled serpents have knives in their foreheads beneath Thoth and Isis, and Horus-Ra stands on a coiled serpent.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FORMS OF OSIRIS 131 / FUNERAL OF OSIRIS / FUNERAL OF OSIRIS / FUNERAL OF OSIRIS; lines 6989-7046 confidence: medium

Osiris is ithyphallic, mummied, beardless, and lying on a bier; he is watched by three hawks, Isis at the head, and frog-headed Horus, with Aurt, two snake-goddesses including Her-tept, and an ibis-headed god beneath the bier.

Two snake-goddesses, one named Her-tept, are located beneath Osiris's bier.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FORMS OF KHNEMU 55 / ANQET 57 / THE BENNU 59 / HER-SHEF 61; lines 3469-3569 confidence: high

Atet, local goddess of Henen-su, is said to slay Apep in cat form; Apep is described as the great serpent or prince of darkness and as a monster serpent.

Atet in cat form and Ra as Mau are both associated with defeating Apep, the serpent of darkness; the fight is framed as light against darkness.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FORMS OF KHNEMU 55 / ANQET 57 / THE BENNU 59 / HER-SHEF 61; lines 3469-3569 confidence: high

A Henen-su shrine is dedicated to Neheb-kau, worshipped as a huge serpent; she is one of the Forty-two Assessors of the Hall of Maati, establishes the deceased’s head, and is associated with Nut and the serpent god Nau.

Neheb-kau is worshipped as a serpent goddess and provides divine food and drink for the deceased.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HARE, PHOENIX 371 / HERON, SWALLOAV 37:3 / IBIS 375 / SCORPION 377; lines 23227-23314 confidence: high

Apep or Apophis is described as the monster serpent enemy of Horus, Ra, Osiris, and the deceased, while the uraeus is described as a symbol of divinity and royalty placed on Osiris's abode, Ra, and kings.

Apep is described as a monster serpent, the great enemy of gods and the deceased, directing serpent brood attacks and personifying all evil.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HARE, PHOENIX 371 / HERON, SWALLOAV 37:3 / IBIS 375 / SCORPION 377; lines 23227-23314 confidence: high

Apep or Apophis is described as the monster serpent enemy of Horus, Ra, Osiris, and the deceased, while the uraeus is described as a symbol of divinity and royalty placed on Osiris's abode, Ra, and kings.

The uraeus is explicitly called the symbol of divinity and royalty and is placed on Ra and kings.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HARE, PHOENIX 371 / HERON, SWALLOAV 37:3 / IBIS 375 / SCORPION 377; lines 23227-23314 confidence: high

Formulae enable the deceased to assume bird or reptile forms after death; the Sata formula includes: "I die and I am born again each day."

Priestly formulae allow the deceased to assume reptile forms after death; the Sata formula says the speaker dies, is born again, renews himself, and grows young each day.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HIPPOPOTAMUS, LION 359 / LYNX AND CAT 363 / ELEPHANT AND BEAR 365 / JACKAL AND ASS 367; lines 22746-22828 confidence: high

The ass is described as both god and devil; in a hymn to Ra, the deceased asks to journey on earth, smite the Ass, crush the serpent-fiend Sebau, and destroy Apep, linking the ass with Apep, Set, and gods of darkness and evil.

The deceased seeks to crush serpent-fiends and destroy Apep, and a vignette shows the deceased spearing a serpent biting an ass interpreted as a form of the Sun-god.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO AMEN-RA 11 / NESI-KHENSU 13 / NESI-KHENSU 15 / FORMS OF AMEN-RA; lines 1291-1385 confidence: high

Amen-Ra is described with hawk or human head, solar disk encircled by a serpent; an anthropomorphic ankh offers lotus flowers; the passage says he becomes god of Heliopolis and Thebes.

The solar disk is encircled by a serpent, ram-headed Amen-Ra wears a uraeus, and the composite form has lion-headed uraei projecting from the plumes.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II I, G / SORROWS OF ISIS / AAAAAA / SORROWS OF ISIS 233; lines 13918-14077 confidence: medium

The protective utterance says the addressee will not be mastered by a reptile, lion or stinging danger, or poison; the addressee is identified as Horus and as son of a holy god proceeding from Seb.

The utterance denies mastery to reptile, lion or stinging danger, and poison over the addressee.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 24022-24193 confidence: low

“Ankhi (serpent)”

The index identifies Ankhi as a serpent.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 24378-24581 confidence: low

“Apu”; “Apu, a god”; “Apu (serpent).”

The index has an entry identifying Apu as a serpent and another identifying Apu as a god.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 25117-25285 confidence: medium

"Basilisk serpent"

The index explicitly contains an entry for 'Basilisk serpent.'
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 25843-26030 confidence: medium

"Fayyiim, the home of huge serpents"

The index states that the Fayyiim is the home of huge serpents and separately lists Flame as uraeus.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 26033-26218 confidence: high

'Hai, Serpent-god.'

The index identifies Hai as a serpent-god.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 27523-27706 confidence: medium

"Kheti (a serpent), i. 192"

The index explicitly identifies Kheti as a serpent.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 29892-30070 confidence: high

"Sata, a serpent-god, ii. 377"

The index explicitly describes Sata as a serpent-god.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 30451-30634 confidence: medium

"Serpent-god"; "Serpent of Sunrise 30 cubits long"; "Serpent made by Isis"; "seven-headed"; "speaks"; "30 cubits long".

The index clusters multiple serpent references, including a serpent-god, serpent made by Isis, seven-headed serpent, speaking serpent, and Set as serpent or snake.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 30824-31021 confidence: low

“Snake, i. 16” and “Snake-god, ii. 36.”

The index lists both “Snake” and “Snake-god.”
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 31024-31189 confidence: low

“Ta-thenen ... (serpent), i. 230”

The index notes Ta-thenen with a serpent association.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS AND OSIRIS 187 / ISIS AND OSIRIS 189 / ISIS AND OSIRIS 191 / ISIS AND OSIRIS 193; lines 11164-11259 confidence: high

Thueris, Typho's concubine, deserts to Orus; a serpent pursues her and is killed by Orus's soldiers.

A serpent pursues Thueris, is slain by Orus's soldiers, and the action is memorialized by chopping a cord into pieces.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 207 / ISIS 209 / ISIS 211 / SHRINES OF ISIS 213; lines 12100-12191 confidence: high

“she made a venomous reptile out of dust mixed with the spittle of the god,” and by “words of power” made it bite Ra as he passed.

A venomous reptile made from dust and Ra’s spittle is animated by words of power and used to bite Ra.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II LYNX AND CAT 363 / ELEPHANT AND BEAR 365 / JACKAL AND ASS 367 / SHREW-MOUSE, HEDGEHOG 369; lines 22831-22916 confidence: high

The ichneumon is introduced as a destroyer of snakes and crocodile eggs and as the subject of legends preserved by classical writers.

The ichneumon is described as a destroyer of snakes and, in Pliny's account, as defeating a serpent after protecting itself with mud coatings.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II METTERNICH STELE / D X J3 / METTEHNICH STELE / METTERNICH STELE; lines 15795-15852 confidence: high

Most deities are described as solar deities overcoming powers of darkness, sculptured to terrify fiends and keep them away.

The stele's solar deities are described as overcoming darkness; hostile demons, animals, and reptiles are shown vanquished and the images are intended to terrify fiends.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II QETESH AND ANTHAT / ANT HAT / ETSHU. / AASITH; lines 16184-16256 confidence: high

Later representations keep the same attitude but add Hathor's headdress, a deep necklace or collar, a tight ankle-length garment, lotus flowers and a possible mirror in the right hand, and two serpents in the left hand.

In the later representation Qetesh holds two serpents in her left hand.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHREW-MOUSE, HEDGEHOG 369 / HARE, PHOENIX 371 / HERON, SWALLOAV 37:3 / IBIS 375; lines 23105-23224 confidence: high

The story says that winged snakes fly from Arabia toward Egypt in spring but are met by ibises in the gorge, who forbid their entrance and destroy them; Arabians and Egyptians connect this service with ibis reverence.

The winged snakes fly toward Egypt and are stopped and destroyed by ibises at a gorge, explaining ibis reverence in the quoted account.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHREW-MOUSE, HEDGEHOG 369 / HARE, PHOENIX 371 / HERON, SWALLOAV 37:3 / IBIS 375; lines 23105-23224 confidence: high

Many serpents and snakes are said to be worshipped for good qualities or revered through fear; Pyramid Text formulae against snakes are said to show great fear of them.

The passage says Pyramid Text formulae against snakes were numerous and reflect fear of serpents and snakes.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHREW-MOUSE, HEDGEHOG 369 / HARE, PHOENIX 371 / HERON, SWALLOAV 37:3 / IBIS 375; lines 23105-23224 confidence: medium

The uraeus or asp cult is described as extremely ancient, centered at Per-Uatchet or Buto, where a temple was built for the Uraeus-goddess Uatchet.

The uraeus cult at Buto honors Uatchet, and an old royal title includes “Lord of Nekhebet, lord of Uatchet.”
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHU 91 / SHU 93 / SEB, THE ERPA OF THE GODS / SEB 95; lines 5029-5129 confidence: medium

The righteous with words of power escape the earth, the wicked are held by Seb, and the deceased petitions Seb for release, names Seb father and Nut mother, and seeks help against serpents.

The deceased appeals to Seb for help against serpents.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 239 / AAAAAA / P J / SET AND HORUS 245; lines 14612-14698 confidence: high

Set assumes the form of a monster serpent to prevent Ra’s eastern appearance; the serpent is named Apep/Afiapef and Rerek and has serpent and noxious helpers.

The serpent Apep/Set tries to prevent Ra’s daily eastern appearance, fights with darkness and weather, and is burned by Ra’s solar heat and light.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE CROCODILE 355 / CROCODILE AND HYDRUS 357 / HIPPOPOTAMUS, LION 359 / LYNX AND CAT 363; lines 22569-22654 confidence: high

The text of Unas alludes to Maftet’s attack on the serpents An-ta-f and Tcheser-tep, from which the passage says the Lynx-god was a friend of the dead.

Maftet attacks named serpents, helps overthrow Apep, and is said to ward off serpent attacks from the dead.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE CROCODILE 355 / CROCODILE AND HYDRUS 357 / HIPPOPOTAMUS, LION 359 / LYNX AND CAT 363; lines 22569-22654 confidence: high

Book of the Dead chapter xvii places a Cat by the Persea tree in Heliopolis when Osiris’s foes are destroyed; the commentary identifies the male Cat as Ra/Mau, and the vignette shows the Cat cutting off the head of the serpent of darkness.

The Cat identified as Ra/Mau is associated with a vignette in which it cuts off the head of the serpent of darkness.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE NILE GOD / I I / UATCH-URA AND MAUIT 47 / MAUIT; lines 2840-2961 confidence: medium

Khnemu’s name appears in an archaic section addressing serpents; he is represented as a ram-headed man with sceptre, emblem of life, and White Crown, and one hawk-headed example is said to indicate a solar aspect.

Khnemu’s name is said to appear in an archaic section of the text of Unas containing short paragraphs addressed to serpents.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THI AND AMEN-HETEP III. / AMEN-HETEP IV. (KHU-EN-ATEN) 71 / ATEN WORSHIP / HYMN TO ATEN; lines 4062-4169 confidence: medium

When Aten sets in the western horizon, the earth is dark and like a dead being; people sleep and cannot see, goods may be taken, lions emerge, serpents bite, and the earth is silent because its maker has sunk to rest.

After Aten sets, darkness covers the earth, theft may occur unseen, lions come out, serpents bite, and the earth is silent.
read in the book →
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: high

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.

A serpent bites Ra, poison courses through him, and Isis's spell commands the poison to leave; later magicians use the legend as a charm against snake bites.
read in the book →
The Literature of the Ancient Egyptians CHAPTER XI / FAIRY TALES / CHAPTER XII / EGYPTIAN HYMNS TO THE GODS; lines 7259-7369 confidence: high

Menu-Amen is called lord of eternity; the hymn describes horns, faces, Urrt Crown, plumes, White Crown, Mehen and Uatchti serpents, double crown, nemes bandlet, helmet, Atef crown, sceptres, and whip.

Mehen and the Uatchti serpents are said to belong to the deity's face amid crown and regalia descriptions.
read in the book →
The Literature of the Ancient Egyptians CHAPTER XI / FAIRY TALES / CHAPTER XII / EGYPTIAN HYMNS TO THE GODS; lines 7371-7453 confidence: high

At dawn the deity is born each day and overthrows enemies; Thoth exalts his eyes; gods and Apes rejoice at his setting; the Sektet and Antet Boats transport him over Nu; sailors rejoice as the Seba fiend is overthrown, stabbed, burned by flame, disembodied, and the serpent Nak is carried off or mutilated.

During the solar voyage the deity's sailors see the Seba fiend overthrown and stabbed; a flame devours him, and the serpent Nak is mutilated or carried off.
read in the book →
The Literature of the Ancient Egyptians CHAPTER XIV / EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE; lines 8380-8451 confidence: high

The Book of Gates is a guide to the Tuat, compared with the Book of the Two Ways and Book Am Tuat; the Tuat has ten sections, two vestibules, and fortified Gates guarded by a monster serpent-god and section gods.

Each section's fortified Gate is guarded by a monster serpent-god.
read in the book →
The Literature of the Ancient Egyptians CHAPTER XIV / EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE; lines 8453-8516 confidence: high

Aapep, enemy of the Sun-god, is described as a god of evil incarnating in savage animals, monster serpents, and venomous reptiles; as a huge serpent near dawn he tries to swallow the rising sun and is accompanied by hostile beings and storm powers.

Aapep, as a huge serpent and foe of order and good, waits at dawn to swallow the sun.
read in the book →
The Literature of the Ancient Egyptians EGYPTIAN HYMNS TO THE GODS / HYMNS TO THE SUN-GOD / HYMN TO OSIRIS / HYMN TO SHU; lines 7558-7596 confidence: medium

Shu overthrows Seba fiends daily; the divine boat has wind behind it; Antti Boat occupants rejoice; Shu spears Nekau; Ra sails over the heavens at dawn; Tefnut hurls fire at enemies.

Shu overthrows Seba fiends, drives a spear into the serpent fiend Nekau, and makes the divine Boat sail in peace; Tefnut’s fire also destroys enemies.
read in the book →
The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9065-9373 confidence: medium

Entries include Earth Serpent, Enemy Serpent, and Earth Serpent as the wife of Ra.

The index lists Earth Serpent, Enemy Serpent, and Earth Serpent as wife of Ra.
read in the book →
The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9376-9657 confidence: medium

Khut serpent, 108; Nak serpent, 215

The index names Khut serpent and Nak serpent.
read in the book →
The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9845-10165 confidence: high

"Serpent 30 cubits long"; "Serpents, spells against"; "Snakes"

The index explicitly lists a long serpent, serpents, snakes, and spells against serpents.
read in the book →
The Literature of the Ancient Egyptians FAIRY TALES / CHAPTER XII / EGYPTIAN HYMNS TO THE GODS / HYMNS TO THE SUN-GOD; lines 7495-7525 confidence: high

The two daughters of the Nile-god, Nubti/Set, Keb, Serqet, the serpent's flame, the Great Company of the Gods, and the Children of Horus all oppose or injure the fiend Neka.

A serpent over the door of Horus's house has a flame that burns the enemy.
read in the book →
The Literature of the Ancient Egyptians HISTORICAL LITERATURE / EDICT AGAINST THE BLACKS / CAMPAIGN OF THOTHMES II IN THE SUDAN / CAPTURE OF MEGIDDO BY THOTHMES III; lines 3758-3860 confidence: high

The king sails over the Great Circuit of water, identified as the Euphrates; enemies flee into holes and lose breath; the fiery serpent Khut on his forehead burns them, and the serpent on the speaker's crown illuminates his territory while peoples bring offerings and bow.

The fiery serpent Khut on the king's forehead burns enemies, and the serpent on the speaker's crown illuminates the king's territory.
read in the book →
The Literature of the Ancient Egyptians LEGENDS OF THE GODS / THE DESTRUCTION OF MANKIND / THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK; lines 2839-2920 confidence: high

Horus takes the form of the winged disk, sets himself on the prow of Ra's boat, brings Nekhebet of the South and Uatchet of the North in serpent form, and with his Blacksmiths pursues and slays fleeing enemies.

Nekhebet and Uatchet accompany Horus in serpent form to make the Sun-god's enemies quake in the South and North.
read in the book →
The Literature of the Ancient Egyptians LEGENDS OF THE GODS / THE DESTRUCTION OF MANKIND / THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK; lines 2922-3011 confidence: high

Set, though slain as a man, reappears as a great hissing serpent in a hole. Ra orders Horus the son of Isis, as a hawk-headed staff, to stand at the hole's mouth so the monster cannot reappear among men; Isis lives there with him.

Set, after being slain in human form, reappears as a great hissing serpent in a hole, and Ra orders Horus to guard the hole so the monster cannot reappear among men.
read in the book →
The Literature of the Ancient Egyptians LEGENDS OF THE GODS / THE DESTRUCTION OF MANKIND / THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK; lines 2922-3011 confidence: high

Ra ordered Thoth to have a winged disk, with a serpent on each side, placed in every temple in Egypt in which Ra was worshipped, so that it might protect the building and drive away any fiend or devil that might attack it.

Ra orders the winged disk with a serpent on each side to be placed in every temple of Ra so that it protects the building and drives away fiends and devils.
read in the book →
The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF UNA / THE AUTOBIOGRAPHY OF HERKHUF / THE AUTOBIOGRAPHY OF AMENI AMENEMHAT / THE AUTOBIOGRAPHY OF THETHA; lines 4927-5019 confidence: medium

The king is likened to a raging panther; enemies are helpless before the flaming serpent on his crown; the Anti of Nubia is hung head-down at the prow of the royal boat and then placed at Karnak.

Enemies are described as helpless before the flaming serpent on the king’s crown during defeat and slaughter.
read in the book →
The Literature of the Ancient Egyptians THE EGYPTIAN STORY OF THE CREATION / CHAPTER VII / LEGENDS OF THE GODS / THE DESTRUCTION OF MANKIND; lines 2703-2741 confidence: high

Ra summons Keb concerning venomous reptiles in the earth and commands Thoth to prepare spells and words of power against snakes, serpents, and deadly reptiles.

Venomous reptiles, snakes, and serpents hostile to Ra are countered by spells and words of power written by Thoth.
read in the book →
The Literature of the Ancient Egyptians THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK / THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / THE LEGEND OF THE WANDERINGS OF ISIS; lines 3185-3266 confidence: low

Isis leaves Set’s house in the evening with seven scorpions named Tefen, Befen, Mestet, Mestetef, Petet, Thetet, and Maatet. They are arranged behind, beside, and before her; she instructs them to avoid acquaintance, speech, and distraction while guiding her toward Pa-Sui and Teb.

Seven scorpions travel with Isis and later a scorpion sting threatens Usert’s son; Isis’s spell addresses poisons and every biting or stinging reptile.
read in the book →
The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 555-631 confidence: high

The passage says the king was feared to have enemies in the Other World, including evilly disposed gods and spirits, deadly animals, serpents, and reptiles; priests composed spells and prayers to protect the tomb, mummified body, and spirit.

Spells and prayers are described as protecting the tomb, mummified body, and spirit from hostile gods, spirits, deadly animals, serpents, and reptiles.
read in the book →
The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 970-1041 confidence: medium

Unas is called lord of wisdom, becomes mighty like Temu and stronger than his father, and is accompanied by powers, gods, serpents, serpent-guides, and the spirit of the flame; he is called a bull in heaven.

Serpents are seated on Unas's brow, serpent-guides stand before him, and surrounding powers protect him.
read in the book →
The Literature of the Ancient Egyptians THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC. / THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD; lines 1542-1622 confidence: medium

Souls of the dead must traverse the Tuat, inhabited by divine, demonic, spiritual, animal, serpentine, and monstrous beings, before reaching the Elysian Fields and Osiris.

Snakes and serpents are included among the dangerous inhabitants of the Tuat through which the dead must pass.
read in the book →
The Literature of the Ancient Egyptians THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC. / THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD; lines 1625-1711 confidence: high

Spells drive away crocodiles, snakes, and serpents; protect from slaughter, decapitation, second death, decay, headsman, stumbling; and provide air and water while protecting from boiling water in the Tuat.

Some chapters are spells against snakes and serpents, while transformation chapters allow the deceased to become a serpent.
read in the book →
The Literature of the Ancient Egyptians THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD / LITANY; lines 1797-1919 confidence: high

Those in heights and depths worship Ra; Thoth and Maat lay down his daily course; the Enemy Serpent is cast into fire, bound in chains, and has its legs hacked off by Ra; the Mesu Betshet shall not rise again.

The Enemy Serpent is cast into fire and dismembered by Ra; the petitioner asks to crush Seba and destroy Aapep, identified in a footnote as a serpent that tried to swallow the sun each morning.
read in the book →
The Literature of the Ancient Egyptians THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD / LITANY; lines 2124-2215 confidence: high

A spell against Crocodile Sui commands it to retreat, says the speaker has life through words of power, can utter its name to the Great God, and has a mouth that rules the spell and teeth like flint knives and the Wolf-god's teeth.

The passage introduces spells to make crocodiles, serpents, and reptiles powerless, then quotes commands forcing named crocodiles to retreat.
read in the book →
The Literature of the Ancient Egyptians THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD / LITANY; lines 2217-2257 confidence: high

The speaker commands the Crocodile of the West to go back, says the serpent Nau is inside him, and says the crocodile's flame shall not approach.

The speaker says the serpent Nau is inside him and will be set upon crocodiles so that their flame will not approach.
read in the book →
The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 7110-7190 confidence: high

A thunder-like sound occurs; trees rock and the earth quakes. A thirty-cubit serpent appears with a long beard, gold-covered body, and lapis-lazuli ridges over its eyes.

A huge, richly described serpent appears, speaks, threatens the narrator, carries him unharmed, and later becomes a source of reassurance and prophecy.
read in the book →
The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 7192-7256 confidence: high

The serpent smiles at the traveller's words, calls them nonsense, identifies itself as Prince of Punt, says the myrrh is its own and heken is a chief product of the island, and predicts the island will disappear into the waves after the traveller leaves.

The serpent speaks, identifies itself as Prince of Punt, predicts future events, gives precious goods, and is thanked as lord of the island.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11226-11314 confidence: high

The coupled fable says the eagle devoured the serpent’s young; the serpent appeals to the sun-god and, advised to hide in a dead ox carcass, seizes and defeathers the eagle.

The eagle devours the serpent’s young; with the sun-god’s advice the serpent hides in a dead ox carcass and disables the eagle.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11491-11587 confidence: medium

The road is unprecedented for mortal man; because of divine blood Gilgames, like Greek Hêraklês forcing his way to Hades, passes the mountains of Mas and the scorpion-bodied guardians of the sun gate.

The mountains of Mas touch heaven and reach toward Hades, guard the sun's passage, and are followed by the ocean that encircles the earth like a serpent and the waters of death.
read in the book →
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.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 12350-12439 confidence: medium

The passage says Babylonian ritual and temple arrangement resemble Israelite practice, calls Solomon’s temple a reproduction of a Babylonian sanctuary, compares Hebrew and Babylonian palace-temple adjacency, and parallels Hezekiah’s bronze serpent with bronze serpents at Babylonian temple gates.

The passage directly compares Hezekiah’s bronze serpent with bronze serpents erected in the gates of Babylonian temples.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 9834-9916 confidence: low

A creator-god, compared with Khnum, is called the potter; he molds mankind from clay formed by his waters, and the created world rises from the sea, with the deep encircling it like a serpent.

The inhabited world is said to have sprung from the deep, which still encircles it like a serpent with coils.
read in the book →
The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 14374-14493 confidence: medium

The note mentions the White Crown and royal uraeus in Nekheb, describes the city goddess as the cow Samet-urt with two feathers, and explains Pe and Dep as parts of Buto, with Uazit the serpent-goddess presiding over Dep and Horus acknowledged at Pe.

The passage mentions the royal uraeus at Nekheb and Uazit as serpent-goddess of the north presiding over Dep.
read in the book →
The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 14612-14720 confidence: high

Sahu-Ra is shown as two figures with the crowns of Lower and Upper Egypt before a standard bearing Set and Horus as emblems; Set has his usual animal and Horus an uraeus serpent and another symbol.

Horus is represented by an uraeus serpent, and the uraeus is also named as a relic of Ra in the At-Nebes legend.
read in the book →
The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 14722-14846 confidence: medium

Bakh or Bakis is called the living soul of Ra; stelae show a sacred bull and a hawk-headed crocodile with solar orb, and a related crocodile has a uraeus serpent tail and is called Ptiris.

The hawk-headed crocodile is described with the sun orb and uraeus serpent, combining animal, solar, and serpent features.
read in the book →
The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15071-15172 confidence: high

The note describes sacred texts handed down carefully across epochs; Pyramid Text passages recur in later ritual, stela, temple, and tomb contexts, and invocations against serpents from Unas recur in the tomb of Bak-n-ren-ef.

The passage says invocations against serpents in the Pyramid Texts recur in a later tomb.
read in the book →
The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15174-15283 confidence: high

Several stelae are said to commemorate popular worship of the serpent; one shows a worshipper kneeling before a long coluber lacking State-god attributes, with coils that remind the author of Apophis.

The passage mentions stelae commemorating popular serpent worship, a kneeling worshipper before a coluber, and a chapel of the living serpent.
read in the book →
The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15174-15283 confidence: medium

At Hagar el-Ghorâb, graffiti of the Twelfth Dynasty are said to show a chapel of the living serpent; a native account describes the rock as haunted by a huge serpent that appears at night and destroys with fire from its eyes.

A local report describes a monstrous serpent that appears at night and destroys victims with fire blazing from its eyes.
read in the book →
The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15174-15283 confidence: medium

A picture is described with a cow bearing a solar disc between its horns, a cobra crowned with horns and a solar disc, a leafy branch behind the cobra, a garlanded cow, and two vases at the cow’s feet.

The described image places the solar disc on a cow and on a horned cobra, and the note separately discusses the winged solar disc associated with Horus at Edfu.
read in the book →
The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15285-15391 confidence: high

“The serpent with the seven necks ... is the Babylonian ‘serpent with the seven heads’.”

The Pyramid Text serpent with seven necks is compared with a Babylonian serpent with seven heads.
read in the book →
The Religions of Ancient Egypt and Babylonia PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX.; lines 14081-14371 confidence: high

The serpent entry includes bronze serpent, guardian serpent, serpent with seven heads, and serpent worship.

The index lists bronze, guardian, seven-headed, and worshipped serpent topics.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1176-1245 confidence: high

Nekheb is identified as the vulture goddess of the south, in contrast to Uazit the serpent goddess of the north; the passage states that the same dominant race, customs, language, and similar cultic forms existed in north and south, enabling ideas and customs to spread between sanctuaries.

Uazit is explicitly identified as the serpent and as goddess of the north.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1247-1327 confidence: medium

The passage contrasts Babylonian gods in human form with Egyptian gods conceived as beasts, naming Horus as the hawk, Nekheb as the vulture, and Uazit of Buto as the deadly uraeus snake.

The passage identifies Uazit of Buto as the deadly uraeus snake in its list of Egyptian deities conceived as beasts.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 2240-2329 confidence: high

Mut retained the vulture form; royal titulary paired Uazit's serpent with the north and Nekheb's vulture and southern plant with the south; Nekheb is mistress of the south and mummified Horus its lord.

Royal titulary uses paired territorial emblems: Uazit's serpent for the north and Nekheb's vulture for the south.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 2770-2857 confidence: medium

"no god is found therein, but a cat, or a crocodile, or a serpent"; the deity is revealed as a beast on a purple coverlet.

The serpent appears among animals revealed in the shrine, and serpents are also mentioned in Juvenal's satirical description of Egyptian divine animals.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4350-4437 confidence: medium

Osiris is a mummified man like Ptaḥ and brother/enemy of Set; Set later becomes an impersonation of evil and is identified with Apophis, the serpent of wickedness opposed by the sun-god.

Apophis is called the serpent of wickedness against whom the sun-god wages perpetual war, and Set is said to be identified with Apophis.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4832-4925 confidence: medium

The wicked are those whose hearts are overweighed and who fail Osiris's tribunal; Typhon, as a hideous hippopotamus, stands behind Thoth ready to devour their entrails.

Typhon waits to devour entrails, and the Book of the Other World depicts bodies devoured by serpents.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4927-5004 confidence: high

The first fifteen chapters describe the soul leaving its mummy, escaping forced labour through the ushebti, passing over the serpent Apophis, acquiring correctness of voice, and entering or leaving the world beyond the grave.

The soul can pass safely over the back of the serpent Apophis, called wicked.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5006-5099 confidence: high

The soul is protected against poisonous serpents, including the great python, during passage through the other world, and is taught to escape slaughter connected with the enemies of Horus at Herakleopolis.

The soul is protected against poisonous serpents, including a great python, encountered during passage through the limbo of the other world.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5192-5257 confidence: high

Each night-hour locality is enclosed with gates and guarded by fire-breathing serpents and monsters; the sun-god's magical words open the gates, which close after he passes and leave the region dark again.

Each hour of the night is a separate locality enclosed by gates and guarded by fire-breathing serpents and similar monsters.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5259-5329 confidence: high

Ra's enemies are present in the other world and punished; the riverbanks are lined with monsters, and fire-breathing serpents light the darkness for friends while burning foes.

Fire-breathing serpents illuminate the darkness for Ra's friends and burn his foes with poisonous flames.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5331-5423 confidence: high

Osiris and his paradise are transported to the sun-god's nocturnal path; the solar bark gives limited light, Thoth guides it to Osiris's tomb, and the serpent Neha-hir/Apophis must be overcome.

Neha-hir/Apophis is a serpent enemy of Ra who must be overcome, and Apophis is later overthrown by Tum.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5331-5423 confidence: high

The gates become fortified pylons guarded by fire-breathing serpents; Osiris's judgment hall is inserted, enemies are tied to stakes and burned or killed, and Set as a swine is driven out by a cynocephalous ape.

The gates of the Book of the Gates become fortified pylons guarded by serpents breathing fire.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5516-5601 confidence: high

Among animals that remained real gods of the people, snakes are said to have been especially numerous, feared, and venerated; the serpent was prominent in Egyptian mythology and symbolism.

The passage states that snakes were especially numerous, feared, and venerated, and that the serpent was prominent in Egyptian mythology and symbolism.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5516-5601 confidence: high

A folk-tale incorporated into the legend of Ra tells that the sun-god was bitten by a venomous snake lying in his path and that poison ran through his veins like fire.

A folk-tale incorporated into the legend of Ra is summarized as telling that the sun-god was bitten by a venomous snake lying in his path and that poison ran through his veins.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5516-5601 confidence: medium

The cobra was adopted by the earliest Pharaohs as a royal symbol and is described as symbolising the irresistible might and deadly power of the conquering chieftain.

The passage says the earliest Pharaohs adopted the cobra as a symbol of royalty and that it symbolised the conquering chieftain's irresistible might and deadly power.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5603-5685 confidence: high

The author explains Nefer-ab's illness as asthma believed to be inflicted and cured by the snake goddess, compares the healing role to Asklepios and Æsculapius traditions, and states that the serpent both destroys and heals.

The passage explicitly states that the serpent both destroys and heals, linking Mert-seger's punishment and cure of Nefer-ab with the Helwan snake's power to poison water and reveal the remedy.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5603-5685 confidence: high

Thebes necropolis inhabitants left prayers and dedications to Mert-seger, represented as a cobra or deadly serpent and titled the Western Crest, the tutelary goddess of the necropolis.

Mert-seger is a cobra or deadly serpent, a tutelary goddess of the necropolis, and titled the Western Crest of the Theban tomb hills.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5603-5685 confidence: medium

The serpent is described as underground, a child of earth and guardian of the soil; modern Egyptian house snakes are regarded as household protectors, given bowls of milk, and feared for punishment if neglected.

Household snakes are regarded as protectors, given bowls of milk, and associated with punishment if neglected.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5687-5779 confidence: high

The Agathodæmon or serpent guardian of the house survives among Egyptian fellahin, and serpent worship still holds sway in the Nile valley.

The passage describes a household serpent guardian and a holy serpent shrine with tombs, pilgrimage, festival attendance, and sacrifices.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5687-5779 confidence: high

Paul Lucas reports that the serpent was called “the angel,” cured a paralyzed woman of Ekhmîm by crawling into her litter, and vanished near Lucas before being reported already back at the shrine.

The serpent cures a paralyzed woman by crawling into her litter and is said to cure and grant favours by coming in person to supplicants.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5687-5779 confidence: high

The snake is described as thick as a man’s thigh; if treated irreverently it breathes fatal flames; if cut apart, its pieces reunite, and its blood marks hidden gold.

The serpent is said to breathe fatal flames into the face of anyone who treats it irreverently.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5687-5779 confidence: medium

The snake is described as thick as a man’s thigh; if treated irreverently it breathes fatal flames; if cut apart, its pieces reunite, and its blood marks hidden gold.

The serpent is said to reunite after being cut into pieces and to never die.
read in the book →
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: high

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.

A serpent made by Isis bites Ra, its venom incapacitates him, and Isis’s spell expels the poison. The appended note treats the legend as a charm against snake poison.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5879-5966 confidence: high

Hor-Beḥudet changes into a winged solar disc above the prow of the bark and takes Nekheb and Uazit, goddesses of south and north, in the form of two serpents to annihilate enemies in crocodile and hippopotamus bodies throughout Egypt.

Nekheb and Uazit, named as goddesses of south and north, accompany Hor-Beḥudet in serpent form to annihilate enemies in crocodile and hippopotamus bodies.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5968-6048 confidence: high

Set is said not to have been slain but to have transformed into a serpent; after further battles and victory, Harmakhis arrives in a bark, Thoth names the conquering winged-disc form, and Ra orders the disk brought to divine places to drive evil away.

The passage states that Set was not slain and transformed himself into a serpent.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5968-6048 confidence: medium

A legend from a granite shrine describes Shu fortifying At-Nebes against the children of Apophis from the eastern red desert; Shu lives there and ascends into heaven when old; Seb succeeds him and hears of Ra, Tum, Shu, and Ankhet’s wonders.

Seb attempts to take the casket containing the serpent-goddess Ankhet to place her on his head; the serpent emerges, breathes vapor, kills his followers, and burns Seb with cobra fire.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 6050-6127 confidence: medium

The shrine has a picture of two relics: the cobra from the Pharaoh’s head-dress and the aart lock of hair; they are said to have been preserved at At-Nebes and shown as objects connected with Seb’s bane and antidote.

The cobra relic is displayed as one of two objects connected with Seb’s bane and antidote.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 6630-6703 confidence: medium

Before Hebrew prophets’ Messiah, an Egyptian poet described a southern king named Ameni, born of a Nubian woman, uniting the crowns, removing evil, judging wicked and rebels, subduing enemies, bearing a royal serpent, and building a wall.

The poem says the royal serpent on the king’s brow pacifies the revolted.
read in the book →

roman

Aeneidos LIBER I / PUBLI VERGILI MARONIS / AENEIDOS / LIBER II; lines 1016-1134 confidence: high

Two serpents from Tenedos move through calm sea with huge coils, red crests, raised breasts, foaming water, blood-and-fire eyes, and flickering tongues.

Twin serpents kill Laocoon and his sons, retreat to Minerva’s shrine, and the Trojans interpret Laocoon as punished for striking the sacred horse.
read in the book →
Aeneidos LIBER I / PUBLI VERGILI MARONIS / AENEIDOS / LIBER II; lines 1386-1510 confidence: high

Pyrrhus appears at the palace threshold, is compared to a renewed snake, and with Periphas, Automedon, and Scyrian youth breaks the bronze posts and opens the palace while flames are thrown upward.

Pyrrhus is explicitly compared to a renewed snake lifting itself toward the sun while he appears armed at the palace threshold.
read in the book →
Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 2987-3111 confidence: medium

Dido describes the far Aethiopian region near Atlas, a Massylian priestess who keeps the Hesperides’ temple, feeds a dragon, guards sacred branches on a tree, and claims powers over minds, cares, river water, stars, shades, earth, and trees.

Dido’s account places the priestess near Atlas, who bears the starry axis, and describes her feeding a dragon while guarding sacred branches on a tree at the Hesperides’ temple.
read in the book →
Aeneidos LIBER IV / PUBLI VERGILI MARONIS / AENEIDOS / LIBER V; lines 3253-3386 confidence: high

A huge serpent emerges from the inner shrine or tomb, makes seven coils, encircles tomb and altars, gleams with blue and gold like a rainbow, consumes offerings, and returns harmlessly below.

A great serpent emerges from Anchises' tomb or shrine, coils around the tomb and altars, consumes offerings, and returns harmlessly; Aeneas interprets it uncertainly as a place spirit or servant of his father.
read in the book →
Aeneidos LIBER IV / PUBLI VERGILI MARONIS / AENEIDOS / LIBER V; lines 3512-3631 confidence: high

Sergestus brings in a damaged ship missing oars and weakened on one side; it is compared to a serpent crushed or struck, twisting, fierce in part and disabled in part, yet it sails into harbor.

The disabled ship of Sergestus is explicitly likened to a serpent injured by a wheel or stone and twisting partly disabled.
read in the book →
Aeneidos LIBER VI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VII; lines 5520-5590 confidence: high

Allecto burns with anger, Turnus trembles, and she reveals herself as an Erinys with hissing hydras, fiery eyes, twin snakes in her hair, and a whip; she says she comes from the dread sisters and carries war and death.

When Allecto reveals herself, the passage gives her many hissing hydras and twin snakes in her hair.
read in the book →
Aeneidos LIBER VI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VII; lines 5592-5689 confidence: medium

Allecto raises wings hissing with snakes and seeks the seat of Cocytus, leaving the upper regions.

Allecto's wings hiss with snakes as she departs from the upper world toward Cocytus.
read in the book →
Aeneidos LIBER VII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VIII; lines 6379-6492 confidence: medium

The forge also contains Mars' chariot and swift wheels, and Pallas' frightening aegis with serpent scales, gold, joined snakes, and a Gorgon head.

Pallas' aegis is described with serpent scales, joined snakes, and the Gorgon head on the goddess' breast.
read in the book →
Aeneidos LIBER X / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XI; lines 9239-9349 confidence: high

Tarchon's act is compared to an eagle carrying a wounded serpent; the serpent coils, raises its scales, and hisses while the eagle presses with beak and wings.

Tarchon's carrying of Venulus is explicitly compared to an eagle gripping and carrying a wounded serpent.
read in the book →
Fasti FASTI / KALENDARES ROMANI / JANUARIUS. LIB. I. / FEBRUARIUS. LIB. II.; lines 911-948 confidence: low

Entries mention the beginning of spring, Arctophylax rising, rites of Faunus, memory of the Fabian disaster, and Corvus, Anguis, and Crater rising.

Anguis is listed among constellations rising on the fourteenth day.
read in the book →
Fasti JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II.; lines 3533-3659 confidence: medium

A serpent exits among the altars and carries off the entrails from extinguished fires; Phoebus is consulted and gives an oracle that the first to kiss his mother will be victor.

A serpent emerges among the altars, removes sacrificial entrails, and the event immediately leads to consultation of Phoebus for an oracle about victory.
read in the book →
Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5335-5430 confidence: high

A marvelous bull, born from Mother Earth, has the rear part of its body as a serpent.

The Earth-born bull has a serpent rear part and is sacrificed; its entrails have decisive divine-war power if burned.
read in the book →
Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 6684-6718 confidence: high

Thebes was built by the Sparti, the Sown, who sprang from serpent's teeth.

The Sparti, builders of Thebes, are said to have sprung from serpent's teeth.
read in the book →
Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 12916-13043 confidence: medium

The notes identify the young man as Aesculapius, refer to Jupiter as his grandfather, and explain the passage as involving Ophiuchus, the serpent-holder.

Aesculapius is identified with Ophiuchus, explained as the serpent-holder, and the note glosses a prohibition as raising the dead.
read in the book →
Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 2170-2310 confidence: high

In response to a plague, the Sibylline books direct an embassy to Epidaurus; a serpent sacred to Aesculapius is brought to Rome, and a temple to the god is built on the island in the Tiber; Jupiter shares the day and place.

A plague leads to an embassy to Epidaurus; a serpent sacred to Aesculapius is brought to Rome and a temple is built on the Tiber island.
read in the book →
Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 7116-7242 confidence: medium

At a rough, inaccessible pumice cave, Ceres yokes bridled serpents to her chariot and crosses sea regions dry over the waters until she reaches Attic ports.

Ceres yokes bridled serpents to her chariot and crosses sea regions dry over the waters toward Attica.
read in the book →
Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 11576-11681 confidence: medium

“Surgit humo juvenis... Et gemino nexas porrigit angue manus”; Phaedra’s love, Theseus’ injury, and Theseus’ credulous curse of his son are named.

Snakes are attached to the young man’s hands, and serpent-given aid is explicitly mentioned during the healer’s use of herbs.
read in the book →
Fasti NOTES: / LIBER VI. / NOTES: / INDEX RERUM ET VERBORUM NOTATU DIGNIORUM.; lines 13060-13302 confidence: low

Anguis ii, 243.

The index includes the serpent term Anguis with a citation.
read in the book →
Fasti NOTES: / LIBER VI. / NOTES: / INDEX RERUM ET VERBORUM NOTATU DIGNIORUM.; lines 13304-13525 confidence: low

"draconigena urbs, iii. 865."

The index includes the phrase draconigena urbs, literally a dragon-born city.
read in the book →
Fasti NOTES: / LIBER VI. / NOTES: / INDEX RERUM ET VERBORUM NOTATU DIGNIORUM.; lines 13897-14010 confidence: low

“urbs draconigena iii, 865.”

The index contains the phrase urbs draconigena, which literally supplies a dragon-born city expression and may point to a serpent or dragon-associated mythic reference.
read in the book →
On the Nature of Things BEGINNINGS OF CIVILIZATION / BOOK VI / PROEM / GREAT METEOROLOGICAL PHENOMENA, ETC.; lines 9498-9596 confidence: medium

A Syrian spot causes four-footed animals to collapse; the speaker says all these wonders work by natural law and rejects belief in a gate of Orcus or under-gods drawing souls to Acheron, comparing it to stags drawing snakes from lairs.

Stags are said to be thought capable of drawing wild snakes from their lairs by sniffing.
read in the book →
On the Nature of Things BOOK III / PROEM / NATURE AND COMPOSITION OF THE MIND / THE SOUL IS MORTAL; lines 3801-3875 confidence: medium

A dying person does not feel the soul leave as a single whole through throat or mouth; senses dissolve locally. If mind were immortal, dying would be like leaving a coat, like a snake; the passage concludes the shivered soul perishes with the body.

The text explicitly compares an immortal mind's supposed departure at death to going away or leaving a coat, like a snake.
read in the book →
On the Nature of Things SOME VITAL FUNCTIONS / THE PASSION OF LOVE / BOOK V / PROEM; lines 6301-6431 confidence: medium

The passage names Hercules’ adversaries: the Nemeaean Lion, Arcadian Boar, Cretan Bull, Hydra of Lerna with vipers, triple Geryon, Stymphalian beings, fire-breathing steeds of Diomedes, and the Hesperidean snake guarding golden apples around a tree.

Hercules’ labours are represented through a catalogue of dangerous beasts and monsters, including serpentine figures such as Hydra and the Hesperidean snake.
read in the book →
The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8514-8595 confidence: medium

Jupiter decides to separate Juturna from Turnus and sends one of the Dirae as a sign. The Dirae are twin monsters born with Megaera from Night, serpent-coiled and winged, associated with Jove's throne, underworld courts, terror, sickness, death, and war.

The Dirae are described as twin monsters with serpent coils, windy wings, and associations with Night, Megaera, and underworld courts.
read in the book →
The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 1061-1147 confidence: medium

Androgeus and a Greek troop meet the narrator's group, mistake them for allies, ask why they linger, then realize they are among enemies and recoil like someone who has stepped on an angry snake.

Androgeus' recoil is compared to someone who unexpectedly treads on a snake that rises angrily.
read in the book →
The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 1149-1237 confidence: high

Pyrrhus appears at the doorway "like as when a snake" emerges after winter; Periphas, Automedon, and Scyrians accompany him, flames are hurled onto the roof, and Pyrrhus breaks the doors open.

Pyrrhus is explicitly compared to a snake emerging after winter, shining in youth, with upraised breast and flickering tongue.
read in the book →
The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 980-1059 confidence: high

Laocoön, priest of Neptune, sacrifices a bull; two enormous snakes come from Tenedos over the sea, with fiery eyes and hissing mouths, and attack his two children and then him.

Two extraordinary serpents come from the sea, kill Laocoön and his children, and then take shelter at the goddess’s sanctuary, after which the Trojans interpret the event religiously.
read in the book →
The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 2749-2841 confidence: high

A snake comes from beneath the sanctuary in seven coils, circles the grave and altars, shines with green, gold, and rainbow-like colors, tastes the feast, and returns harmlessly beneath the tomb.

A serpent emerges from beneath Anchises' sanctuary, circles grave and altars, tastes the feast, returns harmlessly, and is considered by Aeneas as either the Genius of the place or Anchises' ministrant.
read in the book →
The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 2749-2841 confidence: high

A snake slides from beneath the sanctuary in seven coils, circles the grave, glides among the altars, shows green and gold-bright scales, tastes the feast, and returns harmlessly beneath the tomb.

A great serpent emerges from beneath the sanctuary, circles Anchises' grave, tastes offerings, and returns beneath the tomb; Aeneas considers it either the Genius of the ground or his father's attendant.
read in the book →
The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 2945-2986 confidence: high

Sergestus arrives late in a ship torn from a rock and missing oars; the ship is likened to a half-dead wounded serpent that still coils, hisses, and lifts its head.

Sergestus' battered ship is explicitly compared to a half-dead, mangled serpent that still coils, lifts its head, and hisses.
read in the book →
The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1834-1914 confidence: medium

Charybdis, on the left, swallows the vast flood three times into a swirling gulf and hurls it upward, lashing the sky with water.

The sea route is guarded by Charybdis' destructive waters and Scylla's monstrous sea-dragon form that draws ships onto rocks.
read in the book →
The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4523-4594 confidence: high

Allecto throws a snake from her dusky hair into Amata’s bosom and heart; it coils invisibly, becomes the gold at her neck and the chaplet ribbon, inweaves her hair, and its poison begins to enter her senses and run like fire through her frame.

Allecto throws a snake into Amata’s bosom and heart; it coils unseen, becomes ornaments, and its poison begins to alter her senses.
read in the book →
The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4523-4594 confidence: high

Allecto goes to Latium and Amata's doors, casts a snake from her hair into Amata's bosom and heart, and the serpent coils unseen, becomes like necklace and chaplet ribbon, inweaves her hair, and spreads poisonous fire through her.

Allecto casts a snake into Amata's bosom and heart; it moves unseen, disguises itself as ornaments, and spreads venom that inflames her mind and body.
read in the book →
The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4596-4688 confidence: high

Latinus remains fixed against Amata; serpent poison sinks into her vitals, and she rages wildly through the city, with a spinning top simile describing her motion.

The passage links Amata's frenzy to serpent poison and Allecto's revealed Fury form to hissing snakes and serpents in her hair.
read in the book →
The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4596-4688 confidence: high

Allecto's wrath blazes; Turnus shudders as the Fury's snakes hiss, her form expands, her eyes are fiery, two serpents rise in her hair, and her whip sounds.

After Turnus rejects her, Allecto reveals hissing snakes, fiery eyes, serpents in her hair, and a whip.
read in the book →
The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4690-4772 confidence: medium

After Juno speaks, Allecto raises rustling snaky wings and darts from the upper air to Cocytus.

Allecto is an infernal Fury with rustling snaky wings who returns to Cocytus.
read in the book →
The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4690-4772 confidence: medium

Allecto raises rustling snaky wings and returns to Cocytus through the Vale of Amsanctus, described with wooded ridges, a torrent, a ghastly pool, and a chasm opening into Acheron.

Allecto is an underworld Fury who raises rustling snaky wings before departing to Cocytus.
read in the book →
The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4862-4943 confidence: high

Umbro, priest of the Marruvian people sent by King Archippus, wears olive leaves over his helmet; with charm and touch he makes vipers and water-snakes sleep, but his charms and herbs do not heal the Dardanian spear wound, and local waters and woodland mourn.

Umbro can make vipers and water-snakes sleep by charm and touch, but his charms and herbs do not heal the Dardanian spear wound.
read in the book →
The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4862-4943 confidence: high

Umbro, Marruvian priest sent by King Archippus, wears olive leaves, charms vipers and water-snakes, but cannot heal a Dardanian spear wound with charms or herbs; woods and waters weep for him.

Umbro is a priest who can use charm and touch on vipers and water-snakes, but his charms and herbs do not heal a Dardanian spear wound.
read in the book →
The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7690-7774 confidence: medium

Tarchon spurs into the fighting, bears down on Venulus, tears him from horseback, carries him on the saddle-bow, and seeks a mortal opening with his spear.

Tarchon's seizure and carrying of an armed enemy is explicitly compared to a golden eagle carrying and attacking a wounded serpent.
read in the book →
The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2542-2634 confidence: high

Dido tells Anna of a Massylian priestess from the far Aethiopian region of Atlas, associated with the Hesperides, a dragon, and holy boughs on a tree.

The Massylian priestess is linked with the Hesperides, a dragon she fed, and holy boughs on a tree.
read in the book →
The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2615-2747 confidence: high

Eurydice flees Aristaeus along a stream and fails to see a monstrous water-snake in tall grass by the bank; Dryads, mountains, regions, Hebrus, and Orithyia mourn.

Eurydice, fleeing along a stream from Aristaeus's pursuit, fails to see a monstrous water-snake in the grass.
read in the book →
The Georgics THE GEORGICS / GEORGIC I / GEORGIC II / GEORGIC III; lines 1809-1939 confidence: high

Cedar and galbanum fumes are used to drive snakes from stalls; vipers and snakes lurk under cribs or roofs and harm cattle; the shepherd is told to attack the hissing snake with stakes and stones.

Snakes and vipers are described as lurking near cribs and roofs, harming cattle, and requiring repulsion by fumes or attack with stones and stakes.
read in the book →
The Georgics THE GEORGICS / GEORGIC I / GEORGIC II / GEORGIC III; lines 1809-1939 confidence: medium

A Calabrian serpent with spotted belly haunts pools and eats fish and frogs in wet spring, ranges dry fields in heat, and after shedding slough appears transformed to glittering youth with a three-forked tongue.

The Calabrian serpent is described as haunting pools in the wet season, ranging fields in drought, and becoming 'to glittering youth transformed' after slipping its slough.
read in the book →
The Georgics The Georgics / THE GEORGICS / GEORGIC I / GEORGIC II; lines 1007-1140 confidence: medium

Gravel, tufa, and chalk are linked with water-worms, serpent-dainties, and winding lairs; another soil exhales mist or smoke, manages moisture, remains green, and suits vines, olives, cattle, and ploughing; Capua, Vesuvius, the Clanian flood, and Acerrae are named.

The soil is described as yielding serpent-dainties and winding lairs in which serpents lurk.
read in the book →
The Georgics The Georgics / THE GEORGICS / GEORGIC I / GEORGIC II; lines 873-1006 confidence: medium

Italy is praised above Mede-land, Ganges, Hermus, India, Bactria, and Panchaia; it did not have fire-snorting bulls, dragon’s teeth, or warrior crops, but has harvests, wine, flocks, and olives.

The passage mentions fire-snorting bulls ploughing soil sown with dragon’s teeth and a crop of warriors with lance and helm, while explicitly denying this scene for Italy.
read in the book →
The Georgics The Georgics / THE GEORGICS / GEORGIC I; lines 211-342 confidence: medium

Jove gives venom to serpents, makes the wolf prowl and ocean toss, removes honey and fire, restrains rivers of wine, and thereby drives humans to forge arts and strike fire from flint.

Jove is said to give black serpents their venom-bane; later a shining Snake is among signs to be observed.
read in the book →
The Georgics The Georgics / THE GEORGICS / GEORGIC I; lines 343-474 confidence: medium

The sun rules through twelve constellations; the heavens have five zones; the world is oriented toward Scythia/Rhipaean heights and Libya/south; Styx and shades are named; the Snake moves between the Bears; Dawn and Vesper mark opposite times.

A huge Snake is described as gliding between and around the two Bears in the sky.
read in the book →
The Golden Asse THE EIGHTH BOOKE / THE THIRTY-SECOND CHAPTER / THE THIRTY-THIRD CHAPTER / THE THIRTY-FOURTH CHAPTER; lines 4764-4812 confidence: high

The searcher returns pale and reports seeing a terrible dragon eating and devouring their companion; he cannot see the old man anywhere.

The searcher reports a terrible dragon eating and devouring the young companion.
read in the book →
The Golden Asse THE FORTY-FIFTH CHAPTER / THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER; lines 6516-6602 confidence: medium

The goddess is described with abundant hair, garlands, a lunar ornament, serpents, blades of corn, multicolored and dark starry garments, a moon on the robe, flowers and fruits, a brass timbrel, a golden cup with an asp, and shoes worked with victorious palm.

The goddess holds serpents and bears a golden cup from which an asp lifts its head.
read in the book →
The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3060-3150 confidence: medium

The sisters warn Psyche that a deadly serpent lies with her nightly, cite Apollo's oracle about marriage to a serpent, claim witnesses saw him swimming over the river, and say he will devour Psyche and her child.

The sisters claim Apollo's oracle foretold a serpent husband and warn that a poisonous serpent sleeps with Psyche and will devour her and her child.
read in the book →
The Golden Asse WIL. ADLINGTON. / THE FIRST BOOKE / THE FIRST CHAPTER / THE SECOND CHAPTER; lines 392-469 confidence: high

The first-person speaker says he nearly choked at supper, then reports seeing an Athens juggler swallow a sharp two-hand sword and a spear; a nimble boy appears on the spear and is compared to a serpent on the god of Medicine’s knotted staff.

The boy on the spear is said to wind and turn as if boneless and is compared to a serpent on the god of Medicine’s knotted staff.
read in the book →
The Metamorphoses of Ovid, Books I-VII BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 confidence: high

"Cadmus ... retires from Thebes, and flies to Illyria, together with his wife, where they are both transformed into serpents"

Cadmus and his wife become serpents, and serpents are produced by Medusa's blood.
read in the book →
The Metamorphoses of Ovid, Books I-VII BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 confidence: high

Cadmus leaves Thebes for Illyria with his wife, where both are transformed into serpents; Acrisius is named as the remaining despiser of Bacchus and grandfather of Perseus.

Cadmus and his wife are transformed into serpents in Illyria.
read in the book →
The Metamorphoses of Ovid, Books I-VII BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 confidence: high

Perseus cuts off the head of the Gorgon Medusa, and serpents are produced by her blood.

After Perseus cuts off Medusa's head, serpents are produced by her blood.
read in the book →
The Metamorphoses of Ovid, Books I-VII BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 379-400 confidence: high

Jason, aided by Medea, conquers fire-breathing bulls, sows serpent teeth that produce armed men, lulls a dragon to sleep, and recovers the Golden Fleece.

The passage includes serpent teeth that produce armed men and a dragon that must be lulled to sleep.
read in the book →
The Metamorphoses of Ovid, Books I-VII BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 379-400 confidence: high

"having sowed the teeth of a serpent, from which armed men are produced"

The passage includes serpent teeth producing armed men and a dragon lulled to sleep.
read in the book →
The Metamorphoses of Ovid, Books I-VII BOOK THE SECOND. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3609-3674 confidence: medium

Pallas encloses motherless Ericthonius in a basket of twigs, gives it to the three daughters of Cecrops with a prohibition, and Aglauros opens it, revealing the child and dragon.

When the basket is opened, the watchers behold a child and a dragon extended by him.
read in the book →
The Metamorphoses of Ovid, Books I-VII BOOK THE SECOND. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3609-3674 confidence: medium

Pandrosos and Herse keep the charge faithfully; Aglauros opens the knots, and inside they see a child with a dragon extended beside him.

When the basket is opened, the viewers see a child with a dragon extended beside him.
read in the book →
The Metamorphoses of Ovid, Books I-VII BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11584-11674 confidence: medium

The explanation states that escaping danger may become a story of bird transformation; hiding in a cave, serpent transformation; weeping, fountain transformation; and being lost in a wood, becoming a Nymph or Dryad.

The passage says that a person hiding in a cave to avoid pursuit was said to be transformed into a serpent.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: high

Medea mounts into the air with winged dragons and flies over Pelion, Othrys, Cerambus’s flood-escape site, Pitane, a stone image of a long Dragon, Ida where Bacchus hid a stolen bullock as a stag, and other places.

Medea escapes punishment by mounting into the air with winged dragons and later flees Jason on Titanian dragons after killing the bride, king, and her sons.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: high

Medea mounts into the air with winged dragons and flies over Pelion, Othrys, Cerambus’s flood-escape site, Pitane, a stone image of a long Dragon, Ida where Bacchus hid a stolen bullock as a stag, and other places.

The passage includes a stone dragon associated with a transformation into dragon or serpent, an ox disguised as a stag, horned matrons, a dove, a swan, birds, and a sea-calf transformation.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: high

“mounted into the air with winged dragons” and flies aloft over Pelion, Othrys, and other places.

Medea escapes punishment by mounting winged dragons and flying aloft over many lands.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11457-11570 confidence: high

Medea's dragons are called Titanian either from Titan blood or because the chariot and winged dragons were sent by the Sun, whose name was Titan.

Medea's chariot is associated with winged dragons, explained as Titanian by origin or by solar gift.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9901-9983 confidence: low

The Chimera is described as poetically lion, goat, and dragon, but explained as a volcanic Lycian mountain with flame, lions, goats, caverns, and serpents.

The footnote contrasts the poetic Chimera as a lion-goat-dragon monster with an explanation as a volcanic Lycian mountain inhabited by animals including serpents.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4522-4606 confidence: high

Palaephatus and others say Cadmus’s dragon was a king named Draco, son of Mars; the teeth were his subjects, and five named survivors became reconciled to Cadmus.

Cadmus is repeatedly linked to killing a dragon or serpent and to founding or securing Thebes.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4522-4606 confidence: high

Palaephatus and others say Cadmus' dragon was a king named Draco, son of Mars; his teeth were his subjects; five named men were reconciled to Cadmus.

Cadmus is described as killing a dragon or serpent and later gaining help to conquer enemies and build the citadel of Thebes.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE FIFTH. / EXPLANATION.; lines 8208-8226 confidence: low

The ibis is described as an Egyptian bird resembling a crane or stork, with unclean habits and a diet of serpents.

The ibis is said to subsist upon serpents.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10979-11037 confidence: medium

The explanation proposes that misunderstanding Phoenician or Syriac terms produced the fiction of the fleece, dragon, and fiery bulls; it contrasts a treasure narrative with the story of a divine sheep bearing Phryxus to Colchis and a golden fleece sought by Greek leaders.

The passage discusses the dragon as part of the miraculous fiction and gives rationalizing alternatives: a word for metal or a treasure keeper named Draco / Dragon.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10979-11037 confidence: medium

Some historians identify the treasure keeper as Draco or Dragon, describe a Tauric garrison, interpret the fleece as a gilt skin of Phryxus' sacrificed sheep, and explain dragon's teeth as foreign troops won over by Jason in the same way as Cadmus.

The dragon's teeth are explained as likely referring to foreign troops whom Jason brought over to his side, with an explicit comparison to Cadmus.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10979-11037 confidence: medium

The explanation suggests the miraculous fleece, dragon, and fiery bulls may arise from Phoenician or Syriac terms: gaza for treasure or fleece, saur for wall or bull, and nachas for metal or dragon.

Dragons and dragon’s teeth appear in the marvelous tradition, while the passage interprets them as metal locks, a keeper named Draco, or foreign troops.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11039-11121 confidence: high

Medea recalls earlier feats involving bulls, dragon-born warriors, and the golden fleece guardian, then says she needs juices by which old age may be renewed and notes that a chariot has come drawn by winged dragons.

A heaven-sent chariot drawn by winged dragons bears Medea aloft while she gathers herbs from mountains, rivers, and shores for the renewal rite.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11039-11121 confidence: medium

After nine days and nights in the dragon chariot, Medea returns; the dragons have fed only on plant odors and cast off skins of old age.

After the herb-gathering journey, the winged dragons, fed only by plant odors, cast off skins described as old with years, adjacent to the rite seeking renewed youth.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11039-11121 confidence: high

Medea mounts a heaven-sent chariot drawn by winged dragons, flies over regions, and gathers herbs from mountains, rivers, waters, and shores, pulling some by the root and cutting others with a brazen sickle.

A chariot sent from heaven and drawn by winged dragons carries Medea aloft as she looks down and travels to gather herbs.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11039-11121 confidence: medium

After the ninth day and night of travel in the dragon chariot, the dragons have fed only on plant odors and cast off the skin of old age.

After nine days and nights, the unfed dragons cast the skin of old age.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11123-11206 confidence: high

A brazen cauldron boils with roots, seeds, flowers, juices, stones, sand, moonlit frost, owl parts, entrails of a wolf that changes into human form, water-snake slough, stag liver, and crow parts.

The cauldron mixture includes the thin scaly slough of a water-snake.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11208-11323 confidence: low

The notes discuss the screech owl or strix as linked to enchanters and assumed forms, a venomous water-snake, and long-lived stag and crow traditions.

The notes associate the screech owl or strix with enchanters and possible assumed form, describe a venomous water-snake, and mention long-lived animals.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9743-9815 confidence: medium

Footnote says Latona fled the serpent Python sent by Juno; Delos became immovable for Latona's labor with Apollo and Diana and was associated with rising visibly from the sea.

The explanatory note says Latona fled the serpent Python while in labor with Apollo and Diana, and Delos became immovable for the birth.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4334-4419 confidence: high

Fable summary: Cadmus’s companions fetch water from Mars’s fountain and are devoured by its dragon; Cadmus slays it; Minerva advises him to sow its teeth; armed men arise, fight, and five help build Thebes.

The fable summary identifies a dragon guarding the fountain of Mars, and the narrative shows it emerging from a cave when the companions draw water.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4334-4419 confidence: high

The son of Agenor seeks his delayed companions, wearing a lion skin and bearing weapons; he finds the bodies and the dragon, and vows to avenge them or share their death.

Cadmus discovers his companions’ bodies, vows vengeance or death, and continues the fight until the dragon’s neck is pierced against an oak.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4334-4419 confidence: high

The fable summary states that Cadmus’s companions are devoured by the dragon guarding the fountain of Mars; Cadmus slays it; Minerva advises him to sow its teeth; armed men arise, fight, and five help build Thebes.

The fable summary and narrative present a dragon guarding the fountain of Mars and killing Cadmus’s companions when they come to fetch water.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4334-4419 confidence: high

Cadmus, wearing a lion skin and carrying weapons, searches for his companions, sees their lifeless bodies and the dragon over them, and vows revenge or shared death.

Cadmus confronts the dragon after finding his companions dead, wounds it with weapons, and pins its neck to an oak.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4421-4519 confidence: medium

Cadmus is described as the conqueror surveying his vanquished enemy, the dragon slain by him.

Cadmus has slain a dragon, and a voice foretells that he will be seen in dragon form; the supplied note states that this later came to pass as a serpent transformation.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4421-4519 confidence: high

A voice asks why the son of Agenor contemplates the dragon he has slain and says he himself will be seen in the form of a dragon.

Cadmus is described as the conqueror of a slain dragon, his vanquished enemy.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4421-4519 confidence: medium

A voice asks why the son of Agenor contemplates the dragon he has slain and says he himself will be seen in the form of a dragon.

The voice foretells that Cadmus will be seen in dragon form; the footnote says he was later transformed into a serpent, a fate shared by Hermione.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2760-2842 confidence: low

The Triones grow warm, the Serpent near the icy pole warms and regains rage, Boötes is disturbed, and Phaëton looks down at the distant earth, turns pale, shakes with terror, and regrets his request and descent.

The Serpent near the icy pole is described as formerly torpid with cold, then warmed by heat and regaining rage.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2760-2842 confidence: medium

The Triones and the Serpent near the icy pole grow warm; Boötes is disturbed; Phaethon looks down at the distant earth, trembles, regrets his descent and request, and is compared to a ship whose pilot has abandoned the helm.

A cold celestial Serpent is warmed by the chariot's heat and regains rage.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10640-10724 confidence: medium

Medea praises Jason's youth, descent, valor, and beauty, and says he may face bulls, earth-born enemies, or a ravenous dragon unless she gives aid.

Medea names bulls, enemies sprung from the earth, and a ravenous never-sleeping dragon as dangers Jason will face.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10640-10724 confidence: medium

Medea says that without her aid Jason will face bulls, enemies sprung from the earth, and a ravenous never-sleeping dragon.

A ravenous, never-sleeping dragon is among the dangers guarding Jason's success.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10726-10814 confidence: high

The remaining task is to put to sleep the watchful dragon, keeper of the Golden Fleece, with crest, three tongues, and hooked teeth; after herbs of Lethæan juice and three repetitions of sleep-words, sleep comes to the dragon and the son of Æson gains the gold.

A watchful dragon with three tongues and hooked teeth keeps the Golden Fleece; the son of Æson puts it to sleep with herbs and words before gaining the gold.
read in the book →
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.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10816-10900 confidence: high

The dragon’s teeth were part of the teeth of the dragon slain by Cadmus, sent by Mars and Minerva to Aeetes.

The dragon’s teeth are identified as teeth from Cadmus’s dragon, sent by Mars and Minerva to Aeetes.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10816-10900 confidence: medium

The dragon's teeth were part of the teeth of the dragon slain by Cadmus, sent by Mars and Minerva to Aeetes.

The dragon's teeth are identified as teeth from the dragon slain by Cadmus and sent by Mars and Minerva to Aeetes.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: medium

Antigone, proud of her beautiful hair, boasted resemblance to Juno; Juno changed her hair into serpents, and the deities later transformed her into a stork.

Juno changes Antigone's beautiful hair into serpents after Antigone boasts that she resembles Juno.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRD.; lines 4261-4331 confidence: high

An ancient grove untouched by the axe contains a low-arched cavern formed by twigs, osiers, and rocks, with abundant water.

A dragon sacred to Mars is hidden in a cavern with abundant water inside an ancient grove.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRD.; lines 4261-4331 confidence: high

An ancient grove untouched by an axe contains a low-arched cavern covered with growth and abundant water; inside is a dragon sacred to Mars, crested, golden, fiery-eyed, poison-filled, three-tongued, and triple-toothed.

A dragon sacred to Mars is hidden in a water-filled cavern in an untouched grove; the note says it watched the spot and neighboring stream in another ancient account.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10199-10275 confidence: medium

Tereus draws his sword, seizes and chains Philomela, cuts out her tongue with pincers and weapon, and the tongue quivers on the earth like a mangled snake’s tail.

The cut-out tongue lies on the earth, faintly murmurs, and writhes like the tail of a mangled snake.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10450-10501 confidence: medium

“The Thracian pushes from him the table with a loud cry, and summons the Viperous sisters from the Stygian valley.”

The Viperous sisters are summoned from the Stygian valley and identified as the Furies with serpent-wreathed hair.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10450-10501 confidence: medium

The Viperous sisters are summoned from the Stygian valley; the note identifies them as the Furies, so called because their hair is wreathed with serpents.

The Viperous sisters are summoned from the Stygian valley and identified as Furies whose hair is wreathed with serpents.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1091-1191 confidence: medium

The explanatory note says the Giants' war is not the war between Jupiter and the Titans and speculates about fallen angels, Babel, Cain's descendants, and Genesis giants as related traditions.

Jupiter recalls snake-footed monsters attempting to seize the skies, and the note identifies the related tradition as the war of the Giants.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11816-11893 confidence: high

A serpent haunted the cavern of Tænarus in Laconia; the cave was considered an avenue to Pluto's kingdom, so poets made the serpent guardian of the portals. Pausanias is cited on Homer calling Cerberus a dog, while the note identifies Cerberus as a serpent whose Greek name means one that devours flesh.

The Tænarus serpent haunts a cave and is said to have been transformed by poets into the guardian of Pluto's portals.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11816-11893 confidence: high

The explanation says a serpent haunted the cavern of Tænarus in Laconia and ravaged the districts near the promontory.

The cave of Tænarus is described as an avenue to Pluto’s kingdom, and the serpent there is explained as the source of the guardian of its portals, identified with Cerberus.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11816-11893 confidence: medium

The account of Cerberus’s foam poisoning Thessalian herbs is explained as probably based on the abundance of aconite and other poisonous plants in Thessaly.

The explanation says the story that Cerberus’s foam poisoned Thessalian herbs is probably based on the abundance of poisonous plants there.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11895-11971 confidence: high

The infection enters fountains and lakes; many thousands of serpents wander in uncultivated fields and taint rivers with venom.

Many serpents wander the fields and taint the rivers with venom while infection also enters fountains and lakes.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11895-11971 confidence: medium

The infection comes into fountains and lakes; many serpents wander over uncultivated fields and taint rivers with venom.

Many serpents are described as wandering fields and tainting the rivers with venom while infection also reaches fountains and lakes.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1712-1812 confidence: high

Earth produced “thou enormous Python,” an “unheard-of serpent” and “terror to this new race of men.”

Python is an enormous serpent and terror to humans; Apollo destroys him with arrows.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1712-1812 confidence: high

Moisture and heat are said to generate all things; after the deluge, the mud-covered Earth produces many species and the enormous serpent Python, a terror to the new race of men and so large as to occupy much of a mountain.

Python is an enormous serpent, a source of terror to the new race of men.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1712-1812 confidence: high

The bow-bearing god kills Python with a thousand arrows, venom oozing from black wounds, and institutes sacred games called Pythia; victors receive crowns of beechen leaves before the laurel exists.

Apollo kills Python with arrows and institutes the Pythian games from the serpent’s name to preserve the fame of the deed.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1815-1899 confidence: high

The explanation reads Python historically as a robber near Parnassus troubling sacrificers; an Apollo-named prince or priest destroys him, liberates the region, and gives rise to the Pythian games near Delphi.

Apollo is described as having subdued or slain Python, a serpent, with arrows; the explanation also treats Python as a harmful figure removed from the region.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1815-1899 confidence: medium

The explanation reads Python philosophically as noxious exhalations and reptiles from flood slime disappearing under the sun’s heat.

The philosophical explanation says reptiles arose from slime left by the flood and disappeared when the sun dispersed harmful exhalations from receding waters.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1815-1899 confidence: high

The explanation says Python may have represented a robber near Parnassus who molested sacrificial travelers, and that Apollo or an Apollo-associated priest or prince destroyed him and liberated the region.

Python is a serpent slain by Apollo with arrows; the explanation also treats the serpent as a harmful robber-like figure near Parnassus.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2205-2222 confidence: medium

Lerna is described as a swampy Argive place where poets said the seven-headed Hydra had its haunt and was slain by Hercules; the note suggests a drainage explanation for pestilential vapors and mentions a view that Lerna was a flowing stream.

The passage states that the seven-headed dragon Hydra haunted Lerna and was slain by Hercules.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2205-2222 confidence: high

Lerna is described as a swampy Argive place where poets placed the haunt of the seven-headed Hydra slain by Hercules.

The passage describes the Hydra as a seven-headed dragon haunting Lerna.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 confidence: medium

Hyginus says Ericthonius was received into heaven as Auriga and that his leg deformity occasioned the claim that he was half man and half serpent; Apollodorus gives another parentage and says he dethroned Amphictyon and became fourth king of Athens.

Ericthonius’s leg deformity is said to have occasioned the statement that he was half man and half serpent.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 confidence: high

Hyginus says Ericthonius was received into heaven as Auriga and that his leg deformity caused the saying that he was half man and half serpent; Apollodorus says he dethroned Amphictyon and became fourth king of Athens.

Ericthonius's leg deformity is said to have given occasion to the report that he was half man and half serpent.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3767-3868 confidence: medium

Explanatory note: no historical basis is known for Coronis as crow or the raven’s color change; later writers made Æsculapius born from a bird egg in serpent form and worshipped as a serpent.

The explanatory note links Æsculapius to serpent birth and serpent worship, while Ocyrrhoë’s prophecy and the footnote link Chiron’s suffering to serpent blood or Hydra poison.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3767-3868 confidence: medium

Because Coronis is both a crow's name and a Nymph's name, Lucian and others are said to have fabled that Aesculapius was produced from that bird's egg, born as a serpent, and widely worshipped in serpent form.

The explanation states Aesculapius was fabled to have been born in serpent form and was generally worshipped under that form.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: high

Jupiter and Juno dispute sexual pleasure and consult Tiresias, who had changed sex after striking coupling serpents and later returned to male by striking the same snakes; Tiresias confirms Jove's words.

Tiresias changes from man to woman after striking coupling serpents, lives as a woman for seven autumns, and changes back after striking the same snakes.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: high

Jupiter and Juno dispute about sexual pleasure and consult Tiresias, who had been transformed from man to woman and back after striking mating serpents. Tiresias sides with Jupiter, and Juno blinds him.

Tiresias changes sex after striking mating serpents and changes back after striking them again.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5454-5504 confidence: high

Pentheus denounces the rites and their sounds, contrasts arms and helmets with thyrsus and leaves, invokes dragon ancestry, imagines Thebes falling by war or to an unarmed boy, cites Acrisius, and orders the ringleader brought in chains.

Pentheus addresses the men as descendants of the Dragon and urges them to assume the dragon's courage.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5454-5504 confidence: high

Pentheus tells the Thebans to remember their race and assume the courage of the dragon, who died for his springs and stream and destroyed many.

Pentheus addresses the Thebans as descendants of the Dragon and urges them to assume the dragon’s courage.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5656-5760 confidence: high

Footnote 80 explains Mavors as a name of Mars and says the Thebans were sprung from dragon teeth; the dragon was said to be a son of Mars.

The note explains Theban identity through descent from the teeth of a dragon said to be a son of Mars.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5656-5760 confidence: medium

The note explains that the Thebans were called warlike because they were said to be sprung from the teeth of a dragon, who was said to be a son of Mars.

A note says the Thebans were sprung from the teeth of a dragon said to be a son of Mars.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6635-6709 confidence: medium

Salmacis enters the water, seizes the resisting youth, kisses and touches him against his will, and clings to him; the passage compares the clinging to a serpent, ivy on trees, and a polypus.

The resisting embrace is described through images of a serpent enfolding a bird and ivy winding around tree trunks.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6855-6931 confidence: high

Tisiphone takes a gore-reeking torch, wears a blood-red cloak, girds herself with snakes, and is attended by Mourning, Fright, Terror, and Madness.

Tisiphone's serpents are part of her body and attire, and two snakes thrown at Athamas and Ino inspire dire intent in their minds.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6855-6931 confidence: high

Iris purifies Juno with sprinkled water; Tisiphone departs with a bloody torch, blood-red cloak, twisted snakes, and the attendants Mourning, Fright, Terror, and Madness.

Tisiphone's snakes are worn, shaken, and thrown against Athamas and Ino, affecting their minds rather than their bodies.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7033-7078 confidence: high

Echidna means female viper but here refers to the Hydra or Lernaean dragon slain by Hercules; it was fabled as partly woman and partly serpent, begotten by Typhon, with seven heads in some accounts.

The monster is a Hydra or dragon, partly woman and partly serpent, and is said to have been slain by Hercules.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7033-7078 confidence: high

Echidna means female viper and here refers to the Hydra or dragon of Lerna, slain by Hercules; the monster was partly woman and partly serpent, begotten by Typhon, and in some accounts had seven heads.

The passage identifies the Hydra/Echidna as a partly serpentine monster, in some accounts seven-headed, and says Hercules slew it.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7081-7175 confidence: high

Cadmus becomes serpentlike: scales grow, legs join and taper, his tongue divides, and his attempted speech becomes hissing.

Cadmus changes bodily into a serpent, Hermione asks for and receives a similar serpent form, and the two remain gentle and remember their former selves.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7081-7175 confidence: medium

Cadmus asks whether the dragon he pierced was sacred, recalls sowing its teeth, and prays to be lengthened into a serpent if the gods avenge the act.

Cadmus asks whether the dragon he killed was sacred and prays that, if the gods avenge it, he may become a serpent.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7081-7175 confidence: high

Cadmus recalls the disasters of his house, asks whether the dragon he killed and whose teeth he sowed was sacred, prays to become a serpent if the gods avenge it, and begins changing into a serpent with scales, speckled body, and merged legs.

Cadmus undergoes detailed bodily transformation into a serpent, and Hermione is also turned into a serpent.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7081-7175 confidence: medium

Cadmus recalls the disasters of his house, asks whether the dragon he killed and whose teeth he sowed was sacred, prays to become a serpent if the gods avenge it, and begins changing into a serpent with scales, speckled body, and merged legs.

Cadmus wonders whether the dragon he killed was sacred and whether the gods' vengeance is causing his transformation into a serpent.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7243 confidence: medium

The commentary links Phoenician naming and the word ‘Chiva’ for serpent to Greek reports that Cadmus and his wife were serpents, with the transformation later placed at the end of life.

The commentary says Greeks reported Cadmus and Hermione as serpents and that a transformation may have been placed at the end of Cadmus’s life.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7243 confidence: high

The fable summary says Perseus, son of Jupiter and Danaë, kills Medusa, carries her head into Africa, where its blood produces serpents; Atlas fears an oracle about his golden fruit and is changed into a mountain when Perseus shows him the Gorgon’s head.

The fable summary and narrative both state that blood from Medusa’s/Gorgon’s head falls in Africa or Libya and produces serpents.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7243 confidence: high

Cadmus is driven from Thebes after a conspiracy; Pentheus assumes the crown; Cadmus and Hermione retire to Illyria. The explanation says a story later arose that they were serpents and links it to the names ‘Achivi’ and ‘Chiva.’

The explanation says Cadmus and Hermione were reported after death to be serpents and links this to names and to Illyrians called serpents or basilisks.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7243 confidence: high

Fable IX summary: Perseus, son of Jupiter and Danaë, kills Medusa and carries her head into Africa; its blood produces serpents; Atlas fears an oracle about golden fruit and is transformed into a mountain when Perseus shows him the Gorgon's head.

Blood from Medusa's head falls onto Libyan sands and the ground produces various serpents.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7245-7295 confidence: high

Atlas, son of Iapetus, is described as surpassing all men in bodily vastness; his realm is at the earth's extremity, with many flocks and herds, and trees with golden leaves, branches, and apples.

Atlas has golden trees and apples, encloses the orchard, and assigns a huge dragon to guard it.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7245-7295 confidence: high

“Leaves of the trees, shining with radiant gold, covered branches of gold, {and} apples of gold.”

Atlas's golden tree and apples are protected within walls by a huge dragon identified in a note as Ladon.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7395-7479 confidence: high

The explanation summarizes Perseus after Atlas’s transformation into a mountain, Andromeda exposed to a monster, the monster’s death, the Gorgon’s head causing coral, thanksgiving, marriage, and the later Medusa/Minerva account.

Perseus identifies himself as conqueror of the Gorgon with serpent locks, and the explanation says Minerva changed Medusa’s hair into serpents.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7395-7479 confidence: high

Introductory explanation: Perseus changes Atlas into a mountain, finds Andromeda exposed to a monster, kills it, hides the Gorgon’s head beneath seaweed and plants that become coral, thanks the gods, marries Andromeda, and tells of Medusa’s death and serpent hair.

The Gorgon is described with serpent locks, and the introductory explanation says Minerva changed Medusa’s hair into serpents.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 confidence: high

At the Gorgon abodes, Perseus sees men and beasts turned to stone by Medusa's sight, views Medusa in the brass reflection of his shield, and cuts off her head while she and her serpents sleep.

Medusa's sight turns men and beasts into stone, while Perseus views her only in the reflection of his brass shield and cuts off her head while she sleeps.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 confidence: high

Asked why only Medusa had snake hair, Perseus says she was famed for beauty and hair; Neptune deflowered her in Minerva's temple, and Minerva changed the Gorgon's hair into snakes and bears those snakes on her breast.

Minerva changes Medusa's hair into hideous snakes after Neptune deflowers Medusa in Minerva's temple.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 confidence: high

Perseus reaches the Gorgons' abodes and sees fields and roads filled with men and beasts turned into stone by the sight of Medusa.

Medusa's head is snake-bearing; her sight turns men and beasts to stone, and her transformed hair consists of snakes.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9088-9125 confidence: medium

Triptolemus's travel dangers are said to explain Lyncus's transformation into a lynx; winged dragons are explained by a Phoenician word or by a ship called a flying dragon because of its dragon prow figure.

Triptolemus is associated with being drawn by winged dragons, while another explanation says his ship was called a flying dragon because it bore a dragon figure on the prow.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9088-9125 confidence: medium

The winged dragons of Triptolemus are explained either by a Phoenician word meaning both winged dragon and iron-fastened ship, or by Philochorus' statement that his ship was called a flying dragon because it had a dragon figure on its prow.

Triptolemus is associated with winged dragons, and his ship is said to be called a flying dragon because of a dragon figure on its prow.
read in the book →
The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: high

Cadmus slays a dragon in Boeotia, sows its teeth in the earth, and men are produced who help him build Thebes’ walls.

Cadmus slays a dragon, sows its teeth, receives men produced from the earth, and builds the walls of Thebes with their aid.
read in the book →
The Metamorphoses of Ovid, Books I-VII The Metamorphoses of Ovid, Books I-VII / LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I.; lines 225-247 confidence: high

Other animated beings are produced by heat and moisture, including the serpent Python.

Phœbus slays the serpent Python and institutes the Pythian games as a memorial of the event.
read in the book →
The Metamorphoses of Ovid, Books I-VII The Metamorphoses of Ovid, Books I-VII / LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I.; lines 225-247 confidence: high

Living beings are produced by heat and moisture, including Python; Phoebus slays Python and institutes the Pythian games, whose conquerors are crowned with beech because laurel does not yet exist.

The serpent Python is slain by Phoebus, who institutes the Pythian games as a memorial of the event.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK IX. / BOOK X. / BOOK XI. / BOOK XII.; lines 336-354 confidence: high

At Aulis the Greeks see a serpent changed into stone and prepare to sacrifice Iphigenia to Diana, but a hind is substituted for her.

At Aulis the Greeks see a serpent changed into stone.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK IX. / BOOK X. / BOOK XI. / BOOK XII.; lines 336-354 confidence: high

At Aulis, the Greeks see a serpent changed into stone and prepare to sacrifice Iphigenia to Diana, but a hind is substituted.

The Greeks see a serpent changed into stone at Aulis.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13291-13376 confidence: high

In sleep, the saving god appears before a Roman's couch, holding a rustic staff and stroking his beard; he says he will come, leave his statues, and be changed into the serpent coiled around his staff, but in greater size.

The god says he will be changed into the serpent around his staff and then appears in the temple as a larger, golden, crested serpent.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13291-13376 confidence: high

The god appears as a gold-glittering serpent with erect crest, hisses, shakes the statue, altars, doors, pavement, and roof, and stands erect in the temple with fiery eyes.

The god appears as a golden, crested, hissing serpent, shakes the temple, is recognized by the priest, and departs toward the harbor.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13378-13486 confidence: high

Near Antium, the deity unfolds his coils and enters the temple of his parent; later he leaves the altars of his sire, drags rattling scales through the sand, rests at the helm and stern, and comes toward Castrum, Lavinium, and the mouths of the Tiber.

The deity travels in serpent form and is identified at the end as the restorer of health who ends mourning in the city.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13378-13486 confidence: high

Near Antium, the deity unfolds his coils, enters the temple of his parent, later leaves the altars of his sire, drags rattling scales over the shore, and returns to the ship until reaching Lavinium and the Tiber.

The god is repeatedly represented in serpent form and is identified at the end as the restorer of health who comes to Rome.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: high

Hercules kills serpents in his youth, with the published story adding that Juno sent them to destroy him; he later hunts lions in the forest of Nemea, kills the fiercest, and wears its skin.

The passage states that Hercules killed serpents in his youth and that it was published that Juno had sent them to destroy him.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: high

Hercules kills serpents in youth, with the added story that Juno sent them to destroy him; he kills the fiercest lion of Nemea and wears its skin.

The passage says Hercules killed serpents in youth and that they were said to have been sent by Juno to destroy him.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2843-2927 confidence: high

The Lerna marshes near Argos are described as infested with serpents replaced by new swarms; Hercules destroys them by draining the marshes and probably burning adjacent thickets, giving rise to the Hydra fable.

The Lerna episode involves serpent swarms explained as the basis for the Hydra whose heads grew back, and the Tænarus episode involves a monstrous serpent linked to Cerberus.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2843-2927 confidence: high

Hercules frees the area near Lake Stymphalus from thieves represented as birds; drains Lernaean marshes and likely burns thickets to destroy serpents linked to Hydra; destroys Erymanthian boars and brings one to Eurystheus.

The passage describes Hercules clearing serpents from Lerna and killing a serpent at Tænarus, while linking these to the Hydra and Cerberus stories.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2929-3006 confidence: high

Hercules kills Busiris, delivers Atlas, is said to support the heavens for a time, and receives sheep or orange and lemon trees later represented as golden apples watched by a dragon in the garden of the Hesperides.

The passage says orange and lemon trees were represented as golden apples watched by a dragon in the garden of the Hesperides.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2929-3006 confidence: high

Atlas gives Hercules sheep or, according to Diodorus Siculus, orange and lemon trees, later represented as golden apples watched by a dragon in the garden of the Hesperides.

The passage explains the golden apples of the Hesperides as fruit or trees watched by a dragon.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

Commentary describes Hercules as an ideal divine-origin hero, son of the king of the Gods and a mortal mother, with a mortal-sired twin brother; he strangles snakes in infancy, kills Linus with a lyre, and is sent by Amphitryon into shepherd solitude to prepare for future tasks.

Hercules displays strength and courage in infancy by strangling snakes.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

“Hercules exhibits his strength and courage in infancy; he strangles the snakes, which fills his brother with terror.”

Hercules strangles snakes in infancy while his brother is terrified.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK VIII. / BOOK IX. / BOOK X. / BOOK XI.; lines 315-333 confidence: high

Orpheus is torn to pieces by Thracian women; a serpent attacking his face is changed into stone; the women are transformed into trees by Bacchus, who leaves Thrace for Phrygia.

A serpent attacks Orpheus' face and is changed into stone.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12474-12561 confidence: low

Silkworms become moths; mud generates frogs that gain legs; a bear shapes its newborn by licking; bee offspring gain limbs and wings; birds arise from eggs; some believe human marrow becomes a serpent in the tomb.

Some people are said to believe that human marrow becomes a serpent when the spine putrefies in a tomb.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12781-12855 confidence: low

Under the label “Into a serpent,” Pliny is said to tell the same story; Antigonus extends it, and the note suggests the fiction may protect the bones of the dead from molestation.

A note labelled “Into a serpent” connects Pliny and Antigonus with a story involving persons after death, snakes, and protection of the bones of the dead.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12781-12855 confidence: high

Pliny tells the story of persons changed into serpents after death; Antigonus expands it, and the note suggests the fiction may protect the bones of the dead from molestation.

The note says persons changed into serpents after death and links the fiction to protecting the bones of the dead.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2235-2321 confidence: high

Early authors describe Hercules fighting the river god, who changes into a serpent and a bull; the explanation interprets the serpent as winding course and the bull as impetuous overflow, noting rivers were often represented as bulls.

The river god Acheloüs is said to transform into a serpent and then a bull during combat with Hercules.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2235-2321 confidence: high

Early authors veil the events in fiction: Hercules fights the river god, who changes into a serpent and then a bull; these forms are explained as the river’s winding course and violent overflow.

The serpent form of Acheloüs is explicitly linked to the winding course of the river.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2475-2572 confidence: high

“as when a serpent revived, by throwing off old age with his slough, is wont to be instinct with fresh life, and to glisten in his new-made scales”

The passage explicitly compares Hercules' transformation to a serpent revived by shedding old age and gaining new scales.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2475-2572 confidence: high

“as when a serpent revived, by throwing off old age with his slough, is wont to be instinct with fresh life, and to glisten in his new-made scales”

The passage explicitly compares Hercules’ transformed state to a serpent revived after casting off its slough and shining in new scales.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TENTH. / EXPLANATION.; lines 4104-4203 confidence: medium

Tzetzes says the story rests on Orpheus curing his wife of a serpent bite thought mortal, later rendered hyperbolically as rescuing her from Hell.

Tzetzes is said to explain the rescue from Hell as Orpheus curing Eurydice from a serpent bite formerly regarded as mortal.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7564-7646 confidence: medium

Calchas’s Aulis prediction of a nine-year Trojan War is linked with an interpretation of a serpent devouring birds; the explanation suggests the interpretation may have been devised to delay or discourage war.

The serpent devouring birds is tied to Calchas’s prediction that the Trojan War would last nine years.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7564-7646 confidence: medium

Calchas’ prediction at Aulis says the Trojan war will last nine years; the commentary links it with the story of a serpent devouring birds and suggests the interpretation may have been strategically planned.

The passage reports a story in which a serpent devouring birds is interpreted in connection with Calchas’ prediction that the Trojan war would last nine years.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH.; lines 5715-5795 confidence: medium

On Lesbos, an infuriated serpent attacks Orpheus's head; Phoebus comes to its aid, drives the serpent away, and hardens its open jaws and gaping mouth into stone.

A serpent attacks Orpheus's head on Lesbos, and Phoebus drives it away and petrifies its jaws and mouth.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE NINTH.; lines 2068-2150 confidence: high

"Inferior in strength, I had recourse to my arts, and transformed into a long serpent, I escaped from the hero."

Achelous explicitly transforms into a long serpent after being overpowered and uses that form to escape the hero.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE NINTH.; lines 2068-2150 confidence: high

“Inferior in strength, I had recourse to my arts, and transformed into a long serpent, I escaped from the hero.”

Acheloüs, unable to match Hercules’ strength, transforms into a long serpent and escapes.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE NINTH.; lines 2152-2232 confidence: high

The Tirynthian says serpent-conquest was his cradle labor, compares Acheloüs with the Lernaean Echidna, and describes subduing and killing the creature whose wounds produced more serpents or heads.

The Tirynthian frames the serpent-form Acheloüs as another serpent to conquer and cites his cradle-serpent and Hydra victories before physically overpowering him.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE NINTH.; lines 2152-2232 confidence: high

The Tirynthian says serpent-conquest was his cradle labor, compares Acheloüs with the Lernaean Echidna, and describes subduing and killing the creature whose wounds produced more serpents or heads.

The Lernaean Echidna/Hydra is described as multiplying from wounds, with successor heads or branching serpents, before Hercules subdues and kills her.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE NINTH.; lines 2152-2232 confidence: high

The Tirynthian laughs at Acheloüs' arts and says his cradle labour was to conquer serpents; he contrasts Acheloüs with the Lernaean monster whose heads multiplied from wounds and whom he subdued and slew.

The Tirynthian cites conquering serpents in infancy and the Lernaean monster, then defeats Acheloüs' serpent form by seizing his neck.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 3955-4038 confidence: high

Hymenaeus appears in response to Orpheus with unhappy omens and a smoky, flameless torch; Eurydice, walking with Naiads, is killed by a serpent sting on her ankle.

Eurydice’s death is caused by a serpent sting and poison, and this death motivates Orpheus’s descent.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 3955-4038 confidence: high

The new bride, attended by Naiads while walking in the grass, is killed after a serpent stings her ankle.

Eurydice dies after being stung on the ankle by a serpent while walking after the wedding.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7325-7421 confidence: high

During sacrifice to Jupiter, an azure serpent enters a plane tree, swallows eight young birds and their mother, is interpreted by Calchas as nine years of war, and becomes stone in serpent form.

A serpent devours eight young birds and their mother, and Calchas assigns the nine birds to the years of the war.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7325-7421 confidence: high

"the Greeks beheld an azure-coloured serpent creep into a plane tree" near the sacrifice and heated altar.

A serpent devours nine birds and becomes stone; Calchas interprets the number as the years of war and predicts Troy's fall.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11118-11219 confidence: medium

Picus' attendants search, confront Circe, and prepare to attack. Circe scatters poisons, summons Night and night gods from Erebus and Chaos, invokes Hecate, produces prodigies including moving woods, blood-wet grass, black serpents, and ghosts, and transforms the attendants into wild beasts with her wand.

Circe scatters poisons, summons Night and the Gods of Night from Erebus and Chaos, invokes Hecate, and the landscape responds with groans, moving woods, blood-wet grass, black serpents, and ghosts.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11118-11219 confidence: medium

Picus' attendants search for him, confront Circe, and prepare to attack; Circe scatters poisons, invokes Night, the Gods of Night, Erebus, Chaos, and Hecate, produces prodigies, and transforms the young men into wild beasts.

Circe invokes Night, the Gods of Night, Erebus, Chaos, and Hecate; prodigies follow, including blood-wet grass, black serpents, ghosts, and the transformation of the attendants into beasts.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13517-13608 confidence: high

Explanatory note: Rome suffers pestilence; Sibylline books direct Romans to bring Æsculapius from Epidaurus; delegates receive a serpent identified by priests as the god, transport it by ship, and build a temple where it settles on the Island of the Tiber.

The passage links the end of pestilence to bringing Æsculapius from Epidaurus; the deity is received and transported in serpent form.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13517-13608 confidence: high

Rome is ravaged by pestilence; after physicians’ resources fail, the Sibylline books say the plague will not cease until Æsculapius is brought from Epidaurus to Rome.

A plague-stricken Rome is instructed to bring Æsculapius from Epidaurus, and a serpent identified as the god is carried toward Rome and given a temple where it chooses to remain.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1951-2042 confidence: high

Achelous says that he too can often change his body, though within limits: he appears as himself, as a snake, and as a horned leader of a herd; one side of his forehead is now deprived of its weapon.

Achelous says he can change his body into several forms, including a snake and a horned herd-leader, though his transformations are limited and one horn is gone.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3840-3937 confidence: low

Footnote 71 identifies the foreign serpent as probably the Egyptian asp, often represented on statues of Isis, whose bite was said to produce lethargic sleep ending in death.

A footnote identifies the foreign serpent as an asp on statues of Isis, whose bite causes lethargic sleep ending in death.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4672-4753 confidence: medium

A footnote says Cyprus was called Ophiusia because many serpents infested it, from the Greek word for serpent.

The footnote explains the name Ophiusia for Cyprus by reference to serpents infesting the island.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7276 confidence: high

Hesperie flees like a frightened animal; Æsacus pursues, and a snake in the grass wounds her foot with venom, so her life is cut short.

A serpent hidden in the grass wounds Hesperie's foot with venom and her life ends with her flight.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7276 confidence: high

The fable summary states that Hesperia flees from Æsacus, is bitten by a serpent, dies immediately, and Æsacus throws himself into the sea and is transformed into a didapper.

Hesperie flees from Æsacus and a snake hidden in the grass wounds her foot with venom, causing her death.
read in the book →
The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES 105 / ZERVAN AKARANA) REP / RESENTING BOUND / THE MYSTERIES OF MITHRA; lines 4530-4581 confidence: high

In imitation of an Oriental prototype, the figure was represented as a human monster with the head of a lion and the body enveloped by a serpent.

The figure of boundless Time is enveloped by a serpent, and the serpent is explicitly tied to the Sun’s course on the ecliptic.
read in the book →
The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES 133 / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 135 / THE MYSTERIES OF MITHRA; lines 5505-5533 confidence: medium

The left bronze plaque is described with the head of Jupiter or possibly Silvanus, a pine-cone, a serpent-entwined branch, an eagle, and reliefs of tauroctonous Mithra, a cup, a ram head, and a five-rayed disc.

Both plaque descriptions include objects entwined by serpents: a branch on the left plaque and a torch on the right-hand bust.
read in the book →
The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES 135 / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 137 / DOCTRINE OF THE MITHRAIC MYSTERIES 139; lines 5611-5628 confidence: high

Lower border: banquet of Mithra and the Sun; Mithra mounting the quadriga of the Sun; Ocean surrounded by a serpent.

The lower border includes the Ocean surrounded by a serpent.
read in the book →
The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES 143 / DOCTRINE OF THE MITHRAIC MYSTERIES 145 / DOCTRINE OF THE MITHRAIC MYSTERIES 147 / DOCTRINE OF THE MITHRAIC MYSTERIES 149; lines 5981-6114 confidence: medium

A caption for a white-marble bas-relief of tauroctonous Mithra lists dog, serpent, scorpion, two torch-bearers, raven, possible pine-trees, seven planetary busts, and banquet figures including an infant or Eros and Oceanus.

A serpent is listed among the central accessory figures in the tauroctonous Mithra bas-relief.
read in the book →
The Mysteries of Mithra MITHRA AND THE IMPERIAL POWER 103 / DOCTRINE OF THE MITHRAIC MYSTERIES 105 / ZERVAN AKARANA) REP / RESENTING BOUND; lines 4466-4527 confidence: high

The figure is nude and lion-headed, with its body entwined six times by a serpent whose head rests on the god's skull.

The central figure's body is entwined six times by a serpent whose head rests on the god's skull.
read in the book →
The Mysteries of Mithra THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES IOQ / THE MYSTERIES OF MITHRA / MITHRAIC LEONTOCEPHALOUS KRONOS.; lines 4639-4655 confidence: high

Four wings issue from the back, two upward and two downward, and a serpent is around each wing.

The divine figure has four wings, and each wing has a serpent around it.
read in the book →
The Mysteries of Mithra ZERVAN AKARANA) REP / RESENTING BOUND / THE MYSTERIES OF MITHRA / THE MYSTERIES OF MITHRA; lines 4584-4596 confidence: medium

“MITHRAIC KRONOS (AION, OR INFINITE TIME).”

The main figure, identified with Mithraic Kronos/Aion or Infinite Time, is entwined three times by a serpent whose head reaches over the skull toward the mouth.
read in the book →

germanic

Beowulf: An Anglo-Saxon Epic Poem BEOWULF AND HIGELAC. / BEOWULF NARRATES HIS ADVENTURES TO HIGELAC. / XXXI. / GIFT-GIVING IS MUTUAL.; lines 4771-4895 confidence: medium

“Dragon,” guarding treasure in a “high-rising stone-cliff”; an unknown path lies beneath, and someone enters the mountain and takes the hoard.

A dragon or fire-drake guards treasure in a high stone cliff on a heath, with a path beneath it, before an unnamed earthman enters the mountain and takes the hoard.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem BEOWULF SEEKS THE DRAGON.--BEOWULF'S REMINISCENCES. / XXXV. / XXXVI. / WIGLAF THE TRUSTY.--BEOWULF IS DESERTED BY FRIENDS AND BY SWORD.; lines 5514-5644 confidence: high

The dragon comes raging a second time with hot fire-waves; blaze-billows burn the shield-board, fight-armor fails, and Wiglaf advances under his kinsman's war-target after his own is damaged by fire.

The enemy is called a dragon and fire-drake, attacks with hot fire-waves, burns a shield, and bites Beowulf.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem Beowulf: An Anglo-Saxon Epic Poem / JNO: LESSLIE HALL, / CONTENTS. / PREFACE.; lines 342-396 confidence: medium

Beowulf becomes king of the Geats, rules fifty years, confronts a fire-spewing dragon that harries his neighborhood, and both are slain.

After ruling fifty years, Beowulf confronts a fire-spewing dragon; in the struggle both Beowulf and the dragon are slain.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem Beowulf: An Anglo-Saxon Epic Poem / JNO: LESSLIE HALL, / CONTENTS.; lines 66-229 confidence: medium

The contents list the hoard and dragon, aged bravery, Beowulf seeking the dragon, Beowulf's last battle, Wiglaf, desertion by friends and sword, fatal struggle, Beowulf's last moments and death, Wiglaf plundering the dragon's den, dead foes, a messenger of death, the hoard carried off, and the burning of Beowulf.

Final headings mention the hoard and the dragon, Beowulf seeking the dragon, Wiglaf plundering the dragon's den, dead foes, and the hoard carried off.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem BRAVE THOUGH AGED.--REMINISCENCES. / XXXIV. / BEOWULF SEEKS THE DRAGON.--BEOWULF'S REMINISCENCES. / XXXV.; lines 5291-5424 confidence: high

Beowulf gives his last salutation, says he would not bear a blade for the dragon if he could do as he did with Grendel, expects hot fire, wears shield and war-mail, will not flee the barrow-ward, and says Fate and the Creator will decide.

The opponent is named as dragon, drake, monster, and hoard-ward; it guards a hoard in a stone-cave or barrow and is characterized by fire and dangerous breath.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem BRAVE THOUGH AGED.--REMINISCENCES. / XXXIV. / BEOWULF SEEKS THE DRAGON.--BEOWULF'S REMINISCENCES. / XXXV.; lines 5426-5511 confidence: high

Heading identifies Beowulf; verse describes the earl beneath the barrow lifting his shield toward the ring-twisted creature and brandishing an ancient heirloom weapon.

A named heroic king faces a ring-twisted dragon/fire-drake that coils, advances in flames, and is struck by the hero's sword.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem GRENDEL AND BEOWULF. / XIII. / GRENDEL IS VANQUISHED. / REJOICING OF THE DANES.; lines 2550-2682 confidence: high

Sigmund wins glory by slaying the hoard-keeping dragon beneath a gray stone, forcing his weapon through it, taking the ring-hoard, loading ornaments on a ship, and leaving the drake melted in heat.

Sigmund slays the hoard-guarding dragon, gains the ring-hoard, and carries shining ornaments away on a ship.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem J.L. HALL. / ABBREVIATIONS USED IN THE NOTES. / BIBLIOGRAPHY OF TRANSLATIONS. / GLOSSARY OF PROPER NAMES.; lines 482-637 confidence: medium

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

Beowulf late in life attempts to kill a fire-spewing dragon and is slain.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem J.L. HALL. / ABBREVIATIONS USED IN THE NOTES. / BIBLIOGRAPHY OF TRANSLATIONS. / GLOSSARY OF PROPER NAMES.; lines 800-818 confidence: medium

“Wiglaf.--Son of Wihstan, and related to Beowulf. He remains faithful to Beowulf in the fatal struggle with the fire-drake.”

Beowulf’s struggle is explicitly described as fatal and against the fire-drake, with Wiglaf present as faithful companion.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem THE MESSENGER OF DEATH. / THE MESSENGER'S RETROSPECT. / XLII. / WIGLAF'S SAD STORY.--THE HOARD CARRIED OFF.; lines 6284-6407 confidence: high

The narrator describes a wrongful act involving ornaments beneath the wall, the barrow-warden's killings, Beowulf's fatal seeking of the barrow-warden, curses against ravaging the place, and reference to the Wielder's favor.

The passage calls the dragon the ward or guardian of the barrow and treasures; after its defeat, the hoard is removed and the dragon is cast into the waters.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem THE MESSENGER OF DEATH. / THE MESSENGER'S RETROSPECT. / XLII. / WIGLAF'S SAD STORY.--THE HOARD CARRIED OFF.; lines 6284-6407 confidence: medium

The men push the dragon, called the worm and ward of the treasures, over the wall so that wave-currents and waters take it.

After the hoard is removed, the men push the dragon or worm over the wall and let the wave-currents and waters take it.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem THE MOTHER OF GRENDEL. / HROTHGAR'S ACCOUNT OF THE MONSTERS. / XXII. / BEOWULF SEEKS GRENDEL'S MOTHER.; lines 3534-3654 confidence: high

A horn sounds; many serpents, mere-dragons, nickers, wild beasts, and wormkind are seen in the water and on the cliffs, and they hasten away at the trumpet.

The mere contains many serpents, mere-dragons, nickers, wild beasts, and wormkind, one of which Beowulf kills.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem WIGLAF PLUNDERS THE DRAGON'S DEN.--BEOWULF'S DEATH. / XXXIX. / THE DEAD FOES.--WIGLAF'S BITTER TAUNTS. / THE MESSENGER OF DEATH.; lines 6009-6089 confidence: medium

The messenger says the friend-lord and folk-prince of the Geatmen lies on his death-bed by the deeds of the dragon, and that the life-taking foeman lies with him, slain with knife-wounds.

Beowulf is reported dead by the deeds of the dragon, while the dragon or life-taking foeman lies slain with knife-wounds beside him.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem XXXI. / GIFT-GIVING IS MUTUAL. / XXXII. / THE HOARD AND THE DRAGON.; lines 4898-5023 confidence: high

The mourner laments until death; an ancient fire-dragon finds the open treasure, flies to barrows at night encompassed with fire, and guards the heathenish treasure in the earth.

The passage depicts an ancient fire-dragon guarding a treasure-hoard in an earth-cave or barrow for three hundred winters.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem XXXII. / THE HOARD AND THE DRAGON. / XXXIII. / BRAVE THOUGH AGED.--REMINISCENCES.; lines 5044-5164 confidence: high

The dragon vomits fire, burns the manor and region, injures the Geatmen, circles the folk with fire, and returns to the treasure in a hidden cavern and barrow before daylight.

The dragon or worm emits fire, burns the Geatish region, injures the people, and is treated as the chief foe Beowulf must confront.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem XXXII. / THE HOARD AND THE DRAGON. / XXXIII. / BRAVE THOUGH AGED.--REMINISCENCES.; lines 5044-5164 confidence: high

The dragon vomits fire, burns the manor and region, injures the Geatmen, circles the folk with fire, and returns to the treasure in a hidden cavern and barrow before daylight.

The dragon returns to treasure in a well-hidden cavern and barrow and is associated with long-held hoard-wealth.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem XXXIII. / BRAVE THOUGH AGED.--REMINISCENCES. / XXXIV. / BEOWULF SEEKS THE DRAGON.--BEOWULF'S REMINISCENCES.; lines 5167-5288 confidence: high

Eadgils, Ohthere's son, crosses the currents with a war-troop and takes a king's life; Beowulf survives many battles until he is fate-driven to fight the dragon.

Beowulf is an old hero who has survived many fights and is fate-driven toward combat with the dragon or fire-drake.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem XXXIII. / BRAVE THOUGH AGED.--REMINISCENCES. / XXXIV. / BEOWULF SEEKS THE DRAGON.--BEOWULF'S REMINISCENCES.; lines 5167-5288 confidence: high

Beowulf goes with eleven companions to seek the fire-drake; he has learned the cause of the feud, and a gem-vessel has come to his keeping through an informer.

The passage links a fire-drake expedition with an underground cave full of treasure and an uncanny warden guarding it.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem XXXIX. / THE DEAD FOES.--WIGLAF'S BITTER TAUNTS. / THE MESSENGER OF DEATH. / THE MESSENGER'S RETROSPECT.; lines 6211-6281 confidence: high

The worm lies on the field before them, called the fire-spewing dragon; it is scorched, fifty feet long, and formerly moved between night air and its den or earth-hollowed caverns.

The dead creature is called a worm and a fire-spewing dragon, lying as a foeman before the troop.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem XXXIX. / THE DEAD FOES.--WIGLAF'S BITTER TAUNTS. / THE MESSENGER OF DEATH. / THE MESSENGER'S RETROSPECT.; lines 6211-6281 confidence: high

The worm lies on the field before them, called the fire-spewing dragon; it is scorched, fifty feet long, and formerly moved between night air and its den or earth-hollowed caverns.

The dragon is linked with its den and earth-hollowed caverns, while treasure objects stand and lie around it.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem XXXVI. / WIGLAF THE TRUSTY.--BEOWULF IS DESERTED BY FRIENDS AND BY SWORD. / XXXVII. / THE FATAL STRUGGLE.--BEOWULF'S LAST MOMENTS.; lines 5661-5770 confidence: high

Wiglaf aids Beowulf at need; his hand is consumed while helping his kinsman, and he strikes the dragon lower down so that the fire begins to lessen.

The passage presents an earth-dwelling dragon or worm, associated with fire and poison, that is destroyed by Beowulf and Wiglaf in Beowulf's final battle.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem XXXVII. / THE FATAL STRUGGLE.--BEOWULF'S LAST MOMENTS. / XXXVIII. / WIGLAF PLUNDERS THE DRAGON'S DEN.--BEOWULF'S DEATH.; lines 5773-5882 confidence: high

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

The passage presents the worm-creature or dragon as the former ward of the jewels who carried fire-terror for the treasure until slain.
read in the book →
Beowulf: An Anglo-Saxon Epic Poem XXXVIII. / WIGLAF PLUNDERS THE DRAGON'S DEN.--BEOWULF'S DEATH. / XXXIX. / THE DEAD FOES.--WIGLAF'S BITTER TAUNTS.; lines 5885-6007 confidence: high

Wiglaf sees his beloved lord at life's limit, and the dragon lies dead and deprived of life.

The passage presents a dead earth-drake that had guarded ring-hoards and a treasure-hall, fallen through the hero-chief's action near the hoard-house.
read in the book →
Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2691-2781 confidence: high

A snake creeps toward the dead body and is cut into three pieces by the young king; another snake brings three green leaves, places them on the wounds, and revives the cut snake.

A second snake brings three green leaves and uses them to restore the slain snake, allowing the young king to learn and use the remedy.
read in the book →
Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2783-2872 confidence: high

At the beginning of “The White Snake,” a king famed for wisdom keeps a daily custom of eating alone from an extra covered dish whose contents are unknown to others.

The servant tastes the white snake from the secret dish and immediately understands animal speech.
read in the book →
Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 74-195 confidence: medium

“The Three Snake-Leaves”; “The White Snake”; “Stories about Snakes.”

The contents list includes multiple titles with snake wording.
read in the book →
Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13270-13332 confidence: high

The boy enters the bewitched castle, finds empty rooms, reaches a last room with a coiled snake, and learns the snake is an enchanted maiden who has waited twelve years for her deliverer.

The coiled snake is explicitly an enchanted maiden who has waited twelve years for the boy as deliverer and later becomes a princess.
read in the book →
Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14772-14865 confidence: high

In the first snake story, a mother gives a little child milk and bread; the child eats in the yard, and a snake creeps from a wall crevice to eat from the dish.

The snake repeatedly comes from a wall crevice to share the child's milk and bread, and the child calls it affectionately when it is late.
read in the book →
Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14868-14912 confidence: high

The snake comes, enjoys the food, brings the child bright stones, pearls, and golden playthings from hidden treasures, drinks milk, and leaves bread-crumbs.

The first snake eats with the child, drinks milk, and in gratitude brings bright stones, pearls, and golden playthings.
read in the book →
Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14868-14912 confidence: medium

The child taps the snake gently with a spoon and tells it to eat the bread-crumbs; the mother sees this and kills the snake with a log of wood.

The mother kills the treasure-giving snake; afterward the child loses health and dies, with funeral-associated bird signs preceding the death.
read in the book →
Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14868-14912 confidence: high

An orphan child spinning on the town walls sees a snake come from a wall hole, spreads a blue silk handkerchief, and the snake returns with a small golden crown on the handkerchief.

The orphan spreads a blue silk handkerchief said to attract snakes; the snake brings a golden crown to it, and the girl takes the crown.
read in the book →
Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14868-14912 confidence: medium

The girl takes the crown; when the snake returns and finds it gone, it strikes its head against the wall until dead; the narrator says it would have brought more treasures if the crown had remained.

When the second snake returns and does not see the crown, it strikes its head against the wall until dead.
read in the book →
Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14868-14912 confidence: low

A snake cries out; a child calls it out and asks whether it has seen her little sister, little Red-stockings; the snake says no, and the child says she has not either.

A child calls a snake out and asks whether it has seen her little sister, little Red-stockings; the snake answers.
read in the book →
Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17954-18054 confidence: medium

The dragon awakens, finds the princess gone, pursues the ship through the air, and is shot in the heart by the huntsman; its fall shatters the ship.

The pursuing dragon is shot in the heart by the huntsman and dies, allowing the rescue to continue.
read in the book →
Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24612-24704 confidence: medium

When mother and daughter go to seek the alleged lost money, lizards and snakes break loose on them, sting the wicked child to death, and sting the mother in the foot because she had not brought her up better.

Lizards and snakes attack the eldest daughter and her mother; the daughter is called wicked and is stung to death, while the mother is stung in the foot because she had not brought her up better.
read in the book →
Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24868-24958 confidence: high

In 'The Hazel-Branch,' the Christ-child sleeps while his mother goes to gather strawberries; an adder springs from the grass and pursues her, and she hides behind a hazel-bush until it creeps away.

Our Lady is pursued by an adder, is protected by a hazel-bush, and declares the green hazel-branch protective against adders, snakes, and creeping things.
read in the book →
Teutonic Mythology, Volume 1 AKI, UOKI, OIT.IR. 237 / AKI, UOKI, OEGIR, FIFEL, GEOFON, HLER. 239 / LOKI, GRENDEL, SATURN'. 241 / LOKI, GRENDEL, SA-TURN. 245; lines 12041-12123 confidence: medium

Loki is described as fair in form and evil in disposition; his father is the giant Farbauti, his mother is Laufey or Nál, and he is regularly called Laufey's son.

The passage lists Loki's parents, spouse, and children and explicitly identifies Jormungandr as a serpent child of Loki and Angrboda.
read in the book →
Teutonic Mythology, Volume 1 CHAPTER XIL / OTHEEGODS. / HKIMDATL, BKAGI. 235 / AKI, UOKI, OIT.IR. 237; lines 11675-11765 confidence: medium

Having Oegishialm in the eyes denotes a terrible piercing look; the passage compares this with the basilisk-glance or serpent in the eye and notes Egihelm as a trace of the helmet name.

The phrase of having Oegishialm in the eyes is glossed as a piercing look others cannot stand and is compared with a basilisk-glance or serpent in the eye.
read in the book →
Teutonic Mythology, Volume 1 CHAPTER XIV. / CONDITION OF GODS. 317 / IMMORTALITY'. 319 / STRENGTH. PRECOCITY. SIZE. 321; lines 15811-15900 confidence: medium

Thor consumes an ox, eight salmon, and three casks of mead; drinks through a horn whose end reaches the sea; lifts the snake encircling the world; and strikes three valleys into a rocky mountain with his hammer.

Thor lifts the snake that encircles the whole world.
read in the book →
Teutonic Mythology, Volume 1 DWELLINGS. INCARNATION. 337 / CONDITION OF GODS. 339 / HEROES. 341 / HEROES. 343; lines 16870-16976 confidence: medium

“Augustus, being deified, passed in legend for a son of Apollo, whom the god in the shape of a dragon had by Atia.”

Apollo is said to have taken the shape of a dragon and had Augustus by Atia.
read in the book →
Teutonic Mythology, Volume 1 HERCULES. ULYSSES. 365 / GOZ. FROGER. 367 / GEAT. SCILD, BEOWULF. 369 / SCEAF. GIBIKA. WELIS. SIGOFRID. 371; lines 18139-18238 confidence: high

Siegfried's slaying of dragon Fafnir is compared with Apollo overcoming Python; Python guarded the Delphic oracle, and dying Fafnir prophesies.

Siegfried slays the dragon Fafnir, and the dying Fafnir prophesies; the passage compares this with Apollo and Python.
read in the book →
Teutonic Mythology, Volume 1 HERCULES. ULYSSES. 365 / GOZ. FROGER. 367 / GEAT. SCILD, BEOWULF. 369 / SCEAF. GIBIKA. WELIS. SIGOFRID. 371; lines 18139-18238 confidence: medium

Sinfiotli, as a boy, kneads snakes into dough and is compared to the infant Hercules tested by serpents.

Sinfiotli, as a boy, kneads snakes into dough, and this is compared to the infant Hercules tested by serpents.
read in the book →
Teutonic Mythology, Volume 1 HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303 / EAIIANA. HELLIA. 3 1 1; lines 15315-15424 confidence: medium

In the Edda, Hel is Loki's daughter by a giantess, sister to Fenrir and a monstrous snake, and half black and half of human colour.

Hel is Loki's daughter by a giantess and sister to Fenrir and a monstrous snake.
read in the book →
Teutonic Mythology, Volume 1 THUNAR. 175 / THUNAR. 177 / THUNAR. 179 / THUNAR. 181; lines 9046-9137 confidence: high

The passage says Saviour titles and Judeo-Christian legends were transferred to the heathen god, especially the Leviathan myth to Jormungandr; Christ overmasters the monster serpent, and Thor overcomes the Midgard worm or world-encircling snake.

Thor is said to overcome the Midgard serpent, with comparison to Christ overcoming the monster serpent.
read in the book →
Teutonic Mythology, Volume 1 THUNAR. 1G7 / TIIUNAE. 169 / THUNAR. 171 / THUNAE. 173; lines 8657-8759 confidence: high

The passage states that Helias occupies the place of the northern thundergod in the Antichrist tradition, then summarizes Thor overcoming the great serpent and dying from its venomous breath after nine paces.

Thor overcomes a great serpent but dies after being touched by its venomous breath.
read in the book →
Teutonic Mythology, Volume 1 WALACHURIUN. 425 / SWAN-MAIDENS. 427 / SWAN-MAIDENS. 429 / WOOD-WIVES. 431; lines 21155-21250 confidence: medium

A footnote says three nymphs appear and prepare enchanted food for Balder with the spittle of snakes; it also mentions a woodland and monstrous woman in Saxo.

A footnote says three nymphs prepare enchanted food for Balder with snake spittle.
read in the book →
Teutonic Mythology, Volume 2 CHAPTER XX. / WATEE. 583 / WATEB. HEILAWAC. 585 / WATER. HEILAWAC. 587; lines 7287-7358 confidence: low

A footnote reports that a man bitten by an adder will not die if he leaps over the nearest water before the adder does.

A footnote says a person bitten by an adder will not die if he leaps over the nearest water before the adder.
read in the book →
Teutonic Mythology, Volume 2 CHAPTER XX. / WATEE. 583 / WATEB. HEILAWAC. 585 / WATER. HEILAWAC. 587; lines 7361-7386 confidence: high

In 1809, thousands from Halland and Vestergotland flocked to the wonder-working Helsjo, a small lake near Rampegarde.

At Helsjo, children reportedly saw a beautiful maiden on the bank holding and showing a snake; the figure is called a water-maiden with the snake and is said to appear every hundredth year.
read in the book →
Teutonic Mythology, Volume 2 CUCKOO. 681 / G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685; lines 11732-11822 confidence: medium

A gold Lombard snake idol is described; a Christian teacher preserves the sacred material in Christian form; the author says the represented higher being is uncertain and not securely the Norse world-snake.

The passage describes a Lombard gold snake idol or simulacrum, later converted into Christian objects.
read in the book →
Teutonic Mythology, Volume 2 CUCKOO. 681 / G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685; lines 11732-11822 confidence: high

The Heldenbuch describes a small fire-spitting beast on Lake Garda fighting Wolfdietrich and a lion, and gives names including zunder, saribant, and vipper.

Wolfdietrich and a lion fight a small fire-spitting beast called a viper in the cited Heldenbuch material.
read in the book →
Teutonic Mythology, Volume 2 CUCKOO. 681 / G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685; lines 11732-11822 confidence: high

Only two such vipers are said to live at once because the young eat the parents soon after birth; the author says this agrees closely with the Physiologus.

The passage says only two such vipers are alive at once because the young eat their parents soon after birth.
read in the book →
Teutonic Mythology, Volume 2 CUCKOO. 681 / G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685; lines 11732-11822 confidence: high

The passage cites a Jura vouivre as a never-dying winged snake with a diamond eye, and notes related regional names in Switzerland and Salzburg.

A Jura vouivre is described as a never-dying winged snake with a diamond eye.
read in the book →
Teutonic Mythology, Volume 2 CUCKOO. 681 / G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685; lines 11732-11822 confidence: medium

Old tales of home-snakes and unkes describe snakes in meadows, pastures, houses, and villages coming to children, drinking milk, wearing and setting down golden crowns, watching cradles, showing treasures, and being unlucky to kill.

Home-snakes come to children and drink milk with them from their bowl; related stories also involve bowls, milking-time, and a milk-bath.
read in the book →
Teutonic Mythology, Volume 2 CUCKOO. 681 / G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685; lines 11732-11822 confidence: high

Old tales of home-snakes and unkes describe snakes in meadows, pastures, houses, and villages coming to children, drinking milk, wearing and setting down golden crowns, watching cradles, showing treasures, and being unlucky to kill.

Household snakes wear golden crowns; a snake king has a glittering crown; a great cowshed snake wears a great crown.
read in the book →
Teutonic Mythology, Volume 2 CUCKOO. 681 / G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685; lines 11732-11822 confidence: high

Old tales of home-snakes and unkes describe snakes in meadows, pastures, houses, and villages coming to children, drinking milk, wearing and setting down golden crowns, watching cradles, showing treasures, and being unlucky to kill.

Snakes watch infants in cradles, accompany children, and one snake remains beside a baby without harming it.
read in the book →
Teutonic Mythology, Volume 2 CUCKOO. 681 / G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685; lines 11732-11822 confidence: high

Old tales of home-snakes and unkes describe snakes in meadows, pastures, houses, and villages coming to children, drinking milk, wearing and setting down golden crowns, watching cradles, showing treasures, and being unlucky to kill.

The passage states that killing such snakes is unlucky; in cited stories a killed child’s snake is followed by the child’s death, and a killed snake king is followed by loss of prosperity.
read in the book →
Teutonic Mythology, Volume 2 CUCKOO. 681 / G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685; lines 11732-11822 confidence: high

Accounts describe many snakes filling house and yard under a glittering-crowned king; they are friendly to cattle and people, but after a new farmer shoots the king, the snakes depart and wealth and prosperity vanish.

A crowned king of snakes leads many snakes, and the passage also mentions a queen of snakes.
read in the book →
Teutonic Mythology, Volume 2 CUCKOO. 681 / G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685; lines 11732-11822 confidence: medium

Accounts describe many snakes filling house and yard under a glittering-crowned king; they are friendly to cattle and people, but after a new farmer shoots the king, the snakes depart and wealth and prosperity vanish.

The snakes are friendly to cattle and people; when their king is killed and they depart, wealth and prosperity vanish from the estate.
read in the book →
Teutonic Mythology, Volume 2 DELUGE. 681 / CHAPTER XX. / WATEE. 583 / WATEB. HEILAWAC. 585; lines 7179-7264 confidence: high

Sacred brooks and rivers are said to be poured by gods or superior beings from bowls or urns; springs and wells are said to be guarded by snakes or dragons lying near them.

The passage states that springs and wells are guarded by snakes or dragons lying near them.
read in the book →
Teutonic Mythology, Volume 2 DILLE-STEIN. MUSPILLI. 807 / MUSPILLI. / MUSPILLI. / MUSPILLI. RAGNA-ROK. 813; lines 17734-17808 confidence: high

Evil beings break loose and war against the gods; wolves swallow sun and moon, stars fall, earth quakes, Iormungandr rises from the waters, Fenrisulfr is freed, and Naglfar, a ship made of dead men's nails, floats.

Iormungandr is called the monstrous world-snake, rises from the waters, and is paired in combat with Thor.
read in the book →
Teutonic Mythology, Volume 2 DUES, THURS. 521 / HUN. 523 / ENT. GIGANT. RISO. 525 / VOL. II. H; lines 5138-5209 confidence: medium

At Baldr's funeral, nothing can move Hringhorn until Hyrrokin arrives riding a wolf with a snake bridle; when she touches the vessel with her foot, fire comes from the beams and the land quakes.

Hyrrokin arrives riding on a wolf with a snake for bridle and rein.
read in the book →
Teutonic Mythology, Volume 2 EAIN-MAKING. DUCKING. 595 / HOLT WATEKS. LAKES. 597 / HOLY LAKES AND STREAMS. 599 / EA, ISLAND. SEA. FIRE. 601; lines 7936-8024 confidence: high

The Edda is cited for an enormous worm in the deep sea, the midgarðs-ormr, biting its own tail and encircling the whole earth.

The Edda is cited for a deep-sea worm that bites its own tail and encircles the whole earth.
read in the book →
Teutonic Mythology, Volume 2 G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685 / SNAKE. 687; lines 11825-11911 confidence: high

A snake that had been given warm cow's milk leaves a golden crown on the milking-stool inscribed as a token of gratitude; the crown is passed to the intended girl, and the snake is not seen again.

The snake receives milk, leaves a crown as gratitude, and is connected with helpful home-sprite ideas.
read in the book →
Teutonic Mythology, Volume 2 G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685 / SNAKE. 687; lines 11825-11911 confidence: high

The adder's crown confers invisibility and wealth; some districts say every house has a male and female snake appearing when the master or mistress dies; milk offerings bring home-snakes near helpful home-sprites.

The adder's crown is explicitly said to make its wearer invisible and immensely rich.
read in the book →
Teutonic Mythology, Volume 2 G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685 / SNAKE. 687; lines 11825-11911 confidence: high

The adder's crown confers invisibility and wealth; some districts say every house has a male and female snake appearing when the master or mistress dies; milk offerings bring home-snakes near helpful home-sprites.

The passage records a belief that every house has a male and female snake that appear when the master or mistress dies and share the same fate.
read in the book →
Teutonic Mythology, Volume 2 G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685 / SNAKE. 687; lines 11825-11911 confidence: high

The snake is described as beneficent and inviolable; the passage cites Asklepios' staff, healing fountains, and a Prussian snake of Potrimpos guarded by priests, lying under ears of corn, and fed milk.

Prussian, Letton, and Lithuanian examples describe snakes guarded, housed, fed milk, or sacrificed to, with named divine associations.
read in the book →
Teutonic Mythology, Volume 2 G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685 / SNAKE. 687; lines 11825-11911 confidence: medium

The snake is described as beneficent and inviolable; the passage cites Asklepios' staff, healing fountains, and a Prussian snake of Potrimpos guarded by priests, lying under ears of corn, and fed milk.

The passage mentions a serpent around Asklepios' staff and serpents beside healing fountains.
read in the book →
Teutonic Mythology, Volume 2 G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685 / SNAKE. 687; lines 11825-11911 confidence: high

Snakes are described as charms on swords and helmets; a serpent sign runs from hilt to point; Vitege has a serpent helmet crest; these signs strengthen helmet or blade, and adder tongues are plaited into whips.

Snakes are described as charms on swords and helmets that impart strength to helmet and force to blade; adder tongues in whips are treated as analogous.
read in the book →
Teutonic Mythology, Volume 2 G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685 / SNAKE. 687; lines 11825-11911 confidence: high

A winged snake is called a dragon; the passage links drache with Latin and Greek terms and says Beowulf's dragon flies by night, while Krimhild's Drachenstein dragon rides or flies through the air.

The passage defines dragon as a winged snake and cites Beowulf's night-flying dragon and Krimhild's airborne dragon.
read in the book →
Teutonic Mythology, Volume 2 G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685 / SNAKE. 687; lines 11825-11911 confidence: high

Siegfried's earlier serpent lies beside a linde and does not fly; Fafnir is a man who assumed snake form; the passage links him to the wyrm or draca slain by Sigemund and Fitela and discusses lintrache/lintwurm terminology.

Fafnir is explicitly described as a man who had assumed the form of a snake.
read in the book →
Teutonic Mythology, Volume 2 G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683 / SNAKE. 685 / SNAKE. 687; lines 11825-11911 confidence: high

Siegfried's earlier serpent lies beside a linde and does not fly; Fafnir is a man who assumed snake form; the passage links him to the wyrm or draca slain by Sigemund and Fitela and discusses lintrache/lintwurm terminology.

Young Siegfried is said to have killed the serpent, and Sigemund and Fitela are named as slayers of a wyrm or draca.
read in the book →
Teutonic Mythology, Volume 2 GUARDIAN ANGEL. 877 / PERSONIFICATION. 881 / AIR. FIRE. WATER. EARTB:. 883 / HRATA. 885; lines 21010-21059 confidence: medium

Its hilt and point were described as the haunt of snake and adder.

The sword’s hilt and point are described as the haunt of snake and adder.
read in the book →
Teutonic Mythology, Volume 2 HELL. NIFL-HEIM. 801 / NIFL-HEL. 803 / HELL. 805 / DILLE-STEIN. MUSPILLI. 807; lines 17436-17531 confidence: high

The passage says Christian and heathen ideas of punishment are mixed in SolarlioS; snakes, adders, and dragons dwell in Christian hell as at the Hvergelmir root; Oswald presents a dead heathen woman as a she-wolf while devils pour pitch and brimstone down her throat.

The passage notes snakes, adders, and dragons in Christian hell and compares them with those at the Hvergelmir root.
read in the book →
Teutonic Mythology, Volume 2 II. K / CUCKOO. 681 / G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683; lines 11648-11729 confidence: high

Snakes are said to inspire awe and reverence; many stories tell of exchange of form between men and snakes; heathenism is described as worshipping kind beneficent snakes, while Christian opinion treats snakes as malignant and diabolic.

The passage says many stories tell of exchange of form between men and snakes, including return from animal to human shape.
read in the book →
Teutonic Mythology, Volume 2 II. K / CUCKOO. 681 / G82 TEEES AND ANIMALS. / REDBEEAST. TITMOUSE. 683; lines 11648-11729 confidence: high

Snakes are said to inspire awe and reverence; many stories tell of exchange of form between men and snakes; heathenism is described as worshipping kind beneficent snakes, while Christian opinion treats snakes as malignant and diabolic.

The passage describes heathen worship of beneficent snakes and gives Lombard examples of bowing to or adoring a viper image.
read in the book →
Teutonic Mythology, Volume 2 MONTHS. 789 / TIME. 791 / VOL. II. A A / WORLD. 793; lines 16744-16836 confidence: high

According to the Edda, a huge Midgard serpent lies coiled around the earth's circumference; the passage identifies this encircling feature with the ocean.

The Eddic Midgard serpent is described as a huge serpent coiled around the earth's circumference, identified with the ocean.
read in the book →
Teutonic Mythology, Volume 2 MONTHS. 789 / TIME. 791 / VOL. II. A A / WORLD. 793; lines 16744-16836 confidence: medium

In the Alexander legend, Alexander is carried into the air by griffins, and the sea appears to him to twine like a snake around the earth.

The Alexander legend is cited in which griffins carry Alexander into the air and the sea appears like a snake around the earth.
read in the book →
Teutonic Mythology, Volume 2 OXEN. 665 / BOAR. DOG. BEAR. 667 / WOLF. FOX. CAT. BIRDS. 669 / COCK. KAVEN. 671; lines 11076-11152 confidence: high

A German story links understanding bird language to eating a white snake; Sigurðr understands birds when Fafnir's heart-blood reaches his tongue, and swallows advise him.

The passage parallels understanding bird language after eating a white snake with Sigurðr's understanding after Fafnir's heart-blood touches his tongue.
read in the book →
Teutonic Mythology, Volume 2 REDBEEAST. TITMOUSE. 683 / SNAKE. 685 / SNAKE. 687 / DEAGON. 689; lines 11914-11995 confidence: high

Dragons or worms lie upon gold, are poetically linked with gold as a worm-bed's fire, guard treasures, and carry them through the air by night.

Multiple examples describe dragons, worms, or related monsters lying on, watching, or guarding gold, hoards, treasure, or money.
read in the book →
Teutonic Mythology, Volume 2 REDBEEAST. TITMOUSE. 683 / SNAKE. 685 / SNAKE. 687 / DEAGON. 689; lines 11914-11995 confidence: high

The passage says heroes extirpate giants and dragons; Thor tackles the Midgard serpent, and Sigemund, Siegfried, and Beowulf are named among the bravest dragon-quellers.

The passage explicitly states that heroes extirpate dragons and lists Thor, Sigemund, Siegfried, Beowulf, Frotho, and Ragnar in dragon-combat roles.
read in the book →
Teutonic Mythology, Volume 2 REDBEEAST. TITMOUSE. 683 / SNAKE. 685 / SNAKE. 687 / DEAGON. 689; lines 11914-11995 confidence: high

Popular belief is said to imagine glittering treasures on lonely heaths guarded by old dragons, who are covetous, envious, venomous, and flame-spitting.

Dragons are described as venomous, flame-spitting, fiery, and poisonous, and Fafnir and Middle High German dragons are described with poison, flame, smoke, wind, fire, and venom.
read in the book →
Teutonic Mythology, Volume 2 REDBEEAST. TITMOUSE. 683 / SNAKE. 685 / SNAKE. 687 / DEAGON. 689; lines 11914-11995 confidence: medium

Thora receives a small lyngorm, sets it in a casket with gold, and the worm grows until it encircles the box and chamber with its tail in its mouth; whoever slays it is promised Thora and the gold, and Ragnar Lodbrok subdues it.

Thora's small lyngorm grows as the gold grows, outgrowing a casket and then a chamber while encircling its space.
read in the book →
Teutonic Mythology, Volume 2 SKY. HEAVEN. 699 / SUN. MOON. 701 / SUN. MOON. 703 / SUN. MOON. 705; lines 12659-12761 confidence: high

A pair of wolves follow the luminaries: Skoll tracks the Sun, Hati tracks the Moon, and Managarmr, the moon-dog, will one day overtake and swallow the Moon.

The passage describes eclipse as a monster getting the shining orb in its jaws, Managarmr swallowing the Moon, Indian serpent or demon devourers, and dragon-mouth calendar imagery.
read in the book →
Teutonic Mythology, Volume 2 SNAKE. 685 / SNAKE. 687 / DEAGON. 689 / DEAGON. BEETLE. 691; lines 11998-12042 confidence: high

Renvall describes Finnish mammelainen as "femina maligna, matrix serpentis, divitiarum subterranearum custos."

The passage links a Finnish female snake-associated being with a hoard and subterranean wealth, and states that Teutonic and Slavic tales characteristically make the male dragon guard treasure or gold.
read in the book →
Teutonic Mythology, Volume 2 SNAKE. 685 / SNAKE. 687 / DEAGON. 689 / DEAGON. BEETLE. 691; lines 11998-12042 confidence: high

Jungmann says zmek is a dragon and also a spirit appearing as a wet bird, usually a chicken, that brings money; the passage also mentions not hurting earth-chicks or house-adders and describes an earth-chicken as a bright round lustre with something dark in the middle.

The zmek is described as a dragon and spirit that appears as a wet bird or chicken and brings people money.
read in the book →
Teutonic Mythology, Volume 2 SNAKE. 685 / SNAKE. 687 / DEAGON. 689 / DEAGON. BEETLE. 691; lines 11998-12042 confidence: high

The passage says the hoard is assigned to a female snake in the Finnish example, while Teutonic and Slavic tales characteristically assign treasure-guarding to the fierce male dragon; the adder or unke instead plays a friendly homesprite role.

The adder or unke is said to act as a friendly homesprite and appear as a crowned maiden with a serpent's tail or as a fay, with an indispensable golden crown.
read in the book →
Teutonic Mythology, Volume 2 SNAKE. 685 / SNAKE. 687 / DEAGON. 689 / DEAGON. BEETLE. 691; lines 11998-12042 confidence: medium

The passage says the dragon is a man transformed, while the adder or unke appears as a crowned maiden with a serpent's tail or as a fay; she cannot dispense with her golden crown, the dragon cannot dispense with gold-guardianship, and the Bohemian zmek is at once dragon and adder.

The treasure-guarding dragon is described as a man transformed.
read in the book →
Teutonic Mythology, Volume 2 SUN. MOON. 701 / SUN. MOON. 703 / SUN. MOON. 705 / ECLIPSES. 707; lines 12764-12853 confidence: medium

The Chinese terms for solar and lunar eclipses are glossed as devouring of sun and moon and are attributed to a dragon.

The Chinese example attributes eclipses to a dragon, and the footnote mentions monsters whose lower parts are shaped like snakes lying in wait for sun and moon.
read in the book →
Teutonic Mythology, Volume 2 TIME. 791 / VOL. II. A A / WORLD. 793 / WORLD. 795; lines 16839-16927 confidence: high

An eagle, a squirrel, four stags, and snakes are located on or around the tree. Nidhogg lies below by Hvergelmir and gnaws the root; Ratatoskr runs up and down sowing discord between snake and eagle; the eagle is knowledgeable and has the hawk Vedrfolnir between its eyes.

Nidhogg, a snake, lies below by Hvergelmir and gnaws at Yggdrasil’s root.
read in the book →
Teutonic Mythology, Volume 2 TIME. 791 / VOL. II. A A / WORLD. 793 / WORLD. 795; lines 16839-16927 confidence: medium

An eagle, a squirrel, four stags, and snakes are located on or around the tree. Nidhogg lies below by Hvergelmir and gnaws the root; Ratatoskr runs up and down sowing discord between snake and eagle; the eagle is knowledgeable and has the hawk Vedrfolnir between its eyes.

Ratatoskr runs up and down the tree trying to sow discord between the snake below and the eagle aloft.
read in the book →
Teutonic Mythology, Volume 2 WORLD. 793 / WORLD. 795 / WOELD-TREE. 797 / WOELD-TREE. 799; lines 17049-17137 confidence: high

Niflheimr is described as the haunt of Nidhoggr and other serpents around Hvergelmir, and as the dread dwelling-place of the death-goddess Hel.

Nidhoggr and other serpents are located around Hvergelmir in Niflheimr.
read in the book →
Teutonic Mythology, Volume 3 DREAM INTERPRETING. / CHAPTER XXXVI. / SICKNESSES. / WISE WOMEN.; lines 15090-15185 confidence: medium

At medicinal springs and mineral waters appears a white lady with a healing snake associated with Aesculapius; the Servian vila is a physician who heals wounds for a high fee, with Bulgarian yuda or samodiva noted.

A white lady appears at medicinal springs or mineral waters with a snake described as having sovereign healing power.
read in the book →
Teutonic Mythology, Volume 3 HE BBS AND STONES. / DOSTB. WAYBKEAD. LEEK. / HERBS AND STONES. / PEAEL.; lines 18582-18672 confidence: medium

The sacred snake or adder is described as wearing gold crowns and jewels; Albertus is cited for a stone borax carried on the toad's head, and another verse says the toad brings a surpassing stone.

The sacred snake or adder is said to wear crowns of gold and jewels and to have a stronger claim to the victory-stone than the cock.
read in the book →
Teutonic Mythology, Volume 3 HEEBS AND STONES. / GEOUND-IVY. DEVIL' S-BIT. GOOD HENKY. / HE BBS AND STONES. / DOSTB. WAYBKEAD. LEEK.; lines 18377-18486 confidence: medium

A nameless herb in Elegast gives understanding of cocks and dogs when put in the mouth; a golden herb causes sleep and understanding of dogs, wolves, and birds; bird-language knowledge also comes from eating a white snake or a dragon's heart, and a fairytale has someone learn the speech of dogs, birds, and frogs over three years.

The text says bird-language knowledge comes in another case from eating a white snake and in the Edda from eating the dragon's heart.
read in the book →
Teutonic Mythology, Volume 3 HERBS AND STONES. / MISTLETOE. VALEEIAN. / HEEBS AND STONES. / SOWTHISTLE. BETONY. MADKLGEB. FEBN. 1209; lines 18080-18127 confidence: high

Betony is said to be placed on bites and to have such force that serpents enclosed within its circle kill themselves by lashing.

Betony is credited with such force that serpents enclosed by its circle destroy themselves.
read in the book →
Teutonic Mythology, Volume 3 HOAED LIFTED : SPEING-WUEZEL. / TEANSLATION. / HOARD LIFTED : WISHING-ROD. / TRANSLATION.; lines 6386-6435 confidence: medium

The caduceus is described as “a staff with two snakes twining round it”; the passage also links the snakes to olive boughs, a forked older rod, and a golden three-leaved luck-bringing rod.

The passage compares the wishing-rod with Hermes’ caduceus, described as a staff with two snakes twining around it.
read in the book →
Teutonic Mythology, Volume 3 HOARD LIFTED : WISHING-ROD. / TRANSLATION. / HOARD GUARDED I DOG. / VOL. III. G; lines 6590-6640 confidence: high

Old Norse gold names are glossed as worm's bed and Fafnir's couch; a dragon broods on gold; Bui turns into a worm and lies on gold-chests; dragon is cited as a treasure custodian.

Gold is called a worm's bed or Fafnir's couch; Bui turns into a worm on gold-chests; dragons are described as treasure custodians.
read in the book →
Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 22818-23025 confidence: high

"lind-wurm (dragon) 688."; "lyng-ormr, lyngvi (dragon) 689."; "mammelainen (dragoness) 691."

The passage includes multiple entries glossed as dragon or dragoness.
read in the book →
Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 23028-23205 confidence: medium

"Miðgarðs-ormr (world-snake)".

Miðgarðs-ormr is explicitly glossed as world-snake.
read in the book →
Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 23377-23561 confidence: medium

Entries include Olrun, ominnis-ol glossed as oblivion's ale, ondur-dis glossed as wise woman, on-secgan glossed as devote or vow, opfer glossed as sacrifice, Orcus, ordeal, Orion, or-log/ur-lac glossed as destiny, ormr i auga glossed as basilisk glance, Ormuzd, Orpheus, and omaya glossed as millwheel water.

The entry “ormr i auga” is glossed as basilisk glance.
read in the book →
Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 24135-24335 confidence: medium

"snake 684-8. 978. 998. snake-stone 1219. 1220. snakes, queen of 686"; also "stollen-wurm (snake) 685" and "Svafnir 363. 685."

Multiple index entries concern snakes, snake-stone, queen of snakes, stollen-wurm, and Svafnir.
read in the book →
Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 24533-24714 confidence: medium

Entries include “uht-sceaþa (dragon),” “unke (frog, snake),” and “val-ravn (demon bird).”

The passage glosses unke as frog or snake and uht-sceaþa as dragon.
read in the book →
Teutonic Mythology, Volume 3 INDEX. / VOL. III. / INDEX. / INDEX.; lines 23758-23965 confidence: high

"rahus (demon) 706."; "rakshasa (giant) 527. 555."; "riese, risi (giant) 525."; "saribant (serpent) 685."

The index includes saribant glossed as serpent.
read in the book →
Teutonic Mythology, Volume 3 MAGIC. / WITCHES. / SALT. HORSE-FLESH. 1049 / MAGIC.; lines 10304-10387 confidence: high

Their riding is called gandreiff, magical riding; they are said to ride wolves and bridle them with snakes; Hyrrokin is cited as riding a wolf with a snake as bridle.

Multiple cited examples describe supernatural female riders using snakes as bridles or a whip for wolves, a bear/wolf arrangement, or a stag.
read in the book →
Teutonic Mythology, Volume 3 MISTLETOE. VALEEIAN. / HEEBS AND STONES. / SOWTHISTLE. BETONY. MADKLGEB. FEBN. 1209 / HE BBS AND STONES.; lines 18130-18226 confidence: medium

If adder-herb is carried about one's person, adders pursue until it is thrown away.

The passage says a person carrying adder-herb is pursued by adders until it is thrown away.
read in the book →
Teutonic Mythology, Volume 3 NAMES TAKEN FEOM HIS NATUEE. / DEVIL. / NAMES TAKEN FROM HIS FIGURE. / DEVIL.; lines 7301-7345 confidence: medium

The passage lists partial animal or bodily markers among gods and spirits: Triglav’s three goat’s heads, Huldra’s tail, Berhta’s goose-foot, the nix’s slit ear, the nixie’s wet skirt, a hero’s swan wing, Hermes’ winged feet, the water-wife’s snake or fish tail, and comparative centaurs or ON. nennir.

The water-wife is described as having a snake’s or fish’s tail.
read in the book →
Teutonic Mythology, Volume 3 NAMES TAKEN FROM HIS FIGURE. / VOL. III. H / DEVIL. / NAMES TAKEN FEOM HIS FIGUKE.; lines 7454-7551 confidence: high

The Devil’s manifestation as snake, worm, or dragon is described as very old and widespread; the Paradise serpent is taken for the Devil, and biblical and patristic labels such as old serpent, old dragon, and Revelation’s dragon are cited.

The Paradise serpent is taken for the Devil; biblical, patristic, and poetic labels identify the Devil as old serpent, old dragon, hell-worm, and hell-dragon.
read in the book →
Teutonic Mythology, Volume 3 NAMES TAKEN FROM HIS FIGURE. / VOL. III. H / DEVIL. / NAMES TAKEN FEOM HIS FIGUKE.; lines 7454-7551 confidence: medium

The Devil’s wings are traced to the dragon; Leviathan is represented as an enormous whale pierced by Christ’s hook, compared to Thor fishing up the hostile world-serpent from the sea-bottom; the Devil as snake or dragon has enormous jaws and throat like hell.

Leviathan as whale is pierced by Christ’s hook, and this is compared with Thor fishing the huge hostile world-serpent from the sea-bottom.
read in the book →
Teutonic Mythology, Volume 3 NAMES TAKEN FROM HIS FIGURE. / VOL. III. H / DEVIL. / NAMES TAKEN FEOM HIS FIGUKE.; lines 7454-7551 confidence: medium

The Devil’s wings are traced to the dragon; Leviathan is represented as an enormous whale pierced by Christ’s hook, compared to Thor fishing up the hostile world-serpent from the sea-bottom; the Devil as snake or dragon has enormous jaws and throat like hell.

The Devil as snake or dragon is said to have enormous jaws and throat, like hell itself.
read in the book →
Teutonic Mythology, Volume 3 PATH-CEOSSING. / SUPERSTITION. / PATH-CKOSSING. / PATH-CEOSSING.; lines 14305-14360 confidence: medium

A footnote fragment says that a person's troubles all day were attributed to a snake crawling across his path early in the morning.

A footnote fragment says misfortune during the day was attributed to a snake crawling across a person's path in the morning.
read in the book →
Teutonic Mythology, Volume 3 PREFACE. / PEEFACE. / XXXV111 / PEEEACE.; lines 1698-1740 confidence: medium

The dragon-slaying hero makes room for Michael or George; Siegberg is handed to Michael; mons Martis in France becomes mons martyrum, Montmartre.

The victorious hero who slew the dragon is said to have made room for Michael or George.
read in the book →
Teutonic Mythology, Volume 3 TEANSLATION. / HOARD LIFTED : WISHING-ROD. / TRANSLATION. / HOARD GUARDED I DOG.; lines 6438-6545 confidence: high

"on the hoard lie dogs, snakes, dragons to guard it"

The passage explicitly states that dogs, snakes, and dragons lie on hoards to guard them, then supplies examples with black dogs, snakes, worms, and Fafnir.
read in the book →
Teutonic Mythology, Volume 3 TEANSLATION. / HOARD LIFTED : WISHING-ROD. / TRANSLATION. / HOARD GUARDED I DOG.; lines 6438-6545 confidence: high

The snake coils on gold, sheds sparks, wears gold crowns, and may be linked with the white woman's serpent form; a huge hissing snake watches by water outside a gold cavern and can arch into a bridge when struck.

A huge snake guards by water outside a gold cavern and, when struck, arches itself into a bridge so the seeker can cross and take golden earth.
read in the book →
Teutonic Mythology, Volume 3 TEANSLATION. / HOARD LIFTED : WISHING-ROD. / TRANSLATION. / HOARD GUARDED I DOG.; lines 6438-6545 confidence: high

A black worm coils around a glittering gold heap with a small opening; a man gathers gold, hears a terrible roar demanding the coin, and the worm and treasure sink into the mountain, leaving only coins outside the serpent ring.

A black worm coils around a gold heap, leaving a gap through which the man enters; after the demand to return the coin, the worm and treasure sink into the mountain.
read in the book →
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.
read in the book →
Teutonic Mythology, Volume 3 TEANSLATION. / HOARD LIFTED : WISHING-ROD. / TRANSLATION. / HOARD GUARDED I DOG.; lines 6547-6588 confidence: medium

"the hero still wins the hoard by flaying the dragon of Drachenstein, and loads it on his steed"

The lay of Hurnen Sifrit says the hero wins the hoard by flaying the dragon of Drachenstein.
read in the book →
Teutonic Mythology, Volume 3 THUNDER-STONE . / HERBS AND STONES. / CHAPTER XXXVIII. / SPELLS AND CHARMS.; lines 18748-18835 confidence: medium

The passage says blessing and cursing normally require soft, murmured, whispered speech and links whistling or hissing with the serpent that fascinates.

The passage connects whistling and hissing with the serpent that fascinates in the context of whispered charm-speech.
read in the book →
Teutonic Mythology, Volume 3 TRANSLATION. / WHITE LADIES IN HILLS, ETC. / WHITE LADIES IN HILLS, ETC. 967 / WHITE LADIES : KEDEMPTION.; lines 6035-6127 confidence: high

A maiden in the form of a snake, dragon, toad, or frog must be kissed three times; the Lanzelot poem has a dragon's mouth kissed and the dragon turning into a fair lady.

The maiden appears as snake, dragon, toad, or frog and must be kissed three times; Lanzelot provides a dragon-to-lady transformation after a kiss.
read in the book →
Teutonic Mythology, Volume 3 TRANSLATION. / WHITE LADIES IN HILLS, ETC. / WHITE LADIES IN HILLS, ETC. 967 / WHITE LADIES : KEDEMPTION.; lines 6035-6127 confidence: high

Mer-women may have fish or snake forms; a king's daughter is immured in the golden mount as a snake and periodically regains human form; the Oselberg has a snake with a woman's head and keys about the neck.

A king's daughter is immured in the golden mount as a snake and only once in three nights recovers human form.
read in the book →
Teutonic Mythology, Volume 3 TRANSLATION. / WHITE LADIES IN HILLS, ETC. / WHITE LADIES IN HILLS, ETC. 967 / WHITE LADIES : KEDEMPTION.; lines 6035-6127 confidence: high

Mountain-banishment is associated with enchanted recoverable treasure; an ancient hero or god sits in a mountain cavern or comparable barrow, and the white woman, snake woman, snake, or dragon guard the hoard.

The passage directly links mountain-banishment with enchanted recoverable treasure guarded by the white woman, snake woman, snake, or dragon.
read in the book →
Teutonic Mythology, Volume 3 TRANSLATION. / WHITE LADIES IN HILLS, ETC. / WHITE LADIES IN HILLS, ETC. 967 / WHITE LADIES : KEDEMPTION.; lines 6035-6127 confidence: medium

Mer-women may have fish or snake forms; a king's daughter is immured in the golden mount as a snake and periodically regains human form; the Oselberg has a snake with a woman's head and keys about the neck.

The Oselberg figure is a snake with a woman's head and a bunch of keys about the neck.
read in the book →
Teutonic Mythology, Volume 3 VOL. III. G / ENCHANTED CASTLE. SUNKEN HOAED. / TRANSLATION. / SUBMEEGED CASTLE.; lines 6742-6785 confidence: high

A serving-man tastes a piece of a silver-white snake and immediately understands yard birds speaking of a castle's speedy downfall; the passage links this to Isang's castle and a similar Tilsburg story.

The serving-man tastes the silver-white snake and immediately understands the birds' speech.
read in the book →
Teutonic Mythology, Volume 3 VOL. III. / HUMAN DISEASES. 115? / HUMAN DISEASES. 1159 / HUMAN DISEASES.; lines 15690-15740 confidence: medium

A Finnic song makes Launawatar or Louhiatar mother of nine sons: werewolf, snake, risi, lizard, nightmare, joint-ache, gout, spleen, and gripes; the passage says these maladies are brothers of baneful monsters and that gripes is singled out for exorcism.

A snake is included among the nine sons born to Launawatar or Louhiatar in the Finnic song.
read in the book →
Teutonic Mythology, Volume 3 VOL. III. / SWATHING. SYMPATHY. CHAEMS. 1173 / CHAEMS. LOCKING- UP. / BINDING, LOOSING. DEOPPING-WELLS.; lines 16490-16571 confidence: medium

A snake coiled around or seen beside a holy well is compared with Aesculapius' serpent-rod; healing water or oil is said to trickle from rocks and walls.

The snake beside or around the holy well is linked by comparison to the healing serpent-rod of Aesculapius.
read in the book →
Teutonic Mythology, Volume 3 WEREWOLF. / MAGIC. / WOLF. BEAR. CAT. / GOOSE. EAVEN. CEOW. EVIL EYE.; lines 12608-12662 confidence: medium

A footnote states that defensive shirts have baneful counterparts; it cites a Servian gold shirt knitted with a snake in the collar and Herakles' shirt drenched in dragon's blood.

A footnote identifies bewitching baneful shirts as counterparts to defensive shirts and cites a snake worked into a collar and Herakles' shirt drenched in dragon's blood.
read in the book →
Teutonic Mythology, Volume 3 WHITE LADIES IN HILLS, ETC. / WHITE LADIES IN HILLS, ETC. 967 / WHITE LADIES : KEDEMPTION. / HOAED LIFTED : WUNDER-BLUMB.; lines 6130-6181 confidence: medium

The hoard is indicated by vanished heroes and white dames; indicated and watched by dogs, snakes, and dragons; and also signaled by flickering flame, flower in bloom, and swarming beetles.

The hoard is indicated by vanished heroes and white dames, watched by dogs, snakes, and dragons, and signaled by flame, flower, and beetles.
read in the book →
Teutonic Mythology, Volume 4 ANGLO-SAXON GENE.VLOGIES. / ANGLO-SAXON GENEALOGIES. 1723 / ANGLO-SAXON GENEALOGIES. 1725 / VOL. IV. 0 O; lines 22241-22290 confidence: low

A footnote mentions a figure arriving in Brabant by ship, delivering the land and becoming ruler; it says Frankish, Frisian, and Saxon traditions seem to harmonize, notes Vishnu sleeping on the serpent in the sea, and asks about a boy in an oarless ship.

An editorial note says Vishnu also sleeps on the serpent in the sea.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 1485 / ANIMALS. 1487 / ANIMALS. 14H9 / TREES AND AKIMALS.; lines 10508-10553 confidence: high

"Transformation into a snaJce occurs in many fairy-tales."

The passage explicitly states that transformation into a snake occurs in many fairy-tales.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 1485 / ANIMALS. 1487 / ANIMALS. 14H9 / TREES AND AKIMALS.; lines 10508-10553 confidence: medium

The cast slough of a snake is identified with Latin senedus serpentis and compared with Old Norse elli-helgr / ellibelgr terminology.

The passage links the snake with its cast slough and cites a legend that the snake lives forever.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 1487 / ANIMALS. 14H9 / TREES AND AKIMALS. / ANIMALS. 1491; lines 10556-10646 confidence: high

The opening fragment mentions snakes being compelled into fire, then describes the Parthenon serpent sacred to the goddess and given a daily honey-cake; Roman serpents and snake figures on ritual or decorative objects are also noted.

The Parthenon serpent receives a daily honey-cake, the Roman anguis is called holy, and other house-serpents are fed or worshipped.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 1487 / ANIMALS. 14H9 / TREES AND AKIMALS. / ANIMALS. 1491; lines 10556-10646 confidence: high

The Greeks call the home-snake a genius loci; the Albanian vlltore is a homesprite imagined as a small snake; Samogitian black snakes are fed and worshipped as household gods.

The Greek home-snake, Albanian homesprite in little-snake form, and Samogitian black snakes fed and worshipped as household gods are explicitly grouped.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 1487 / ANIMALS. 14H9 / TREES AND AKIMALS. / ANIMALS. 1491; lines 10556-10646 confidence: high

Ofnir and Svafnir are snake names and by-names of Óðinn; Hermes is linked with the agathodaemon; divine heroes descended from Óðinn inherit the 'snake in the eye'; serpents lick Melampus's ears, enabling animal-language knowledge, and also lick the ears of Cassandra and Helenus.

Serpents lick the ears of Melampus, Cassandra, and Helenus, and eating the white snake grants knowledge of the language of beasts.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 1487 / ANIMALS. 14H9 / TREES AND AKIMALS. / ANIMALS. 1491; lines 10556-10646 confidence: medium

The passage groups milk-drinking snake stories, snakes given drink, a snake sucking milk from a breast, a Pomeranian snake entering a pregnant woman, and Roman notices of serpents encircling a child or sleeping person's head without harm.

The passage states that milk-drinking belongs to snake stories and cites examples of snakes receiving drink or sucking milk from a breast.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 1487 / ANIMALS. 14H9 / TREES AND AKIMALS. / ANIMALS. 1491; lines 10556-10646 confidence: high

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.

The passage lists the snake crown, king of snakes, Vāsuki as king of serpents, Swedish snakes electing a king, and a twelve-headed serpent-king.
read in the book →
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.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 1487 / ANIMALS. 14H9 / TREES AND AKIMALS. / ANIMALS. 1491; lines 10556-10646 confidence: medium

Under a hazel with mistletoe lies a snake with a precious stone on its head; the vouivre has a carbuncle eye, lays it aside when drinking at a fountain, and is blinded if it is taken; the vouivre flies like red-hot iron; worms, Fafnir, and snakes are associated with going to water or lying by springs; the ash-tree is hostile to the snake.

The passage links the vouivre to a fountain, a worm and Fafnir to going to water, and snakes to lying beside springs.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 1487 / ANIMALS. 14H9 / TREES AND AKIMALS. / ANIMALS. 1491; lines 10556-10646 confidence: high

The passage cites the brass serpent healing bitten people, serpent slaver running into healing or strengthening dishes, black and white snakes, eating the white snake to know the language of beasts, venom dripping from the eitr-orm, and snakes sucking their poison back in.

The brass serpent heals, serpent slaver enters healing dishes, the eitr-orm drips venom, snake poison is sucked back, and serpent drivel or snakes themselves are used in magic.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 1493 / ANIMALS. 1495 / SKY AND STARS. 1499 / SKY AND STARS. 1501; lines 11037-11085 confidence: medium

In eclipses the demon Rahus threatens the sun and moon; a dragon tries to swallow the moon.

In eclipse contexts Rahus threatens the sun and moon, and a dragon tries to swallow the moon; a sun-wolf term is also noted nearby.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 14H9 / TREES AND AKIMALS. / ANIMALS. 1491 / ANIMALS. 1493; lines 10649-10741 confidence: high

“Dragons are akin to snakes,” followed by examples of serpent multitudes, snake-charming, an old dragon, Esth dragon worship, and bronze-kettle portrayals.

The passage explicitly states that dragons are akin to snakes and treats dragons, worms, and serpents together.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 14H9 / TREES AND AKIMALS. / ANIMALS. 1491 / ANIMALS. 1493; lines 10649-10741 confidence: high

A dragon is called by an Old Norse worm term; the white-worm lives under oak roots; dragons prefer to lie on gold; a money-bringing dragon behaves like a homesprite.

Dragons are said to lie on gold, and a money-bringing dragon is compared to a homesprite.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 14H9 / TREES AND AKIMALS. / ANIMALS. 1491 / ANIMALS. 1493; lines 10649-10741 confidence: high

Dragon fire-spitting may derive from confusion of fire and poison; worms carry many stones in their bellies; a dragon lives ninety years in the ground, ninety in the limetree, and ninety in the desert, with an authorial comparison to caterpillar and butterfly changes.

The passage discusses dragon fire-spitting and describes the Iddsvorm as a venom-spitting worm.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 14H9 / TREES AND AKIMALS. / ANIMALS. 1491 / ANIMALS. 1493; lines 10649-10741 confidence: high

Dragons are described as hated; heroes make war on them; Apis comes to Argos and slays the dragon’s brood.

Dragons are said to be hated and warred on by heroes, with Apis cited as slaying a dragon’s brood.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 14H9 / TREES AND AKIMALS. / ANIMALS. 1491 / ANIMALS. 1493; lines 10649-10741 confidence: high

The Iddsvorm in Mors is a venom-spitting worm that can blow through seven church walls but not knitted stockings; another cited rule says a ring must be drawn around a worm with a year-old hazel stick before it is struck.

The passage gives defensive details involving knitted stockings and a ring drawn with a year-old hazel stick before killing the worm.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 14H9 / TREES AND AKIMALS. / ANIMALS. 1491 / ANIMALS. 1493; lines 10649-10741 confidence: high

Coats of mail, shields, and swords are described as hardened or tempered in dragon blood; Alexander’s armor is cited as steeped in worm blood.

Coats of mail, shields, and swords are said to be hardened or tempered in dragon or worm blood.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 14H9 / TREES AND AKIMALS. / ANIMALS. 1491 / ANIMALS. 1493; lines 10649-10741 confidence: high

Sigurdr understands the language of birds after eating Fafnir’s heart; Gudrun had eaten some too; Pliny is cited for a belief that serpents contain remedies enabling understanding of bird speech.

Sigurdr understands birds after eating Fafnir’s heart, and Pliny is cited for serpents containing remedies enabling understanding of bird speech.
read in the book →
Teutonic Mythology, Volume 4 ANIMALS. 14H9 / TREES AND AKIMALS. / ANIMALS. 1491 / ANIMALS. 1493; lines 10649-10741 confidence: medium

Dragon fire-spitting may derive from confusion of fire and poison; worms carry many stones in their bellies; a dragon lives ninety years in the ground, ninety in the limetree, and ninety in the desert, with an authorial comparison to caterpillar and butterfly changes.

Worms are said to carry stones in their bellies like snakes and toads.
read in the book →
Teutonic Mythology, Volume 4 CHAPTER VL / GODS. / GODS. 1319 / GODS.; lines 2186-2230 confidence: medium

The passage cites warming, anointing, and drying gods' images, and says the Lombards' golden divine snake was made into a plate and chalice.

The Lombards' golden divine snake is said to have been made into a plate and chalice.
read in the book →
Teutonic Mythology, Volume 4 GIANTS. 1445 / GIANTS. 1447 / CREATION. 1449 / CREATION.; lines 8627-8724 confidence: medium

The Indian flood narrative is mentioned; the rapid growth of the fish is said to resemble Jormungandr when thrown into the sea and a snake that wants to be taken to the sea.

The Indian flood fish's rapid growth is said to resemble Jormungandr and a sea-bound snake.
read in the book →
Teutonic Mythology, Volume 4 GODS. / GODS. 1319 / GODS. / GODS. 1321; lines 2233-2327 confidence: medium

The passage compares an Irmen-pillar with Mercury's image to a Trier statue of Mercury flying; says the Lorsch Annals make Charles find gold and silver in the Irmenseule; and reports mice or rats inside statues, including a thrown-down Thor statue swarming with large mice, adders, and worms.

Stories are cited of mice and rats living inside statues, and a thrown-down Thor statue swarming with large mice, adders, and worms.
read in the book →
Teutonic Mythology, Volume 4 HERBS AND STONES. 1685 / HERBS AND STONES. 1685 / SPELLS AND CHARMS. 1G87 / SPELLS AND CHARMS. 1689; lines 20292-20391 confidence: medium

The passage says, "The might of the Word is extolled," and quotes examples where a word affects a wild snake, a sword, and glowing iron.

A quoted example states that through a word a wild snake goes to a man.
read in the book →
Teutonic Mythology, Volume 4 HERBS AND STONES. 1G79 / HERBS AND STONES. 1681 / HERBS AND STONES. 1685 / HERBS AND STONES. 1685; lines 20099-20195 confidence: high

A serpent's egg is praised for lawsuits, victories, and access to kings; a multicolored gem and victory-stone/ring terms are also cited as making users victorious.

The serpent's egg is praised for victories in lawsuits and access to kings; nearby examples list victory-producing gems, stones, and rings.
read in the book →
Teutonic Mythology, Volume 4 HEROES. 1387 / VOL. IV. I / SCEAF. GIBIKE. VALSING. BILLING. 1391 / WELAND. MIMI. TELL. DEIFICATION. 1393; lines 5790-5885 confidence: high

Alcmena tests Hercules with snakes, which he kills in his cradle; Sigmund tests Sinfjotli by having him knead dough containing snakes.

Hercules kills snakes in his cradle, while Sinfjotli is tested through dough containing snakes.
read in the book →
Teutonic Mythology, Volume 4 HEROES. / HEROES. 1387 / VOL. IV. I / SCEAF. GIBIKE. VALSING. BILLING. 1391; lines 5696-5787 confidence: medium

The diffusion of the Völsunga-saga among the Anglo-Saxons is linked to Beowulf references; the Volsungs are said to have the snake's eye.

The Volsungs have the snake's eye, Beaflor gives birth to a wolf, and the passage cites babies named Wolf.
read in the book →
Teutonic Mythology, Volume 4 I. EXTRACTS FROM MODERN COLLECTIONS. / SUPERSTITIONS. I. 1779 / SUPERSTITIONS. I. 1781 / SUPERSTITIONS. I. 1783; lines 25413-25558 confidence: medium

Seeing or hurting an earth-hünchen or house-adder is said to ensure death that year; a carter who plaits a snake’s or adder’s tongue into his whip is said to gain stronger, more restrained horses.

An earth-hünchen or house-adder is linked to death if seen or hurt, and a snake or adder tongue placed in a whip is linked to enhanced horse performance.
read in the book →
Teutonic Mythology, Volume 4 INDEX TO VOL. IV. / INDEX. / INDEX. / INDEX.; lines 32019-32228 confidence: low

The index lists dragon, dragon-fly, and dragon-tree entries.

The index segment lists dragon entries and a serpent-on-helmet entry.
read in the book →
Teutonic Mythology, Volume 4 INDEX. / INDEX. / INDEX. / INDEX.; lines 33316-33562 confidence: low

Entries in this range gloss niammelaineu as she-dragon, manes as ghost, mara as nightmare, mar-g5'gr as giantess, and Nainn as dead/a dwarf.

Niammelaineu is glossed as she-dragon.
read in the book →
Teutonic Mythology, Volume 4 INDEX. / INDEX. / INDEX. / INDEX.; lines 33565-33766 confidence: high

"Ofnir (a snake)"

The index lists Ofnir as a snake.
read in the book →
Teutonic Mythology, Volume 4 INDEX. / INDEX. / INDEX. / INDEX.; lines 34136-34363 confidence: high

Entries include snake 1490-1-2 and Svafnir glossed as a snake.

The index has a general snake entry and also names Svafnir as a snake.
read in the book →
Teutonic Mythology, Volume 4 INDEX. / INDEX. / INDEX. / VOL. IV.; lines 34494-34598 confidence: low

"Vasukis (king of .^snakes) 1492."

The index glosses Vasukis as king of snakes.
read in the book →
Teutonic Mythology, Volume 4 SICKNESSES. 1059 / SICKNESSES. 1661 / SICKNESSES. / SICKNESSES. 1665; lines 19103-19225 confidence: medium

A cure for poisoning is referenced, and for an adder bite a stone from a virgin's grave is tied to the bitten person's foot.

A person bitten by an adder has a stone from a virgin's grave tied to the foot.
read in the book →
Teutonic Mythology, Volume 4 SICKNESSES. 1661 / SICKNESSES. / SICKNESSES. 1665 / HERBS AND STONES. 1669; lines 19420-19510 confidence: high

A snake brings an herb that reanimates the dead; a weasel culls a red flower that quickens; birds pick herbs and teach their uses to humans.

A snake is specifically said to bring the herb that reanimates the dead in the cited Glaucus and Polyidus legend.
read in the book →
Teutonic Mythology, Volume 4 SICKNESSES. 1665 / HERBS AND STONES. 1669 / HERHS AND STONES. 1G73 / HERBS AND STONES. 1075; lines 19611-19704 confidence: high

Vuk is cited for the belief that if mistletoe is found on hazel, beneath it lies a snake with a gem on its head, or another treasure beside it.

A Serbian belief links mistletoe on hazel to a snake with a gem on its head or to treasure beneath the hazel.
read in the book →
Teutonic Mythology, Volume 4 SOULS. 1545 / CHAPTER XXVI. / SOULS. / SOULS. 1547; lines 13262-13363 confidence: high

Butterfly terms are glossed as soul in several cited languages or traditions; Lithuanian women say a moth fluttering round a candle means someone is dying and the soul is going hence.

Butterfly and moth soul associations are cited, and the soul is said to leave the sleeper as mouse, cat, weasel, snake, or butterfly.
read in the book →
Teutonic Mythology, Volume 4 SPECTRES. 1589 / SPECTRES. 1591 / TRANSLATION. 1593 / TRANSLATION. 1595; lines 15637-15730 confidence: high

A noble lady's bunch of keys is snake-bound; a white maiden with keys, three white maidens, and three white ladies in an enchanted castle are listed.

A noble lady's keys are snake-bound, white maidens or ladies are associated with keys, and a release condition involves taking a key from a snake's mouth.
read in the book →
Teutonic Mythology, Volume 4 SPECTRES. 1589 / SPECTRES. 1591 / TRANSLATION. 1593 / TRANSLATION. 1595; lines 15637-15730 confidence: high

Other release conditions include drawing a wagon up a hill the wrong way, buying linen, holding the white lady's hand in silence, taking a key from a snake's mouth with one's mouth, and kissing a worm, toad, frog, wolf, or snake.

The passage lists release conditions including drawing a wagon uphill the wrong way, silence while holding the white lady's hand, taking a key from a snake's mouth with one's mouth, and kissing animals including a snake.
read in the book →
Teutonic Mythology, Volume 4 SPELLS. 1859 / SPELLS. 1861 / SPELLS. 18G3 / SPELLS. 1865; lines 31147-31254 confidence: medium

A Swedish prayer from Fernow says St John the Evangelist built bridges for Jesus Christ; the Lord is the speaker’s armour and Jesus the speaker’s defense, protecting against falls, hot fire, sharp worm, and an evil-willing blind man; three prayers concern need, death, and the poor soul.

A Swedish prayer calls the Lord armour and Jesus defense and asks protection from hot fire and a sharp worm.
read in the book →
Teutonic Mythology, Volume 4 SPELLS. 1861 / SPELLS. 18G3 / SPELLS. 1865 / SPELLS. 18G7; lines 31256-31367 confidence: high

Against Bendsel: Jesus meets the snake on the road; it says it goes to the weak; Jesus says he will turn it back, send it to the blue mountain, and bind it with ten fingers and twelve angels as long as the world stands.

Jesus sends the snake that goes to the weak back to the blue mountain and binds it there.
read in the book →
Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1529 / SUMMER AND WINTER. 1531 / TIME AND WORLD. 1533 / TIME AND WORLD. 1535; lines 12689-12785 confidence: high

The world-snake's head is knocked off by a throw of Thur's hammer; Fischart's cited image has Atlas shifting the globe and looking at the great fish on which the world stands, with Leviathan cross-referenced.

The world-snake's head is knocked off by a throw of Thur's hammer.
read in the book →
Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1529 / SUMMER AND WINTER. 1531 / TIME AND WORLD. 1533 / TIME AND WORLD. 1535; lines 12689-12785 confidence: high

A snake gnaws at the roots of the ash; the passage says this means mischief to it and compares German superstition placing enmity between snake and ash.

A snake gnaws the roots of the ash, and the passage connects this with enmity between snake and ash in German superstition.
read in the book →
Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1529 / SUMMER AND WINTER. 1531 / TIME AND WORLD. 1533 / TIME AND WORLD. 1535; lines 12689-12785 confidence: medium

A somewhat doubtful Franconian legend tells of a world-old druden-baum on the Harberg, with golden drops from leaves, milk from roots, dragon-guarded treasure beneath, and a black bird that raises storms when the treasure is approached.

The Franconian legend describes an ancient tree with golden drops, milk at the roots, a dragon-guarded treasure beneath it, and a black bird that raises a storm against treasure-takers.
read in the book →
Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1531 / TIME AND WORLD. 1533 / TIME AND WORLD. 1535 / TIME AND WOELD. 1537; lines 12788-12882 confidence: high

Seth looks in at Paradise, sees a spring that divides into Pison, Gihon, Tigris, and Euphrates; at the Euphrates source stands a withered tree with a coiled serpent, roots into hell, and a newborn babe in its crown.

The serpent coiled around the tree is explicitly identified with the serpent of the forbidden fruit-tree.
read in the book →
Teutonic Mythology, Volume 4 SUPERSTITIONS. D. 1749 / SUPERSTITIONS. D. 1751 / APPENDIX. / SUPERSTITIONS. E. 1753; lines 23562-23649 confidence: high

The passage lists observations of dreams, auguries, constellations, sneezes, meetings, days, hours, marks, characters, images, and astral impressions as near or actual idolatry, saying the fraud of the ancient serpent is mixed into them.

The passage explicitly says the fraud of the ancient serpent is mixed into observations of dreams, omens, signs, images, and astral impressions.
read in the book →
Teutonic Mythology, Volume 4 SUPERSTITIONS. D. 1751 / APPENDIX. / SUPERSTITIONS. E. 1753 / SUPERSTITIONS. F. 1755; lines 23652-23782 confidence: medium

On Easter, sausages are placed under cabbage and a goose is used; seeing the sausage prevents seeing snakes that year, and eating the goose prevents a cold sickness.

Seeing the sausage placed under cabbage at Easter is said to prevent seeing snakes during the year.
read in the book →
Teutonic Mythology, Volume 4 SUPERSTITIONS. L. 1841 / M. ESTHONIAN.' / SUPERSTITIONS. L, M. 1843 / SUPERSTITIONS. M. 1845; lines 29863-29995 confidence: medium

Many believe people can raise or change wind by hanging a snake or setting up an axe in the desired direction and whistling to allure the wind.

Wind is raised or redirected by hanging a snake or setting an axe toward the desired wind and alluring it by whistling.
read in the book →
Teutonic Mythology, Volume 4 TIME AND WORLD. 1533 / TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539; lines 12885-12976 confidence: medium

Hell is described as worm-hall, wound with worms, a place of fire and worm, and a worm-garden; a hell-hound dwells there; Sigurðr and Starkaðr are cited among heathen heroes with punishments in hell.

The passage cites hell as worm-hall or worm-garden, says a hell-hound dwells there, and names heathen heroes receiving punishments.
read in the book →
Teutonic Mythology, Volume 4 TRANSLATION. 1593 / TRANSLATION. 1595 / TRANSLATION. 1597 / TRANSLATION. 1599; lines 15832-15925 confidence: high

Buried money is guarded by the devil or by a grey woman on a three-legged white horse; Finnish aarni or kratti is called genius thesauri; a Beowulf wyrm is cited as hoard keeper; Plutus and Kuvera are cited as wealth-related comparanda.

Wyrms and dragons are called hoard keepers, Fafnir lies on inherited wealth, Heimo kills a dragon and finds a rich hoard, and a mother serpent guards subterranean riches.
read in the book →
Teutonic Mythology, Volume 4 TRANSLATION. 1593 / TRANSLATION. 1595 / TRANSLATION. 1597 / TRANSLATION. 1599; lines 15832-15925 confidence: medium

Fafnir lies on his father's inheritance; the Lanuvium guardian dragon is fed by maidens whose chastity is linked to a fertile year; dragons sun their gold; Heimo kills a dragon in the Alps of Carniola, cuts out its tongue, and finds a rich hoard with golden apples.

The Lanuvium dragon receives food from maidens, and the successful return of chaste maidens is followed by a proclamation of a fertile year.
read in the book →
Teutonic Mythology, Volume 4 TRANSLATION. 1597 / TRANSLATION. 1599 / DEVIL. 1601 / DEVIL. 1003; lines 16028-16122 confidence: medium

Says the Paradise serpent was wrongly supposed to be the devil; lists Untwurm, old hell-dragon, hell-worm, water-snake, and Leviathan as sea-dragon, with jaw, nose-ring, throat, and devouring-jaw imagery.

The passage lists devil-related serpent, worm, dragon, water-snake, sea-dragon, and Leviathan terms.
read in the book →
Teutonic Mythology, Volume 4 TREES AND ANIMALS. / TREES. 1479 / ANIMALS. 1481 / ANIMALS. 1483; lines 10151-10241 confidence: high

"A bull-calf is reared to fight the dragon."

A bull-calf is specifically reared to fight the dragon.
read in the book →
Teutonic Mythology, Volume 4 TREES. 1479 / ANIMALS. 1481 / ANIMALS. 1483 / ANIMALS. 1485; lines 10244-10346 confidence: medium

A cock's egg hatches a dragon; the right long tail-feather opens locks, grants invisibility, and grants sight; a white cock is cut up and carried round a vineyard; sacred cocks and steeple-cock interpretations are noted.

The passage states that a dragon hatches out of a cock's egg.
read in the book →
Teutonic Mythology, Volume 4 VOL. IV. I / SCEAF. GIBIKE. VALSING. BILLING. 1391 / WELAND. MIMI. TELL. DEIFICATION. 1393 / FIGURE. EQUIPAGE. SNAKE'S EYE. 1395; lines 5888-5952 confidence: high

Heroes and kings are said to have beaming godlike or snake's eyes; Sigurðr ormr-i-auga is cited, and Aslog prophesies a serpent-like eye mark for her unborn son, interpreted as an inner look.

The passage repeatedly identifies heroic or royal distinction through shining, godlike, snake-like, fiery, or sharp eyes.
read in the book →
The Nibelungenlied II. THE NIBELUNGENLIED. / THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA; lines 246-338 confidence: medium

Hreidmar refuses Fafnir and Regin a share; Fafnir kills Hreidmar, takes the hoard, and guards it on Gnita Heath in dragon form while Regin broods revenge.

Fafnir takes the hoard and dwells on Gnita Heath in the form of a dragon guarding it.
read in the book →
The Nibelungenlied II. THE NIBELUNGENLIED. / THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA; lines 427-492 confidence: high

Atli has Gunnar thrown into a den of serpents; with a harp from Gudrun he pacifies all but one serpent, which stings him to the heart and kills him.

Gunnar is thrown into a den of serpents and uses a harp from Gudrun to pacify all but one serpent, which kills him.
read in the book →
The Nibelungenlied II. THE NIBELUNGENLIED. / THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA; lines 427-492 confidence: medium

The Nibelungenlied lacks the Loki-Andvari curse-Fafnir hoard-origin account; instead Siegfried wins the hoard from Schilbung, Nibelung, and Alberich, after which the hoard’s history runs nearly parallel in both versions through Kriemhild/Gudrun, Gunther/Gunnar, Hagen/Hogni, and sinking in the Rhine.

The passage says the Nibelungenlied lacks the Northern account in which the hoard comes into the possession of Fafnir, the giant-dragon.
read in the book →
The Nibelungenlied II. THE NIBELUNGENLIED. / THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA; lines 494-581 confidence: high

The passage says the Nibelungenlied knows little of Siegfried's youth, omits Regin and preparation for Fafnir, but has Hagen recount Siegfried's winning of the hoard, tarnkappe, Balmung, and slaying of the dragon; it notes that this differs from the Edda.

Hagen's account associates Siegfried with winning the hoard, tarnkappe, and Balmung and slaying the dragon, though the passage notes the Nibelungenlied separates dragon-slaying from hoard acquisition.
read in the book →
The Nibelungenlied II. THE NIBELUNGENLIED. / THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA; lines 494-581 confidence: medium

"The young day slays the mist-dragon and awakens the sun-maiden that sleeps on the mountain"; at evening he falls to powers of gloom that draw the sun beneath the earth.

The passage reports a nature-myth reading in which young day or spring light slays a mist or cloud dragon, awakens a sun-maiden on a mountain, and frees budding earth from winter.
read in the book →
The Nibelungenlied THE NIBELUNGENLIED / FIRST ADVENTURE / SECOND ADVENTURE / THIRD ADVENTURE.; lines 1902-2074 confidence: high

Hagen reports that Siegfried slew a dragon, a wormlike monster, and bathed in its blood, making his skin horn-hard and weapon-resistant.

Siegfried kills a dragon described as wormlike, bathes in its blood, and gains horn-hard, weapon-resistant skin.
read in the book →
The Nibelungenlied THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA / II. THE NIBELUNGENLIED; lines 933-1014 confidence: medium

Hurnen Seyfrid tells of Seyfrid's boyhood, smith apprenticeship, slaying and burning of many dragons, and smearing his body with the resulting horny substance, making him invulnerable.

Seyfrid slays many dragons, and a dragon also abducts Kriemhild before her rescue.
read in the book →
The Nibelungenlied TWELFTH ADVENTURE / THIRTEENTH ADVENTURE / FOURTEENTH ADVENTURE / FIFTEENTH ADVENTURE; lines 7479-7659 confidence: high

Kriemhild says Siegfried slew a worm-like dragon by a mountain, bathed in its blood, and since then has been unscathed by cutting weapons; she still fears battle and spear-shafts.

Kriemhild says Siegfried slew a worm-like dragon, bathed in its blood, and afterward was unscathed by cutting weapons.
read in the book →

greek

Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 1010-1124 confidence: medium

Io is to cross a continental boundary stream and sea to Cisthene; the Phorcides are three aged swan-like damsels sharing one eye and one tooth, and nearby are winged snake-tressed Gorgons deadly to human sight.

The Gorgons are snake-tressed and so deadly that no human can look upon them and retain life.
read in the book →
Aeschylus' Prometheus Bound and the Seven Against Thebes PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED.; lines 1670-1763 confidence: high

The Chorus says terror keeps its heart wakeful because the host hems the walls, “like as a dove” fearing “serpents, evil intruders into her nest.”

The Chorus compares the besieging danger to serpents entering a dove’s nest, and the Messenger compares Tydeus’ battle-rage to a hissing serpent.
read in the book →
Aeschylus' Prometheus Bound and the Seven Against Thebes PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED.; lines 1765-1856 confidence: high

The messenger describes Hippomedon at the gates of Onca Minerva, terrifying in size and bearing an immense shield showing Typhon breathing fire and dark smoke, with serpent coils; Hippomedon raises a war-cry and raves for attack.

Hippomedon's shield bears fire-breathing Typhon and serpent coils; Eteocles contrasts Typhon with Jove on Hyperbius' shield, and the chorus calls the image Jove's adversary and a subterranean fiend.
read in the book →
Aeschylus' Prometheus Bound and the Seven Against Thebes STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED. / FOOTNOTES; lines 3126-3271 confidence: medium

"from the dragon's teeth sown by Cadmus"

The note explicitly says the reference is from the dragon's teeth sown by Cadmus.
read in the book →
Aesop's Fables; a new translation DEMADES AND HIS FABLE / THE MONKEY AND THE DOLPHIN / THE CROW AND THE SNAKE / THE DOGS AND THE FOX; lines 4517-4534 confidence: high

A hungry crow sees a snake asleep in a sunny spot, picks it up in his claws, and carries it away to eat undisturbed.

The crow treats the snake as food, but the poisonous snake bites him fatally.
read in the book →
Aesop's Fables; a new translation DEMADES AND HIS FABLE / THE MONKEY AND THE DOLPHIN / THE CROW AND THE SNAKE / THE DOGS AND THE FOX; lines 4517-4534 confidence: high

A hungry crow finds a sleeping snake in a sunny spot, carries it away in its claws to eat it, and is fatally bitten by the poisonous snake.

The snake appears vulnerable while asleep but is poisonous and kills the predator that carries it away.
read in the book →
Aesop's Fables; a new translation THE BULL AND THE CALF / THE TREES AND THE AXE / THE ASTRONOMER / THE LABOURER AND THE SNAKE; lines 3819-3833 confidence: high

A labourer's little son is bitten by a snake and dies from the wound.

The snake bites the child, the child dies, and the father treats the snake as an enemy to be killed.
read in the book →
Aesop's Fables; a new translation THE BULL AND THE CALF / THE TREES AND THE AXE / THE ASTRONOMER / THE LABOURER AND THE SNAKE; lines 3819-3833 confidence: high

The fable introduces the labourer, whose little son is bitten by a snake and dies; the father is overcome with grief and anger.

The snake kills the man's child; the man injures the snake by cutting off the tip of its tail; the snake states that friendship cannot follow these losses.
read in the book →
Aesop's Fables; a new translation THE DOG CHASING A WOLF / GRIEF AND HIS DUE / THE HAWK, THE KITE, AND THE PIGEONS / THE WOMAN AND THE FARMER; lines 744-784 confidence: high

THE FOX AND THE SNAKE

The title list includes both a fox-and-snake title and a serpent-and-eagle title.
read in the book →
Aesop's Fables; a new translation THE DOG CHASING A WOLF / GRIEF AND HIS DUE / THE HAWK, THE KITE, AND THE PIGEONS / THE WOMAN AND THE FARMER; lines 744-784 confidence: low

The line range lists fable titles including “THE FOX AND THE HEDGEHOG,” “THE CROW AND THE RAVEN,” “THE WITCH,” “THE OLD MAN AND DEATH,” “THE MISER,” “THE FOXES AND THE RIVER,” “THE HORSE AND THE STAG,” “THE FOX AND THE BRAMBLE,” “THE FOX AND THE SNAKE,” “THE LION, THE FOX, AND THE STAG,” “THE MAN WHO LOST HIS SPADE,” “THE PARTRIDGE AND THE FOWLER,” “THE RUNAWAY SLAVE,” “THE HUNTER AND THE WOODMAN,” “THE SERPENT AND THE EAGLE,” “THE ROGUE AND THE ORACLE,” and “THE HORSE AND THE ASS.”

The title list includes both “THE FOX AND THE SNAKE” and “THE SERPENT AND THE EAGLE.”
read in the book →
Aesop's Fables; a new translation THE FOXES AND THE RIVER / THE HORSE AND THE STAG / THE FOX AND THE BRAMBLE / THE FOX AND THE SNAKE; lines 5061-5080 confidence: low

A snake crossing a river is carried away by the current, wriggles onto a floating bundle of thorns, and is carried rapidly downstream.

A snake crossing a river is swept by the current and carried downstream.
read in the book →
Aesop's Fables; a new translation THE GRASSHOPPER AND THE OWL / THE GRASSHOPPER AND THE ANTS / THE FARMER AND THE VIPER / THE TWO FROGS; lines 3331-3356 confidence: high

"One winter a Farmer found a Viper frozen and numb with cold, and out of pity picked it up and placed it in his bosom."

The farmer rescues and warms a frozen viper, but the revived viper fatally bites him.
read in the book →
Aesop's Fables; a new translation THE GRASSHOPPER AND THE OWL / THE GRASSHOPPER AND THE ANTS / THE FARMER AND THE VIPER / THE TWO FROGS; lines 3331-3356 confidence: high

In winter, a farmer finds a viper frozen and numb with cold; out of pity he picks it up and places it in his bosom.

A frozen viper is rescued and warmed by the farmer, then kills him with a bite after reviving.
read in the book →
Aesop's Fables; a new translation THE GRASSHOPPER AND THE OWL / THE GRASSHOPPER AND THE ANTS / THE FARMER AND THE VIPER / THE TWO FROGS; lines 506-544 confidence: low

THE FARMER AND THE VIPER

The title “THE FARMER AND THE VIPER” names a viper together with a farmer.
read in the book →
Aesop's Fables; a new translation THE GRASSHOPPER AND THE OWL / THE GRASSHOPPER AND THE ANTS / THE FARMER AND THE VIPER / THE TWO FROGS; lines 506-544 confidence: low

“THE COCK AND THE JEWEL”; “THE WOLF AND THE SHEPHERD”; “THE FARMER AND THE STORK”; “THE CHARGER AND THE MILLER”; “THE GRASSHOPPER AND THE OWL”; “THE GRASSHOPPER AND THE ANTS”; “THE FARMER AND THE VIPER”; “THE TWO FROGS.”

The heading “THE FARMER AND THE VIPER” names a viper paired with a farmer.
read in the book →
Aesop's Fables; a new translation THE MAN, THE HORSE, THE OX, AND THE DOG / THE WOLVES, THE SHEEP, AND THE RAM / THE SWAN / THE SNAKE AND JUPITER; lines 664-702 confidence: medium

“THE WASP AND THE SNAKE”

The title list includes three separate entries naming a Snake, including pairings with a Wasp, a Crow, and Jupiter.
read in the book →
Aesop's Fables; a new translation THE MAN, THE HORSE, THE OX, AND THE DOG / THE WOLVES, THE SHEEP, AND THE RAM / THE SWAN / THE SNAKE AND JUPITER; lines 664-702 confidence: medium

“THE WASP AND THE SNAKE”

The supplied headings include three fables in which a snake is a named participant: with a wasp, with a crow, and with Jupiter.
read in the book →
Aesop's Fables; a new translation THE MULE / THE HOUND AND THE FOX / THE FATHER AND HIS DAUGHTERS / THE THIEF AND THE INNKEEPER; lines 582-624 confidence: low

THE LABOURER AND THE SNAKE

The heading "THE LABOURER AND THE SNAKE" places a human labourer and a snake in the same title.
read in the book →
Aesop's Fables; a new translation THE PARTRIDGE AND THE FOWLER / THE RUNAWAY SLAVE / THE HUNTER AND THE WOODMAN / THE SERPENT AND THE EAGLE; lines 5178-5192 confidence: medium

The serpent quickly coils around the eagle, producing a life-and-death struggle between them.

The serpent is an active adversary who coils around the eagle and later uses poison against the countryman by contaminating his drinking-horn.
read in the book →
Aesop's Fables; a new translation THE PARTRIDGE AND THE FOWLER / THE RUNAWAY SLAVE / THE HUNTER AND THE WOODMAN / THE SERPENT AND THE EAGLE; lines 5178-5192 confidence: high

An eagle swoops down on a serpent, seizes it in his talons, and intends to carry it off and devour it.

The serpent is a central figure in the conflict and uses poison to threaten the countryman.
read in the book →
Aesop's Fables; a new translation THE VIPER AND THE FILE / THE CAT AND THE COCK / THE HARE AND THE TORTOISE / THE SOLDIER AND HIS HORSE; lines 428-464 confidence: medium

THE VIPER AND THE FILE

The title 'THE VIPER AND THE FILE' names a viper, supporting only a minimal serpent-related motif candidate.
read in the book →
Aesop's Fables; a new translation THE VIPER AND THE FILE / THE CAT AND THE COCK / THE HARE AND THE TORTOISE / THE SOLDIER AND HIS HORSE; lines 428-464 confidence: medium

THE VIPER AND THE FILE

The heading “THE VIPER AND THE FILE” explicitly names a viper.
read in the book →
Aesop's Fables; a new translation THE WOLVES, THE SHEEP, AND THE RAM / THE SWAN / THE SNAKE AND JUPITER / THE WOLF AND HIS SHADOW; lines 4609-4631 confidence: medium

The first fable describes a snake who is frequently trodden upon by humans and beasts because of his long body and inability to rise above the ground; he complains to Jupiter about the danger.

The central figure of the first fable is a snake who complains to Jupiter about being repeatedly trodden upon.
read in the book →
Aesop's Fables; a new translation THE WOLVES, THE SHEEP, AND THE RAM / THE SWAN / THE SNAKE AND JUPITER / THE WOLF AND HIS SHADOW; lines 4609-4631 confidence: medium

A snake is repeatedly trodden upon by man and beast because of his long body and inability to raise himself above the ground.

The passage features a snake who appeals to Jupiter about vulnerability to humans and animals.
read in the book →
Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 914-1008 confidence: high

The Pythian hymn celebrates Apollo's founding of Pytho/Delphi as his oracular seat; after wanderings, the nymph at Telphus redirects him to Pytho, where he slays the she-dragon who nursed Typhaon and builds his temple.

Apollo slays the she-dragon at Pytho and then builds his temple.
read in the book →
Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 914-1008 confidence: medium

The second part celebrates the founding of Pytho/Delphi as Apollo’s oracular seat.

Apollo founds Pytho/Delphi as his oracular seat after slaying the she-dragon and building his temple.
read in the book →
Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5907-6001 confidence: high

Near a sweet-flowing spring, Apollo kills a great she-dragon with his bow; she is described as a plague to men and sheep and as the fosterer of Typhaon from Hera.

Apollo kills a great she-dragon near a sweet-flowing spring; the dragoness is a destructive plague to humans and livestock.
read in the book →
Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5907-6001 confidence: high

Near a sweet-flowing spring, Apollo kills a great she-dragon that harmed men and sheep; the dragoness had received and brought up Typhaon after Hera's anger at Zeus's birth of Athena.

Apollo kills a great she-dragon near a sweet-flowing spring, ending her destructive activity against men and sheep.
read in the book →
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.

The offspring of a buried serpent lick Melampus' ears and inspire him with prophecy.
read in the book →
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 9516-9643 confidence: high

The passage probably led to the Trojan and possibly Theban war in which the Race of Heroes perished; destruction of humans by crop-spoiling storms begins; remaining verses describe a snake bearing young in spring.

The note describes a snake bearing its young in the spring season.
read in the book →
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 9516-9643 confidence: medium

A fragment probably led to the Trojan and possibly Theban war where the Race of Heroes perished; it is compared with the Cypria opening; destruction of man begins with storms spoiling crops; remaining verses describe a snake bearing young in spring.

The note describes a snake bearing its young in the spring season.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9789-9933 confidence: high

At Aulis, during Greek sacrifice, a serpent devoured eight young birds and then their mother; Calchas interpreted this as the war swallowing nine full years. The note compares Iliad ii.299ff.

A serpent devours nine birds during sacrifice, and Calchas interprets the event as nine full years of war.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9789-9933 confidence: high

At Aulis, during Greek sacrifice, a serpent devoured eight young birds and their mother; Calchas interpreted this as meaning the war would last nine full years.

A serpent devours eight young birds and their mother, and Calchas interprets the episode as nine full years of war.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE CYPRIA / THE AETHIOPIS / THE LITTLE ILIAD / THE SACK OF ILIUM; lines 8106-8167 confidence: high

Trojans debate the wooden horse, choose dedication to Athena, feast, and then two serpents kill Laocoon and one son, alarming Aeneas' followers, who withdraw to Ida.

Two serpents kill Laocoon and one son; the event alarms Aeneas' followers and leads them to withdraw to Ida.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE CYPRIA / THE AETHIOPIS / THE LITTLE ILIAD / THE SACK OF ILIUM; lines 8106-8167 confidence: high

Two serpents appear and destroy Laocoon and one of his two sons; the portent alarms Aeneas' followers, who withdraw to Ida.

Two serpents appear, kill Laocoon and one son, and the event is explicitly called a portent that alarms Aeneas' followers before the sack unfolds.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3421-3527 confidence: medium

Periclymenus receives gifts from Poseidon, changes into eagle, ant, bees, and snake, and is mortally wounded by Heracles after Athena's secret instruction.

One of Periclymenus' forms is a dread relentless snake.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3421-3527 confidence: high

Periclymenus receives gifts from Poseidon and can appear as eagle, ant, swarm of bees, or snake; he attacks Heracles, but Heracles, secretly instructed by Athena, wounds him mortally with an arrow.

Periclymenus has Poseidon's gifts of animal transformation, including a snake form, but Athena's devising and instruction enable Heracles to wound him mortally.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4040-4156 confidence: high

Boreas blows at Zeus's behest; leaves and fruit fall, the deep seethes, all things tremble, human strength wastes, and the Hairless One lives seasonally in mountain thickets and an underground cave as a speckled dread serpent.

The Hairless One has young every three years, dwells in mountain thickets in spring, winters in an underground cave, and is described as a dread serpent.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4040-4156 confidence: medium

When the serpent-like being becomes violently fierce, Zeus's arrows lay him low; his soul remains and comes weakened to sacrifices beneath the earth.

A fierce serpent-like being is laid low by the arrows of Zeus.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4040-4156 confidence: high

The snake of Cychreus is raised by Cychreus, driven out by Eurylochus, received by Demeter into Eleusis, and becomes her attendant.

The snake of Cychreus is expelled as defiling but received by Demeter into Eleusis and made her attendant.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4040-4156 confidence: high

Boreas, at Zeus's command, causes leaves and fruit to fall, the sea to seethe, and human strength and spring fruit to fail; the Hairless One has young every three years, dwells on mountains in spring, and in winter lies in an underground cave as a speckled serpent.

The Hairless One has a repeated three-year reproductive cycle, lives on the mountain in spring, retreats to an underground cave in winter, and is described as a dread serpent.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4040-4156 confidence: medium

When the serpent-like being becomes violent, Zeus's arrows lay him low; only his soul remains on earth near a den and beneath-earth sacrifices.

When the serpent-like Hairless One becomes violent, the arrows of Zeus lay him low and only his soul remains near a den and underground sacrifices.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4040-4156 confidence: high

The snake of Cychreus was brought up by Cychreus, driven out by Eurylochus as defiling the island, received into Eleusis by Demeter, and became her attendant.

The snake of Cychreus is expelled, received by Demeter into Eleusis, and becomes her attendant.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE PHOCAIS / THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE; lines 8343-8434 confidence: high

A water-snake appears with its neck above the water; Puff-jaw dives to the lake bottom and escapes, leaving the Mouse in the water, where he sinks and rises and is weighed down by wet fur.

A water-snake suddenly appears above the water and triggers Puff-jaw's dive and the Mouse's abandonment.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2657-2736 confidence: high

In a hollow cave Ceto bears Echidna, a fierce being half nymph and half huge speckled snake, eating raw flesh beneath the earth and dwelling in a cave under a hollow rock far from gods and mortals.

Echidna is described as half nymph and half huge snake, raw-flesh-eating, and dwelling in a cave beneath the earth.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2657-2736 confidence: high

In a hollow cave, Echidna is born as a fierce monster, half nymph and half huge speckled snake, raw-flesh-eating; the gods appoint her a cave beneath a hollow rock under the earth in Arima, where she remains deathless and ageless.

Echidna is half nymph and half huge snake, eats raw flesh, and lives in a cave beneath the earth away from gods and mortals.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2738-2827 confidence: high

Ceto and Phorcys bear their youngest, an awful snake that guards golden apples in secret places of the dark earth at its great bounds.

An awful snake, offspring of Ceto and Phorcys, guards golden apples in secret places of the dark earth.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2738-2827 confidence: medium

Typhaon is joined to Echidna, who bears Orthus, Cerberus, Hydra, Chimaera, Sphinx, and the Nemean lion; the monsters are described with attributes including Cerberus's fifty heads and Chimaera's fire-breathing composite body.

Chimaera has lion, goat, and dragon aspects and breathes blazing fire.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3198-3291 confidence: high

Earth bears Typhoeus by Tartarus with Aphrodite's aid; Typhoeus has a hundred snake-dragon heads, dark tongues, fiery eyes, and many kinds of voices.

Typhoeus is a many-headed snake-dragon who threatens to rule gods and mortals; Zeus defeats him with thunder, lightning, and thunderbolt, then casts him into Tartarus.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3198-3291 confidence: high

Earth bears Typhoeus from Tartarus with Aphrodite’s aid; Typhoeus has strong limbs, one hundred snake or dragon heads, fire in his eyes and heads, and many kinds of voices.

Typhoeus is a hundred-headed snake or dragon being who could have ruled mortals and immortals; Zeus defeats him and casts him into Tartarus.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE / THE MELAMPODIA; lines 4906-4974 confidence: high

Teiresias sees two mating snakes on Cithaeron, changes into a woman after killing the female, returns to his own nature after killing the male, judges a question posed by Zeus and Hera, is blinded by Hera, and receives seer power from Zeus.

Teiresias changes into a woman after killing the female of two mating snakes and returns to his own nature after killing the male.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE / THE MELAMPODIA; lines 4906-4974 confidence: high

Teiresias sees two snakes mating on Cithaeron; killing the female changes him into a woman, and killing the male later restores his own nature.

Teiresias changes into a woman after killing a female snake and returns to his own nature after killing a male snake.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7708-7815 confidence: high

At Aulis the leaders sacrifice, the serpent-and-sparrows incident occurs before them, and Calchas foretells future events.

At Aulis, the leaders see the serpent and sparrows incident, and Calchas foretells what will happen.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7708-7815 confidence: high

At Tenedos Philoctetes is bitten by a snake and left behind in Lemnos because of the stench of his sore.

Philoctetes is bitten by a snake and left behind in Lemnos because of the stench of his sore.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4410-4510 confidence: high

The shield depicts Pursuit, Flight, Tumult, Panic, Slaughter, Strife, Uproar, Fate dragging the dead, and twelve frightful snake heads that terrify Heracles’ opponents.

Twelve snake heads on the shield are described as frightening mortal opponents of the son of Zeus and clashing their teeth when Heracles fights.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4410-4510 confidence: high

Twelve frightful snake heads on the shield terrify those who fight Heracles and clash their teeth when he is fighting.

Twelve snake heads on the shield frighten those who make war against Heracles and clash their teeth when he fights.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4512-4605 confidence: medium

Gorgons pursue Perseus; the shield clangs under them, serpents hang at their girdles, and Fear quakes upon their heads.

The pursuing Gorgons have serpents hanging from their girdles with flickering tongues, gnashing teeth, and fierce eyes.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4512-4605 confidence: high

Perseus is shown flying with winged sandals, sword, cap of Hades, and the Gorgon's head in a silver bag, while Gorgons with serpents pursue him.

The pursuing Gorgons are accompanied by serpents hanging at their girdles, described with flickering tongues and gnashing teeth.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10251-10341 confidence: high

The passage says Homer gives no animal-shaped local genius, but classical sources report house and temple genii appearing as snakes; the author calls this a survival from pre-classical and pre-Homeric folklore.

The passage says house and temple genii were believed to appear as snakes and later refers to worship of genii in the form of snakes or dragons.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10343-10405 confidence: high

During an Arcadian invasion, a mother offers her child to the Eleans because of dreams; the child is placed naked before the army, and “straightway the child was changed into a serpent,” causing Arcadian flight, Elean victory, the name Sosipolis, and a sanctuary where the serpent disappeared into the ground.

A child offered to fight for the Eleans changes into a serpent, frightens the enemy, and receives the name Sosipolis, “saviour of the state.”
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10343-10405 confidence: medium

Lawson asks whether a missing point was suppressed and proposes “the sacrifice of the child”; he says the child, willingly offered, became after death a daemon friendly to the Eleans and fought in serpent form, noting that human sacrifice before battle was not unknown in ancient Greece.

The passage asks how a mortal infant could assume serpent form and states that this form is proper to apparitions from the lower world.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10407-10500 confidence: high

The passage says there is probability that a genius was superseded by the victim offered to him; the victim became a hero, manifested as a serpent, and continued to be fed honey-cakes.

Multiple figures are described as manifesting, being represented, or being incarnated in serpent or snake form, including heroes, gods, and a dead man's ghost.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10407-10500 confidence: medium

The passage says there is probability that a genius was superseded by the victim offered to him; the victim became a hero, manifested as a serpent, and continued to be fed honey-cakes.

Serpent-associated genii and heroized figures are linked with honey-cakes and cock offerings.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10586-10678 confidence: medium

The author says the story would closely parallel Achelous’ wooing of Deianira if the bull-headed man could transform; Achelous is described as coming in bull form, serpent form, and with human trunk and ox head, while the princess’s willingness differs.

The passage compares the story with Achelous’ wooing of Deianira in multiple forms and notes that modern genii possess transformative faculties.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10586-10678 confidence: high

Terrestrial genii are described as inhabiting mountains, rocks, caves, and desolate places and as most frequently known or pictured as dragons, though dragon-form can also occur among water genii and Arabs.

Dragons are described as common forms of terrestrial genii and as beings whose savagery and treachery provide wandering heroes with adventures and tests.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10586-10678 confidence: high

A common motif has dragons as guardians of buried treasure; after a dream reveals the treasure, the seeker should keep silent and slay a cock or other animal to appease the genius before digging.

The passage explicitly calls dragon guardianship of buried treasure a common motif and describes treasure revealed in dreams under a dragon’s guardianship.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10865-10958 confidence: high

Hahn's collection includes a story of an old wizard whose life is bound up with a ten-headed snake living beneath a threshing-floor.

A story says an old wizard's life is bound up with a ten-headed snake beneath a threshing-floor.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10865-10958 confidence: high

House-snakes may be genii of a house or household member; a prolonged death-struggle may show the genius unwilling to allow death, and a priest's special prayer can make the house-snakes burst and release the soul.

The passage says prolonged death can be attributed to a genius unwilling to permit death; a priest's prayer causes house-snakes to burst and frees the dying person's soul.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 7186-7270 confidence: high

The Physiologus Gorgon is described as like a harlot, with auburn hair ending like snake heads, a bare smooth white body and woman's breasts, a face whose look brings death, a western dwelling-place, and knowledge of all languages and animal speech.

The Physiologus Gorgon's hair ends are compared to snake heads, and Medusa's hair is said to have been changed into snakes.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 9358-9435 confidence: medium

Ridgeway: aboriginal tribes in mountains and forests are considered magical and bestial, and are 'transformed into vipers and wild beasts by the imagination of their enemies.'

Ridgeway’s argument says enemies imagine aboriginal mountain or forest tribes as vipers and wild beasts; the author explicitly disputes the evidential basis for applying this to Centaurs.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 9358-9435 confidence: low

The quoted Procopius passage describes a wall in Britain; east of it is healthy and inhabited, while west of it is deadly, pestilential, and filled with vipers, snakes, and wild beasts.

The Procopius account quoted in the passage describes a wall separating habitable land from a region said to kill entrants and contain innumerable vipers, snakes, and wild beasts.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 9783-9841 confidence: medium

Apollonius of Tyana is described as a Pythagorean philosopher with power over genii; summoned to Byzantium, he charms snakes, scorpions, mosquitoes, horses, and the river Lycus so they do not harm or flood the city.

Apollonius is described as charming snakes, scorpions, mosquitoes, horses, and the river Lycus to prevent harm or flooding.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 9843-9923 confidence: high

Building genii are said to be universally acknowledged in Greece, to appear in various forms, and to have forms partly determined by the kind of building they guard.

The house genius is said to appear almost always as a snake or reptile, live in the foundations, and be called the guardian of the house.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 9843-9923 confidence: high

No hurt or violence may be done to the house guardian; if harmed, the house falls or the offender dies in the same way the snake was killed.

If the guardian snake is harmed, the house may fall or the offender may die in the same way the snake was killed.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 9925-10004 confidence: high

Theophrastus is cited for the custom of setting up a shrine when a house snake is seen; domestic divination concerning such snakes is also mentioned, and they are probably called οἰκουροί, guardians of the house.

House snakes and the acropolis snake are described as guardians, receiving shrine attention or regular feeding and functioning as signs in domestic or civic contexts.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 26156-26418 confidence: high

Asclepius is indexed “in serpent-form” and with re-incarnation in mock-mysteries.

The index states that Asclepius appears in serpent-form.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 26902-27177 confidence: high

“Heroes, in form of serpents, 273.”

Heroes are indexed as appearing in the form of serpents.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 27425-27723 confidence: high

Sabazius is indexed in snake form; serpents are incarnations of heroes; a snake is the genius of the Acropolis; snakes are manifestations of deities and also appear in omen contexts.

The index lists Sabazius in snake form, serpents as incarnations of heroes, snakes as manifestations of deities, and a snake as the genius of the Acropolis.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES:; lines 25918-26114 confidence: medium

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

Glycon is described as a new god and reincarnation of Asclepius, born as a snake from an egg discovered by Alexander.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 13346-13436 confidence: high

The hare, rat, stoat, weasel, and snake forebode ill; in Aetolia, seeing one or a snake trail may stop a peasant’s work, while others cross themselves or spit three times before proceeding.

Snakes and even snake trails are treated as ill-omened; the passage also notes ancient awe of the snake, perhaps connected with tombs.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 14040-14132 confidence: high

A weasel seen about the house is an evil omen, especially for an intended wedding, because it was once a maiden or 'little bride' transformed into an animal; a house snake is a good omen and guardian genius.

A snake seen in the house is said to be a good omen because it is the guardian genius watching over its own.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals GELLOUDES. / STRIGES. / FOOTNOTES: / M.D.VI.; lines 12485-12693 confidence: medium

Citation entry: “s.v. ὄφιν οἰκουρόν,” i.e. house-guarding serpent.

The cited phrase ὄφιν οἰκουρόν directly identifies a serpent associated with guarding a house.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 3539-3624 confidence: high

The magician appears, attacks, has superhuman strength, and transforms successively into a lion, serpent, bird of prey, and fire during a three-day combat.

The magician changes successively into a lion, serpent, bird of prey, and fire during combat with the young man.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4053-4137 confidence: high

The same motif is said to occur in Greek and Albanian stories from von Hahn; the female figure is called the beautiful one of the earth and is guarded by a sleepless three-headed dog in the Albanian story, while the related Zacynthian monster is a three-headed snake; the author identifies the guardian with Cerberus and the woman with Persephone.

The passage links a three-headed dog and a three-headed snake with Cerberus, described as half dog and half snake.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4139-4237 confidence: high

The household is completed by a rarely remembered three-headed watchdog; the author says two stories recognized Cerberus, including a less convincing embodiment as a three-headed snake rather than dog.

The guardian is three-headed, fiery-eyed or fire-breathing, dog-like but sometimes serpent-like, and is attached to Charos' household.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 23615-23708 confidence: medium

A Macedonian folk-song tells of a youth lowered by brothers into a well for water; a snake-like monster haunts it, rescue fails, and he asks them to tell his mother he is wed, with black earth, tombstone, and grass as affinal kin.

The Macedonian folk-song includes a youth lowered into a well for water who cannot be rescued because the well is haunted by a snake-like monster.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24978-25062 confidence: high

Clement is summarized as reporting that Zeus, after fathering Persephone by Demeter, seduced Persephone by transforming himself into a snake.

Zeus is reported to transform into a snake, while the Sabazian deity is represented by a snake passed over the initiate’s bosom; a red snake is also linked with invocation of Sabazius.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 19360-19439 confidence: medium

In the Supplices example, Apis, son of Apollo, comes as healer and seer to Argos and cleanses the land of monsters that destroy mankind, sent up by Earth in wrath from old blood-pollution and described as fearsome like a dragon-brood.

The ancient monsters are described as dragon-brood, and the author says modern revenants consort in dragon-bands.
read in the book →
Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL, I. E / VOL. 1. F / VOL. I. G / VOL. I. H; lines 2792-2896 confidence: high

The narrator describes Acropolis sights: a bronze boy with sprinkler, Myron’s Perseus after beheading Medusa, and the sanctuary and images of Brauronian/Tauric Artemis.

Perseus is represented after beheading Medusa, Theseus fights the Bull of Minos, and Heracles strangles serpents.
read in the book →
Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL, I. E / VOL. 1. F / VOL. I. G / VOL. I. H; lines 2898-3005 confidence: medium

Athena's statue is upright, tunic-clad, bears Medusa's head in ivory, holds Victory and a spear, has a shield at her feet, and has a serpent near the spear identified as Erichthonius.

A serpent beside Athena's spear is identified as Erichthonius.
read in the book →
Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I Q / VOL. I. R / VOL. I. T / VOL. I. U; lines 5975-6080 confidence: high

The Sicyonians say Asclepius was brought from Epidaurus on a carriage drawn by two mules, in the likeness of a serpent, by Nicagora of Sicyon.

Asclepius is said to have been brought from Epidaurus to Sicyon in the likeness of a serpent.
read in the book →
Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I Q / VOL. I. R / VOL. I. T / VOL. I. U; lines 6188-6330 confidence: high

People are unwilling to enter among the sacred serpents because of fear, but place food before the entrance.

The passage describes sacred serpents in an enclosure and the practice of placing food before the entrance because people fear entering among them.
read in the book →
Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. DD / VOL. I, EE / VOL, 1. FF / VOL, I. GG; lines 8796-8906 confidence: high

At the source of Amymone a plane tree grows where the hydra or water-snake was said to have grown; the narrator says it was large and deadly, that Heracles used its gall on arrows, and that Peisander made it many-headed.

The hydra is described as a water-snake that grew beneath a plane tree at the source of the Amymone.
read in the book →
Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. DD / VOL. I, EE / VOL, 1. FF / VOL, I. GG; lines 8796-8906 confidence: medium

At the source of Amymone a plane tree grows where the hydra or water-snake was said to have grown; the narrator says it was large and deadly, that Heracles used its gall on arrows, and that Peisander made it many-headed.

Heracles is said to have treated his arrow-points with the hydra's gall because of its deadly poison.
read in the book →
Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. DD / VOL. I, EE / VOL, 1. FF / VOL, I. GG; lines 8796-8906 confidence: medium

At the source of Amymone a plane tree grows where the hydra or water-snake was said to have grown; the narrator says it was large and deadly, that Heracles used its gall on arrows, and that Peisander made it many-headed.

Peisander is said to have represented the hydra with many heads to heighten its frightfulness and the remarkableness of his poetry.
read in the book →
Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. H / VOL. I. K / VOL. 1. M / VOL, I. N; lines 4076-4179 confidence: high

At Salamis were sanctuaries and a trophy; when the Athenians fought the Persians at sea, a serpent appeared in the fleet and an oracle said it was Cychreus the hero.

A serpent appears in the fleet during the Athenian naval battle with the Persians, and an oracle identifies it as Cychreus the hero.
read in the book →
Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. H / VOL. I. K / VOL. 1. M / VOL, I. N; lines 4181-4281 confidence: high

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

Cephalus’s descendants seek permission to return; the god commands a sign and sacrifice, the sign is interpreted through the snake at the mountain, and the descendants are accepted as citizens.
read in the book →
Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. T / VOL. I. U / VOL. I. AA / VOL. I, BB; lines 7702-7842 confidence: high

The ivory and gold image of Asclepius sits holding a staff, with a hand above a serpent and a dog by his side; the seat has reliefs of Bellerophontes against the Chimaera and Perseus with Medusa's severed head.

Asclepius is shown with a serpent, and local tame serpents are explicitly sacred to him.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1538-1589 confidence: medium

Socrates says, 'I must first know myself, as the Delphian inscription says,' and asks whether he is more monstrous than 'the serpent Typho' or a gentler creature.

Socrates asks whether he is a monster more complicated and swollen with passion than the serpent Typho.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1114-1188 confidence: low

The passage says Plato would bid farewell to these interpretations, notes the common opinion is enough, mentions an allusion to the serpent Typho, and compares the tone with Socrates' later remark that he is a diviner, but a poor one.

The passage notes an allusion to the serpent Typho.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1114-1188 confidence: low

The passage discusses hypothetical discovery of Christian doctrines in Greek legends, says such interpretations are found in sacred literatures and lack a test of truth, notes two story versions, mentions common opinion as sufficient, and notes the serpent Typho and Socrates' remark that he is a poor diviner.

The passage notes an allusion to the serpent Typho within the discussion of mythology.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 63-152 confidence: medium

Phaedrus asks about the local tradition of Boreas and Oreithyia; Socrates rejects rationalizing mythology, says he does not yet know himself, and compares self-study with inquiry into the serpent Typho.

Socrates says he does not yet know himself and contrasts self-study with concern for unearthly monsters such as the serpent Typho.
read in the book →
Plutarch's Morals ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS. / ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS.; lines 11069-11166 confidence: medium

Anger is illustrated by harsh treatment of boys, women, dogs, horses, and mules; Otesiphon kicks back a mule; tyrants' savagery is compared to injured serpents thrusting venom.

Tyrannical savagery and angry retaliation are explicitly compared to serpents that thrust venom when hurt and in pain.
read in the book →
Plutarch's Morals ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED.; lines 13726-13801 confidence: medium

Stesichorus’ Clytaemnestra dream is cited: a dragon with a blood-smeared head appears, and Orestes seems to come from it; dreams, apparitions, oracles, lightning, and signs thought divine bring apprehension to the guilty.

Clytaemnestra sees a bloody-headed dragon in a dream, and Orestes appears to come from it.
read in the book →
Plutarch's Morals ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED.; lines 14123-14197 confidence: medium

The passage says it would be silly to think scorpions have a sting only when they sting, or vipers are venomous only when they bite.

Scorpions and vipers illustrate the claim that a harmful nature exists before the visible act of stinging or biting, paralleling latent human vice before crime.
read in the book →
Plutarch's Morals ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED.; lines 14422-14516 confidence: medium

Other souls appear like snakes, two or three or more twined together, devouring one another in malignity and malevolence.

The passage uses snake imagery for mutually devouring souls and a viper form for Nero's soul.
read in the book →
Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 1633-1722 confidence: high

Pemptides discusses the sacred disease, recounts an Egyptian serpent omen disputed by two neighbors, says Love is claimed for men's and women's spaces while treated as a divine blessing, and asks why Love was first called a god.

Pemptides recounts an Egyptian roadside episode in which a passing serpent is called a good omen by two disputing neighbors, each claiming the blessing.
read in the book →
Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 9782-9878 confidence: medium

The passage says that, if one must attend to bad things, as a serpent lives in deadly matter, one should look to history's human miseries.

The passage compares a person's fixation on bad things to a serpent living in deadly matter.
read in the book →
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.
read in the book →
The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4013-4100 confidence: high

The pair enter the sacred grove seeking the huge oak on which the fleece hangs; the fleece is likened to a red cloud in sunrise. A sleepless-eyed serpent sees them, stretches its neck, and hisses so the river banks and grove echo.

A sleepless serpent stands before the oak and threatens Jason and the maiden; the maiden uses song, divine invocation, juniper, and a mystic brew to make it sleep.
read in the book →
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.
read in the book →
The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5226-5315 confidence: high

A dread serpent lies in the sand avoiding midday heat; once it injects black venom, the victim’s path to Hades is very short.

The passage describes a deadly Libyan serpent and explains the brood’s origin from drops of blood from the severed Gorgon’s head.
read in the book →
The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1843-1923 confidence: high

“the towers of Cytaean Aeetes and the shady grove of Ares, where a dragon ... keeping watch over the fleece ... upon the top of an oak”

A terrible dragon continuously watches over the fleece on an oak and is never overcome by sleep.
read in the book →
The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2643-2664 confidence: high

They pass Caucasus, Aea, the plain and sacred grove of Ares, where “the serpent was keeping watch and ward over the fleece” on an oak.

The serpent keeps watch over the fleece hanging from an oak in the sacred grove of Ares.
read in the book →
The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 2959-3049 confidence: high

Aeetes sows “the teeth of a dread serpent” into the furrows; they grow into armed men whom he slays, and he says Jason may carry off the fleece only if he accomplishes these deeds.

Aeetes describes casting serpent teeth into furrows, where they grow into armed men who rise against him and must be slain.
read in the book →
The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3051-3147 confidence: high

Jason says Aeetes will give him seed from a serpent’s jaws, which will raise earthborn men in bronze armor, and that Jason must slay them the same day.

Jason reports that seed from a serpent’s jaws will raise earthborn men in bronze armor whom he must slay.
read in the book →
The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3593-3686 confidence: high

Medea says Aeetes will give Jason dragon teeth for sowing and instructs him in a midnight solitary rite: bathe in the river, wear dark clothing, dig a rounded pit, sacrifice a whole ewe at a pyre, offer honey to Hecate, and leave without turning back at footfalls or hounds.

The passage states that serpent teeth are sown on the clods and that Giants or earthborn men spring up from the furrows.
read in the book →
The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3688-3777 confidence: high

Telamon and Aethalides ask Aeetes for seed; Aeetes gives the teeth of the Aonian dragon. The passage recounts Cadmus seeking Europa, slaying the dragon warder of Ares' spring, the Tritonian goddess removing the teeth, and Cadmus sowing them to found an earthborn people.

The teeth of the Aonian dragon are called seed for the contest and are linked to Cadmus' sowing of an earthborn people.
read in the book →
The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3688-3777 confidence: high

Hecate hears from the depths and comes to the sacrifice with serpents in oak boughs, countless torches, howling hell-hounds, trembling meadows, and shrieking marsh and river nymphs; Jason fears but does not turn around and returns before dawn over Caucasus.

Hecate comes from the depths with serpents in oak boughs, countless torches, and howling hell-hounds, causing meadow and nymph reactions.
read in the book →
The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3688-3777 confidence: medium

Telamon and Aethalides ask Aeetes for seed; Aeetes gives the teeth of the Aonian dragon. The passage recounts Cadmus seeking Europa, slaying the dragon warder of Ares' spring, the Tritonian goddess removing the teeth, and Cadmus sowing them to found an earthborn people.

The Tritonian goddess removes the dragon teeth and bestows them as a gift; Aeetes then gives them for Jason's contest.
read in the book →
The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3688-3777 confidence: high

Telamon and Aethalides ask Aeetes for seed; Aeetes gives the teeth of the Aonian dragon. The passage recounts Cadmus seeking Europa, slaying the dragon warder of Ares' spring, the Tritonian goddess removing the teeth, and Cadmus sowing them to found an earthborn people.

Cadmus slays the spring-warder dragon, sows the teeth, and founds an earthborn people from those left after Ares' reaping.
read in the book →
The Bacchae of Euripides AGAVE. / CHORUS. / NOTES ON THE BACCHAE / INTRODUCTORY NOTE; lines 3016-3097 confidence: high

Originally a god of common folk, Dionysus is adopted into the Olympian hierarchy as the youngest god and son of Zeus; the note lists several worship names.

Dionysus has many worship names and many shapes, especially Bull and Serpent.
read in the book →
The Bacchae of Euripides AGAVE. / CHORUS. / NOTES ON THE BACCHAE / INTRODUCTORY NOTE; lines 3099-3202 confidence: high

The first Chorus song is summarized as covering Bacchic purity, Dionysus' two births from Semele and Zeus, epiphanies as Bull and Serpent, Thebes, the Cretan cavern, and the mystic Timbrel.

The note says Dionysus has mystic epiphanies as Bull and as Serpent.
read in the book →
The Bacchae of Euripides AGAVE. / CHORUS. / NOTES ON THE BACCHAE / INTRODUCTORY NOTE; lines 3313-3371 confidence: high

The note refers to the line about becoming a 'Serpent Thing' and says such prophecies are common in the last scenes of Euripides' tragedies, functioning as a narrative close after the day's action.

The prophecy says Cadmus and Harmonia must be changed into serpents.
read in the book →
The Bacchae of Euripides DIONYSUS. / CHORUS. / LEADER. / MESSENGER.; lines 2203-2221 confidence: medium

"Appear, appear, whatso thy shape or name / O Mountain Bull, Snake of the Hundred Heads, / Lion of Burning Flame!"

The passage includes the image of a Snake of the Hundred Heads and later refers to dragon-seed sown by the old Sidonian king.
read in the book →
The Bacchae of Euripides DIONYSUS. / PENTHEUS. / DIONYSUS. / CHORUS.; lines 1117-1211 confidence: medium

The chorus calls Pentheus's blood dark, fashioned of the Dragon, born from Echion child of Earth, and set against God and Thunder.

The chorus describes Pentheus as fashioned of the Dragon, born from Echion child of Earth, and set against God and Thunder.
read in the book →
The Bacchae of Euripides PENTHEUS. / MESSENGER. / PENTHEUS. / MESSENGER.; lines 1436-1553 confidence: medium

Agâvê calls the Bacchanals awake at the sound of horned cattle; the women rise swiftly, arrange their hair and mantles, and gird fawn-skins with hissing snakes.

The women gird their fawn-skins with living snakes, and the snakes later lap water from their bodies after purification.
read in the book →
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.
read in the book →
The Extant Odes of Pindar FOR PSAUMIS OF KAMARINA, / WINNER IN THE MULE-CHARIOT-RACE. / FOR AGESIAS OF SYRACUSE, / WINNER IN THE MULE-CHARIOT-RACE.; lines 1227-1343 confidence: high

Euadne gives birth with Eleutho and the Fates beside her, leaves Iamos on the ground, and "two bright-eyed serpents nursed and fed him."

After Euadne leaves Iamos on the ground, two bright-eyed serpents nurse and feed him.
read in the book →
The Extant Odes of Pindar FOR TELESIKRATES OF KYRENE, / WINNER OF THE FOOT-RACE IN FULL ARMOUR. / FOR HIPPOKLEAS OF THESSALY, / WINNER IN THE TWO-STADION FOOT-RACE OF BOYS.; lines 3839-3945 confidence: high

Perseus, son of Danaë, goes to the blessed folk because Athene leads him; he slays the Gorgon and carries home her serpent-tressed head, which brings stony death.

Perseus slays the Gorgon and bears home her head, which is decked with serpent tresses and brings stony death.
read in the book →
The Extant Odes of Pindar FOR TIMODEMOS OF ATHENS, / WINNER IN THE PANKRATION. / FOR ARISTOKLEIDES OF AIGINA, / WINNER IN THE PANKRATION.; lines 4402-4416 confidence: low

[Footnote 6: Snakes.]

A footnote glosses a term as snakes.
read in the book →
The Extant Odes of Pindar WINNER IN THE BOXING-MATCH. / VIII. / FOR ALKIMEDON OF AIGINA, / WINNER IN THE WRESTLING-MATCH OF BOYS.; lines 1561-1690 confidence: high

Apollo, Leto's son, and far-ruling Poseidon call Aiakos to work with them at the wall of Ilion, which is destined to emit fierce smoke in city-wasting wars.

Three fiery-eyed dragons appear at Ilion's rampart, and Apollo interprets the sign as foretelling that Pergamos will be taken where Aiakos worked and by Aiakos' seed.
read in the book →
The Extant Odes of Pindar WINNER IN THE BOYS' SHORT FOOT-RACE. / THE PYTHIAN ODES. / FOR HIERON OF AITNA, / WINNER IN THE CHARIOT-RACE.; lines 2266-2387 confidence: high

Things Zeus does not love flee from the Pierides' voice; among them is Typhon, hundred-headed foe of the gods, lying in Tartaros and bred in a Kilikian den.

Typhon, a hundred-headed foe of the gods and dragon-thing, is bound beneath Sicily and snowy Etna, from which fire, smoke, lava, and flame issue.
read in the book →
The Extant Odes of Pindar WINNER IN THE FLUTE-PLAYING MATCH. / THE NEMEAN ODES. / FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE.; lines 4122-4231 confidence: high

Hera, angered, sends two snakes; when the doors open, the snakes enter the bedchamber to entwine and bite the children.

Hera sends two snakes into the bedchamber to attack the newborn children, and Herakles kills them.
read in the book →
The Homeric Hymns CONCLUSION / HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI; lines 1882-1983 confidence: high

Near a fair-flowing stream, Apollo kills a mighty, huge Dragoness with an arrow; she had caused many woes for men and flocks.

Apollo kills a mighty Dragoness near a stream; the being is a bane to men and flocks and dies under Apollo's shaft and curse.
read in the book →
The Homeric Hymns PREFACE / ESSAYS INTRODUCTORY / THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO; lines 503-554 confidence: high

"As a nature-god of the Heaven he marries the Earth." The passage also says divine amours supported descent claims and that totemic beast-kinship attached myths of wolf, bull, serpent, swan, and similar forms to Zeus.

The passage states that amour myths involving a wolf, bull, serpent, swan, and similar animals were attached to Zeus, and that Zeus had been those animals.
read in the book →
The Homeric Hymns THE ALLEGED EGYPTIAN ORIGINS / CONCLUSION / HOMERIC HYMNS / HYMN TO APOLLO; lines 1601-1702 confidence: low

Caption: silver stater of Croton; obverse Hercules the Founder; reverse Apollo shooting Python by the Delphic Tripod.

The illustration caption within the line range describes Apollo shooting Python by the Delphic Tripod.
read in the book →
The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 3074-3235 confidence: medium

Orestes prays to Zeus for the orphaned brood of the eagle-sire killed by a fearful serpent; he and Electra stand fatherless, cast out, and homeless.

Orestes describes the slain father as an eagle-sire killed by a fearful serpent, leaving the children as foodless eaglets.
read in the book →
The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 3432-3584 confidence: high

The chorus reports the dream: “her womb a serpent bare”; it was lulled like a swaddled child, offered the breast, and “sucked forth a blood-gout in the milk.”

The dream serpent is born from the woman’s womb, nursed at her breast, draws blood with milk, and is interpreted by Orestes as himself and as the sign that he must slay her.
read in the book →
The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 4111-4278 confidence: high

Clytemnestra and Orestes argue; she warns of “mother’s vengeful hounds from hell,” Orestes says his father’s fate ordains her doom, she calls him the snake she bore and nursed, and he exits driving her before him.

Clytemnestra calls Orestes the snake she bore and nursed, while Orestes compares Clytemnestra’s power to poison with that of a sea-snake or adder.
read in the book →
The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 4280-4368 confidence: high

Orestes tells the handmaidens he sees Gorgon-like shapes in dusky robes, with hair enwound by snakes coiled with snakes.

After the matricide, Orestes sees Gorgon-like pursuers with snake-entwined hair, calls them his mother's hell-hounds, and flees from their swarming presence.
read in the book →
The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 4280-4368 confidence: medium

The chorus tells Orestes the deed is well done, says he gave Argos freedom, and pictures the action as lopping two serpents' heads.

The chorus says Orestes gave Argos freedom by lopping two serpents' heads with a timely blow.
read in the book →
The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies TRANSLATED BY E.D.A. MORSHEAD / INTRODUCTORY NOTE / AGAMEMNON / DRAMATIS PERSONAE; lines 1826-2009 confidence: medium

Cassandra says revenge is being plotted against her master, describes fawning treachery, says 'the woman slays her lord,' and compares the woman to a double snake, Scylla, and a hag of hell.

The woman who slays her lord is compared to a double snake, Scylla, and a hag of hell.
read in the book →
The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies TRANSLATED BY E.D.A. MORSHEAD / INTRODUCTORY NOTE / AGAMEMNON / DRAMATIS PERSONAE; lines 323-479 confidence: medium

The prophecy speaks of “a curst unhallowed sacrifice” and says that at home “there tarries like a lurking snake” a wrath waiting in blood to avenge “a murdered child.”

The passage describes wrath at home as a lurking snake and wily watcher waiting to avenge a murdered child in blood.
read in the book →
The Iliad ARGUMENT. / BOOK XXII. / ARGUMENT. / THE DEATH OF HECTOR.; lines 20363-20504 confidence: medium

Hector remains fixed in purpose, waits beneath a turret on his shield, and is compared to a coiled snake in its den with fiery eyes.

Hector, waiting near the wall, is compared to a coiled, poison-filled snake in its den confronting an approaching traveler.
read in the book →
The Iliad THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 6917-7060 confidence: high

The first task assigned is conquest of the Chimaera, a non-mortal mingled monster with a dragon's fiery tail, goat body, lion head, and flaming nostrils and throat.

The Chimaera is described as a monster with a dragon's fiery tail, goat body, lion head, and fire from nostrils and throat.
read in the book →
The Iliad THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 6917-7060 confidence: low

The first command is the conquest of the Chimaera, a non-mortal mixed monster with a dragon tail, goat body, lion head, and fire from nostrils and throat.

The Chimaera includes a dragon tail and emits flames from nostrils and throat.
read in the book →
The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6517-6649 confidence: medium

Pallas removes her veil and arms herself with Jove's cuirass, a broad shield fringed with hissing serpents and crowned by a Gorgon, a golden helmet, and a huge javelin.

Minerva's shield bears a fringe of hissing serpents and a Gorgon among images of war, force, flight, fear, contention, and fury.
read in the book →
The Iliad THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3379-3501 confidence: high

A mighty dragon or serpent, said to be sent by Jove, comes from the ground, coils around the tree, and kills eight young birds and their mother.

The serpent's violent action against the birds is explicitly called a dreadful sign sent by Jove and becomes the basis of prophecy.
read in the book →
The Iliad THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3379-3501 confidence: high

At Aulis, beside a sacred fountain, the Greeks raised verdant altars; victims blazed, and a plane-tree shaded the place.

A serpent or dragon sent by Jove appears at a sacrificial setting, kills nine birds, and is treated as an omen for the war's duration and outcome.
read in the book →
The Iliad THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 10691-10806 confidence: medium

The cuirass is said to have once belonged to Cinyras, who sent it as a friendship gift; it has rows of steel, tin, and gold, and three glittering dragons reflecting rainbow-like light compared to Jove's bow.

The armor description includes dragons on the cuirass, a Gorgon on the shield, and an explicit three-headed serpent inside the shield.
read in the book →
The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24050-24166 confidence: medium

A peasant who has stepped near a snake “starts aside” after seeing its “rising crest, blue neck, and rolling eyes.”

The quoted simile presents a person unexpectedly encountering a snake and recoiling from its threatening appearance.
read in the book →
The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24050-24166 confidence: high

A quoted comparison from Dryden's Virgil describes a peasant stepping on a snake and recoiling when he sees its crest, blue neck, and rolling eyes.

The quoted comparison describes a peasant stepping on a snake and starting aside at its visible threatening features.
read in the book →
The Iliad THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON. / BOOK XII. / ARGUMENT. / THE BATTLE AT THE GRECIAN WALL.; lines 11778-11898 confidence: medium

Argument summary: Greeks retire into intrenchments; Hector attempts to force them; Polydamas advises attacking on foot; an eagle with a serpent appears; Sarpedon breaches the wall; Hector opens a gate with a large stone and advances toward the ships.

The argument identifies an eagle carrying a serpent on the Trojans' left as a signal that prompts Polydamas to attempt withdrawal.
read in the book →
The Iliad THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON. / BOOK XII. / ARGUMENT. / THE BATTLE AT THE GRECIAN WALL.; lines 12026-12164 confidence: high

Jove's bird flies with a bleeding serpent in its talons; the serpent bites the bird's throat, the bird drops it, and the serpent falls among the terrified host as Jove's portent.

The passage presents a divine portent in which Jove's bird drops a serpent among the host, and the event halts and terrifies the troops.
read in the book →
The Iliad THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES. / BOOK III. / ARGUMENT. / THE DUEL OF MENELAUS AND PARIS.; lines 4167-4303 confidence: medium

Paris sees Menelaus approaching, shows fear, retreats behind the Trojans, and is compared to a shepherd fleeing after seeing a scaly serpent.

Paris' retreat from Menelaus is compared to a shepherd fleeing after seeing a scaly serpent.
read in the book →
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 4368-4507 confidence: high

Poseidon grants Periclymenus the power of changing shape; during Heracles’ ravaging of Pylus, Periclymenus turns into a lion, a snake, and a bee but is slain by Heracles with the other sons of Neleus.

Periclymenus receives shapeshifting power from Poseidon and changes into a lion, snake, and bee during Heracles’ attack, but is slain.
read in the book →
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

The note says Melampus learned bird language and divination from serpents for kindness, and compares Helenus and Cassandra, whose ears serpents licked in Apollo’s temple.

Melampus protects the young snakes, and they cleanse his ears; he then understands birds and becomes a soothsayer.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer J. G, FRAZER. / VOL, I. D / VOL. I, E / VOL. I. G; lines 4649-4777 confidence: high

Admetus forgets to sacrifice to Artemis at his marriage, and upon opening the marriage chamber finds it full of coiled snakes.

Admetus forgets Artemis at the marriage sacrifice, after which his marriage chamber is found full of coiled snakes.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer J. G, FRAZER. / VOL, I. D / VOL. I, E / VOL. I. G; lines 4649-4777 confidence: medium

The Golden Fleece is at Colchis in Ares' grove, hanging on an oak and guarded by a sleepless dragon.

The Golden Fleece hangs on an oak and is guarded by a sleepless dragon.
read in the book →
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 3259-3389 confidence: high

Earth, angered over the Titans, brings forth the Giants by Sky; the Giants are described as huge, strong, terrifying, long-haired, and dragon-footed.

The Giants are described as having scales of dragons for feet.
read in the book →
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 is a hybrid between man and beast, greater than Earth's other offspring; his upper body is human-shaped and gigantic, reaching mountains and stars, with hands extending west and east and bearing a hundred dragons' heads.

Typhon combines dragon heads, viper coils, hissing, gigantic scale, and fiery violence while rushing at heaven and causing the gods to flee.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1263-1424 confidence: high

The outline gives the family of Perseus, Amphitryon's actions, Pterelaus of the golden hair, Heracles as son of Zeus and Alcmene killing serpents sent by Hera, his education, the lion of Cithaeron, the daughters of Thespius, conquest of the Minyans, marriage to Megara, divine arms, madness, murder of his children, and being sent by Apollo to Eurystheus.

Heracles, son of Zeus and Alcmene, kills serpents sent by Hera.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1263-1424 confidence: high

The passage lists the twelve or ten labors of Heracles and enumerates the first eight: Nemean lion, Lernaean hydra and crab with Iolaus, Cerynitian hind, Erymanthian boar and Centaurs, Augeas's stable, Stymphalian birds, Cretan bull, and mares of Diomedes.

Heracles' listed labors include strangling the Nemean lion, destroying the Lernaean hydra, capturing animals, cleansing a stable, shooting birds, and carrying off mares.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1426-1563 confidence: high

Cadmus follows a cow, founds Thebes, slays the dragon of Ares, and overcomes the earthborn brothers.

Cadmus follows a cow, founds Thebes, slays the dragon of Ares, and overcomes earthborn brothers.
read in the book →
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

Epeus makes the Wooden Horse; Greek leaders hide in it; Sinon remains behind; the Trojans drag the Horse into the city despite Laocoon and Cassandra; Laocoon’s sons are killed by serpents; Sinon signals the Greeks, and the leaders descend and open the gates.

The sons of Laocoon are killed by serpents after Laocoon counsels against bringing the Horse into the city.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2340-2459 confidence: medium

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

Eurydice's death by snake bite initiates Orpheus's descent to Hades.
read in the book →
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 2717-2817 confidence: high

Apollo slaughters Python, the dragon guarding Delphi's oracle; he is purified at Tempe, the events are represented every eighth year at Delphi, and the Pythian games honor the dead dragon.

Python is explicitly described as a dragon guarding Delphi's oracle, and Apollo slaughters him.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11689-11815 confidence: high

Dionysus transforms the mast and oars into snakes, fills the vessel with ivy and flute-sound, and the pirates go mad, leap into the sea, and are transformed.

Dionysus turns the mast and oars of the pirate ship into snakes.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11817-11939 confidence: high

“afterwards he was, along with Harmonia, turned into a serpent and sent away by Zeus to the Elysian Fields.”

Cadmus and Harmonia are turned into serpents and sent by Zeus to the Elysian Fields.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. D / VOL. I, E / VOL. I. G / VOL, I. H; lines 5058-5199 confidence: high

Aeetes promises the fleece if Jason single-handedly yokes two wild, enormous, brazen-footed, fire-breathing bulls, a gift of Hephaestus, and sows dragon's teeth received from Athena, related to those Cadmus sowed in Thebes.

Aeetes orders Jason to sow dragon's teeth; Medea says armed men will spring from the ground, and they do so.
read in the book →
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: medium

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.

The fleece is guarded by a dragon, and Medea lulls it to sleep with drugs before taking the fleece.
read in the book →
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

The hydra is bred in the swamp of Lerna, ravages cattle and country, and has a huge body with nine heads, the middle one immortal.

The hydra's smashed heads regrow two at a time until Iolaus burns the roots with brands; Hercules then removes and buries the immortal head.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. H / VOL. 1. K / VOL. I. M / VOL. 1, N; lines 8207-8329 confidence: high

The apples are guarded by an immortal dragon with a hundred heads, offspring of Typhon and Echidna, speaking with many diverse voices.

The apples are guarded by an immortal hundred-headed dragon, offspring of Typhon and Echidna.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 11219-11339 confidence: high

Cadmus wants to sacrifice the cow to Athena, sends companions to draw water from Ares' spring, and a dragon guarding the spring kills most of them before Cadmus kills it.

A dragon guards Ares' spring and kills those sent to draw water; the editorial note also identifies dragon-guarded springs as a common pattern.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 11219-11339 confidence: high

On Athena's advice Cadmus sows the dragon's teeth; armed Sparti rise from the ground and kill each other, with a Pherecydes variant in which Cadmus throws stones and causes them to fight.

Cadmus sows the dragon's teeth, and armed men rise from the ground and fight each other.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. 1. K / VOL. I. M / VOL. 1, N / VOL, I. Q; lines 8581-8686 confidence: high

“some say that he did not get them from Atlas, but that he plucked the apples himself after killing the guardian snake.”

A variant says Hercules plucked the apples himself after killing the guardian snake.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. 1. K / VOL. I. M / VOL. 1, N / VOL, I. Q; lines 8688-8792 confidence: high

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

Cerberus combines dog heads with a dragon tail and snake heads on his back.
read in the book →
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

Argus kills the bull ravaging Arcadia and wears its hide; kills a cattle-robbing satyr; catches sleeping Echidna and slays her; and avenges Apis.

Argus kills a ravaging bull, a cattle-robbing satyr, and Echidna, who carried off passers-by; the note identifies Echidna as half snake.
read in the book →
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 6138-6275 confidence: medium

Iobates orders Bellerophon to kill the Chimera, expecting his destruction; the Chimera is a single beast with lion forepart, dragon tail, goat middle head belching fire, and power of three beasts; it devastates country and cattle, with Homer and Hesiod connections noted in the text.

The Chimera combines lion, dragon, and goat features and breathes fire through the goat head.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, E / VOL. I. G / VOL, I. H / VOL. 1. K; lines 6277-6404 confidence: medium

The Gorgons are described with dragon-scaled heads, swine-like tusks, brazen hands, golden wings, and the power to turn those who behold them to stone.

The Gorgons have heads twined with dragon scales and can turn viewers to stone.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, U / VOL. I. Y / VOL. I. Z / VOL. I. AA; lines 12636-12744 confidence: high

A relief is described as showing the serpent coiled around the dead child Opheltes, attacked by two heroes, while Hypsipyle retreats in horror with her pitcher at her feet.

The abandoned boy is killed by a serpent; Adrastus's party kills the serpent, and a relief depicts the serpent coiled around the dead child while heroes attack it.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. G / VOL, I. H / VOL. 1. K / VOL. I. M; lines 6748-6882 confidence: high

When the child is eight months old, Hera sends two huge serpents to the bed; Alemena calls Amphitryon, but Heracles rises and strangles the serpents with both hands.

Hera sends two huge serpents to destroy the infant Heracles, who kills them by strangling them.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. G / VOL, I. H / VOL. 1. K / VOL. I. M; lines 6748-6882 confidence: medium

Pherecydes says Amphitryon put the serpents in the bed to learn which child was his; Iphicles fled and Heracles stood his ground.

The Pherecydes variant says Amphitryon placed the serpents in the bed to learn which child was his; Iphicles fled and Heracles stood his ground.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. G / VOL, I. H / VOL. 1. K / VOL. I. M; lines 6884-6959 confidence: high

A note lists comparanda for the infant Hercules and the serpents and says that, according to Theocritus, Hercules was ten months old when he strangled the serpents.

The note reports an infant Hercules and serpents tradition and says Theocritus made Hercules ten months old when he strangled them.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5331-5398 confidence: high

The maintainer of justice strengthens the man, nourishes the gentle principle, makes alliance with the lion heart, keeps down the many-headed hydra, and brings the parts into unity.

Justice is described as strengthening the man and lion-hearted element so as to keep down the many-headed hydra, while intemperance lets loose the multiform monster and pride increases the serpent element.
read in the book →
The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10362-10458 confidence: medium

Glaucon says Thrasymachus seems, “like a snake,” to have been “charmed by your voice.”

Glaucon compares Thrasymachus to a snake charmed by Socrates’ voice.
read in the book →
The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10362-10458 confidence: medium

"Thrasymachus seems to me, like a snake, to have been charmed by your voice"

Glaucon says Thrasymachus was like a snake charmed by Socrates' voice sooner than he should have been.
read in the book →

native american plains

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

The old woman serves poor food and says they cannot give better food because a big snake is chief of the camp, takes the best pieces, and often eats a handsome young woman.

The big snake is chief, withholds the best food, eats young women, and is cut into pieces by Kut-o'-yis.
read in the book →
Blackfoot Lodge Tales NEW YORK / CHARLES SCRIBNER'S SONS / CONTENTS / STORIES OF ADVENTURE; lines 121-169 confidence: low

Contents entries list: The Peace with the Snakes; The Lost Woman; Adventures of Bull Turns Round; KuTOYis; The Bad Wife; The Lost Children; Mik-a'pi — Red Old Man; Heavy Collar and the Ghost Woman; The Wolf Man; The Fast Runners; Two War Trails.

The contents list includes the title “The Peace with the Snakes.”
read in the book →
Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4047-4131 confidence: high

Moon-Child encounters girls of whom one becomes a snake; a revengeful snake later enters him, he becomes skeletal, asks Moon for cold rain, revives after the snake exits, kills it, and his mother also revives.

The revengeful snake enters Moon-Child; he is reduced to a skeleton, asks the Moon for cold rain, the snake exits, and he rises alive and kills it.
read in the book →
Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4133-4229 confidence: high

A snake or water-monster kills young swallows and destroys birds brought to help; thunder kills the snake.

A snake or water-monster kills young swallows and allied birds until thunder kills it.
read in the book →
Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2154-2224 confidence: high

The boy recalls that his grandmother told him not to go to the tent, decides to look at it, and sees pretty girls outside who recognize him as Moon-Child.

The girls attract Moon-Child with play, praise, embraces, and offers of marriage; one turns into a snake during the myth-telling episode, and the last becomes a large snake underground.
read in the book →
Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2154-2224 confidence: high

The girls invite him to play, praise his handsomeness, offer that he may select a wife, embrace and kiss him, ask for myths, and he hides a flat rock before coming to them.

Moon-Child hides a flat rock and uses it as a seat; when a snake tries to dash into his body from underground, it smashes its head on the stone.
read in the book →
Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2154-2224 confidence: high

One night he fixes the arrow tightly so it cannot fall; the snake comes close and shoots into his anus, saying it has caught him and will stay until he dies, while he says it will leave first.

The snake enters the boy’s anus, refuses to leave, remains in him as he lives for a time, and is still in him when he dies and becomes bones.
read in the book →
Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2933-3000 confidence: high

In the tale of the swallows and the snake, swallows live at a high bank; a snake eats all their young and kills resisting swallows with yellow substance or breath from its mouth.

The snake eats the young swallows and kills birds by blowing yellow breath or substance from its mouth.
read in the book →
Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2933-3000 confidence: high

The swallows bring various bird helpers, including small birds, bluebirds, an owl, an eagle, a duck, a bullet-hawk, ako'uuhuh'a, and a night-hawk, but the snake kills them with its yellow breath.

Many bird helpers are killed by the snake, but Thunder resists the snake's colored breaths and cuts it in two.
read in the book →
Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3218-3301 confidence: high

The wife rises from the water, woman above the hips and snake below, suckles the thin baby, and tells her husband to shoot the highest place in the approaching welling water, identifying it as the bax'aa.

The recovered wife is woman from the hips upward and snake below, and later asks to be restored to human form.
read in the book →
Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3511-3582 confidence: high

A young snake pities the man and promises power; its parents approve and say the young snake should enter him and stay in his body so that he will be unkillable.

A young snake and a young bear enter the man's mouth/body; the snake parents say this will make him unkillable, and the bear parents say he will be invulnerable.
read in the book →
Mythology of the Blackfoot Indians AFRICA. / ASIA. / PHYSICAL ANTHROPOLOGY. / INDEX.; lines 19706-20324 confidence: medium

"Snakes, 171, 172, 183, 184, 185, 191, 213, 214, 232, 233."

The index lists Snakes with multiple page references.
read in the book →
Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2492-2586 confidence: high

The boys' father forbids the berries; Rock persuades Beaver to get them; a horned snake under the tree attacks Rock; Rock twists the tree and kills the snake; the boys bring berries home.

A horned snake lives beneath the berry tree, kills berry-gatherers, attacks Rock as he climbs, and is killed when Rock twists the tree.
read in the book →
Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2977-3069 confidence: high

Blood-Clot enters the snake-lodge despite warnings, finds the one-horned head snake, kills him and the snakes with a white rock knife, spares a pregnant snake said to be ancestress of all snakes, and gives the stored provisions to the people.

A snake-lodge led by a one-horned head snake is defeated, while a pregnant snake is spared and becomes the source of all snakes in the world.
read in the book →
Mythology of the Blackfoot Indians HISTORY AND GEOGRAPHY. / MATERIAL CULTURE. / ECONOMIC LIFE. / WARFARE.; lines 9580-9705 confidence: medium

The passage lists Shoshone military equipment and describes sinew-lined Shoshonean bows, compound bighorn bows, quill or snake-skin ornament, twisted-sinew strings, and a wrist-guard; it also notes comparisons with other groups and Great Basin contact attribution.

The passage describes snake skin glued to a bow for ornament and rattlesnake poison used on arrows.
read in the book →
Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7571-7664 confidence: high

In the olden times near the Sand-hills, a beautiful woman returns for missing lodge poles, meets an adorned young man who wants her as his wife, becomes unconscious, and wakes in an underground hollow lodge.

An unknown young man blocks the woman’s path, says he wants her for his wife, and she later wakes in his underground lodge where his children are snakes.
read in the book →
Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7571-7664 confidence: medium

The snake-man sends the woman home with medicine and restrictions, requires food when she passes his place, and she returns through a sweat-house where water is found afterward.

The snake-man gives medicine, forbids specific acts, and requires the woman to bring tripe, berries, and intestines whenever she passes the place.
read in the book →
Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7571-7664 confidence: high

The woman later carries meat despite the prohibition, becomes ill and dies; after burial her body disappears and the text says she went back to the snakes.

When the woman carries meat despite the prohibition, she becomes ill, dies, her buried body disappears, and the text says she went back to the snakes.
read in the book →
Mythology of the Blackfoot Indians NORTH AMERICA. / SOUTH AMERICA. / ISLANDS OF THE PACIFIC OCEAN. / AFRICA.; lines 18401-18447 confidence: medium

Ivory pin handles may be serpentine; some end in snake-heads; snake-heads may be replaced by bird, monkey, or other animal heads; the author discusses possible decorative origin of complete snake figures.

The passage describes serpentine ivory pin handles, some ending in snake-heads, and suggests complete snake figures may arise from the decorative unit.
read in the book →
Mythology of the Blackfoot Indians Part I. Mythology of the Blackfoot Indians. By Clark Wissler and D. C. / ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS.; lines 182-438 confidence: medium

The contents list V. Miscellaneous Tales with titles including The Lost Children, The Woman who got Meat from the Cliff, Bear-Moccasin, The Split Feather, The Treacherous Wives, The Woman who Married a Snake, The Woman who Married Filth, The Woman who Married a Horse, The Woman with a Sharpened Leg, The Woman without a Body, The Man Cut in two below the Waist, The Ghost-Woman, Fed by a Ghost, Fed by a Coyote, Riding the Buffalo, The Kutenai Black-Tail Deer-Dance, The Horned-Toad and the Frog, Turtle goes to War, The Warrior's Dilemma, A Warrior's Duty and his Love, The Wolverene-Woman, Seven-Heads, and The Sand Hills.

The Miscellaneous Tales section lists The Woman who Married a Snake and also titles about a woman marrying filth and a horse.
read in the book →
Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13848-13993 confidence: medium

Coyote becomes furious, tries to kill To'tsegwe, but Rattlesnake, To'tsegwe's friend, comes from a hole and hisses; Coyote is frightened and flees back to Wolf's camp.

When Coyote tries to kill To'tsegwe, the bird's friend Rattlesnake emerges from a hole and hisses, frightening Coyote away.
read in the book →
Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14646-14764 confidence: high

At the start of “The Disobedient Brother,” a woman lives with two sons and her father Snake nearby; a boy seeks a story from Snake, Snake gives an obscene reply, and Snake kills the woman by entering her body.

Snake is a close relative, answers obscenely, kills the woman by entering her body, emerges from her corpse, and escapes into a rock.
read in the book →
Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15458-15562 confidence: medium

After a rock is thrown, the narrator sees a rattlesnake that pursues him despite thrown stones; he thinks it may be a ghost or the vanished man, tells it to let him alone, and it lets him go.

A rattlesnake pursues the narrator closely and ignores stones until addressed as a ghost, after which it lets him go.
read in the book →
Mythology of the Blackfoot Indians SOCIAL ORGANIZATION. / VARIOUS CUSTOMS. / DANCES. / RELIGION.; lines 11261-11353 confidence: high

Kó'bitsak is unafraid of rattlesnakes because of a dream of placing them on his body unharmed; an old Indian puts a rattlesnake in his mouth; some medicine-men are unharmed by obsidian arrow-points; a woman dreams horses are her friends and that she is like a horse.

Kó'bitsak's dream of placing rattlesnakes on his body without injury leads him to regard rattlesnakes as friends; related examples include rattlesnake handling, horse friendship, and arrow-point immunity.
read in the book →
Mythology of the Blackfoot Indians SOUTH AMERICA. / ISLANDS OF THE PACIFIC OCEAN. / AFRICA. / ASIA.; lines 18572-18696 confidence: medium

One kris blade shows a scaly serpent form passing under an ornamental clasp and ending in a conventionalized head or beak; hooked mandible and protruding tongue are described as persistent features, and the author cautiously suggests a serpent motive and possible dragon comparison.

A kris blade is described as bearing a scaly serpent form, and the author cautiously discusses a possible serpent motive and possible relation to dragon imagery in Asiatic art.
read in the book →
Mythology of the Blackfoot Indians VARIOUS CUSTOMS. / DANCES. / RELIGION. / CONCEPTIONS OF THE UNIVERSE.; lines 11595-11657 confidence: high

According to Powell, the Shoshone believed the domed firmament was ice, with the back of a huge rainbow-serpent coiled against it; its winter friction caused snow, and summer melting caused rain.

The serpent identified with the rainbow is placed against the icy firmament and directly explains snow and rain.
read in the book →
Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 381-666 confidence: high

The passage says the celestial dialogue appears in Arapaho and Gros Ventre versions but is unrecorded among Arikara, and that snake-adventure incidents are paralleled to a striking extent.

The passage refers to a snake adventure and the table includes rectum snakes, flat stones, storytelling, and destruction of all snakes but one.
read in the book →
Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 446-731 confidence: high

The passage says the Grandchild myth is prominent in Arapaho and Crow; Dakota, Assiniboin, and Blackfoot Star-husband stories are distinct, while Crow, Hidatsa, Arikara, Arapaho, Gros Ventre, and Kiowa variants conform to the Porcupine pattern. It also notes celestial dialogue and close snake-adventure parallels.

The passage refers to a snake adventure and the table lists rectum snakes, flat stones, storytelling, and destroying all snakes but one.
read in the book →
Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 668-853 confidence: low

The fragment lists motives such as 'Survivor crawls into body,' 'Snake overcome,' 'Snake's qualified promise,' 'Becomes star,' 'Kills (tames) bear,' 'Fire-moccasins,' 'Long-knife,' 'Falling tree,' and 'Sucking-monster'; it explains that X indicates presence of a motive and parenthetical X occurrence in another complex.

The comparative table fragment names 'Snake overcome' and 'Snake's qualified promise' among marked motives.
read in the book →
Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 733-918 confidence: low

Fragmentary comparative table lists named motives such as survivor crawls into body, snake overcome, snake's qualified promise, becomes star, kills or tames bear, fire-moccasins, long-knife, falling tree, and sucking-monster; X marks presence of a motive and parentheses mark occurrence in another complex.

The comparative table lists motives labeled 'Snake overcome' and 'Snake’s qualified promise.'
read in the book →
Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14147-14240 confidence: high

A snake bites Bull-snake. Little-head chews a weed and applies it to the bite; Bull-snake later finds water and weed, doctors himself, improves, and returns to camp.

A snakebite disables Bull-snake; a chewed weed applied by Little-head restores his senses, and Bull-snake later uses weed to treat himself and recover.
read in the book →
Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9639-9732 confidence: high

The boy meets a buffalo hunter who feeds him buffalo blood four times, gives him four paunch morsels dipped in blood, cooks for him, gives him four marked arrows, and says he is a snake.

The buffalo hunter feeds the boy, gives him arrows, says he is a snake, and is later called the boy’s father.
read in the book →
Myths and Traditions of the Crow Indians INTRODUCTION . 7 / OLD-MAN-COYOTE CYCLE . 14 / HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152; lines 163-255 confidence: low

A Miscellaneous Tales heading is followed by titles including Red-woman, The Bear-woman, The Dipper, Splinter-foot, Sharpened-leg, The Snake-Man, The Giants and their Buffalo, The Offended Turtle, The Deserted Children, The Wolf and the Dog, The Shaman who looked for the Drowned Crow, The Woman-Snatcher, The Man who rescued his Brother-in-law, The Woman who escaped from the Enemy, and Adventures with Buffalo.

The Miscellaneous Tales list includes the title The Snake-Man.
read in the book →
Myths and Traditions of the Crow Indians INTRODUCTION . 7 / OLD-MAN-COYOTE CYCLE . 14 / HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152; lines 98-190 confidence: medium

The later list includes The Gambler befriended by Birds, The Eagle-catcher, Miscellaneous Tales, Red-woman, The Bear-woman, The Dipper, The Snake-Man, The Giants and their Buffalo, The Offended Turtle, The Deserted Children, The Wolf and the Dog, Black-elk, The Woman-Snatcher, The Faithful Mistress, The Man who rescued his Brother-in-law, The Skeptical Husband, Cunning-Man, The Woman who escaped from the Enemy, and Adventures with Buffalo.

The title “The Snake-Man” names a snake-associated human or person-like figure.
read in the book →
Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10833-10927 confidence: medium

“The Snake-Man.”

The tale is titled “The Snake-Man,” and the editorial note refers to snake transformation in another version; the narrative describes the eater’s transformation and river disappearance.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2934-3034 confidence: high

The boy meets snakes on a path, is sent to a big white tipi with many snakes, and uses a flat stone to block a snake that tries to enter him.

The tale centers on snakes as dangerous beings, the surviving snake attacks the boy, and the ending explains why snakes bite only once in a while.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2999-3099 confidence: high

The boy brings a flat stone and sits on it; a snake tries to enter his anus but strikes the stone. The passage adds that snakes once had long sharp faces.

Snakes threaten the boy, one snake enters his body, and the grinding of the snake's face and its final statement explain snake behavior and appearance.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3248-3344 confidence: high

In the snake lodge, snakes lie around a fire; one goes underground toward the boy but hits the stone; a storytelling sequence ends with the snakes asleep, the boy cutting off their heads, and one snake escaping underground with a warning.

The snakes' stories put the boy to sleep; the boy then tells a story that puts the snakes to sleep and kills them.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3313-3409 confidence: high

In the snake lodge, snakes lie in a circle around a fire; one underground snake strikes the boy’s stone. Story-telling is linked with sleep; the boy’s story puts the snakes asleep, he cuts off their heads, and one escaping snake warns not to sleep in daytime.

The boy enters a snake lodge, avoids an underground snake attack, and overcomes the snakes through a sleep-inducing story.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3347-3445 confidence: high

The boy sleeps near a cherry thicket with arrows and a bow set to wake him, but a snake approaches underground, enters his anus, reaches his brains, and the boy dies.

The snake enters the boy's anus, travels to his brains, kills him, and is later linked to headaches, sickness, worms, and occasional biting.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3347-3445 confidence: medium

The boy sleeps near a cherry thicket with arrows and a bow set to wake him, but a snake approaches underground, enters his anus, reaches his brains, and the boy dies.

The boy is said to die after the snake reaches his brains; three years later, after the skull is placed toward the sun and heated water forces the snake out, he catches it and gets up.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3347-3445 confidence: high

The boy rubs the snake's face on rocks and commands it not to bite or be poisonous; the snake later says it should bite once in a while, which the passage links to headaches, sickness, and worms in bodies.

After the boy commands the snake not to bite or be poisonous, the snake says it ought to bite once in a while; the passage uses this to explain headaches, a baby's sickness, and worms in bodies.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3412-3510 confidence: high

The boy remembers the warning against daytime sleep, lies by a blossoming cherry thicket, sets arrows and a bow as alarms, but an underground snake enters his anus, reaches his brains, and he dies.

The snake enters the boy's body and causes death and headache; after being subdued, its continued biting and underground movement are linked to headaches, infant sickness, and worms in bodies.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3752-3847 confidence: high

The boy tells the snakes to lie in a circle around the fire with their necks on a stick; when they stop answering his story, he cuts off their necks. One snake escapes underground and warns him not to sleep in the daytime.

The boy tricks the snakes into lying around the fire during a story and then cuts off their necks when they stop answering.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3752-3847 confidence: medium

The boy later sleeps in the daytime with arrows set around him as watchers; the surviving snake enters his body, and he breaks at the waist and neck, leaving his body in three parts while the snake stays in the skull.

The surviving snake enters the boy’s body during sleep; the boy breaks himself at the waist and neck and lies in three parts until only bones and skull remain.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3752-3847 confidence: high

The boy seizes the snake as it emerges, files its face against a stone, releases it after a promise, and the passage concludes: “This is why snakes bite every once in a while.”

After punishment and release, the snake says it will bite once in a while, and the passage states that this explains why snakes bite occasionally.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3817-3912 confidence: medium

Inside the tent, snakes tell the boy to sit in the rear; a snake goes underground to enter his body but hits the flat stone; the boy burns the food containing snakes' teeth, causing them pain.

The boy neutralizes the snakes by blocking entry with a stone, burning their tooth-laced food, and making them lie around the fire while he tells stories before cutting their necks.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3817-3912 confidence: high

The grandmother says the escaped snake will kill him; later the boy sleeps surrounded by arrows, the snake enters his body and head, and his body lies in three parts until the skin wears off while the snake stays in the skull.

The surviving snake enters the sleeping boy's body, moves into his head, and remains in his skull until forced out.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3817-3912 confidence: high

The boy seizes the snake and rises, says it caused a long headache, files its face on a stone, lets it go after a promise, but it says it will bite once in a while; the passage explains this as why snakes sometimes bite.

After the boy releases the subdued snake, it says it will bite once in a while; the passage explicitly says this is why snakes bite occasionally.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4154-4244 confidence: high

The mother warns them about a dangerous white tipi; Spring-boy decides to seek it, Curtain-boy stays with their mother, and Spring-boy sees snake representations on the tipi, including one near the door and two in back.

Spring-boy enters a dangerous white tipi decorated with snake pictures, asks for Snake-face, and encounters occupants who are all snakes and try to attack him.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4219-4309 confidence: medium

Their mother warns them that a white tipi is dangerous; Spring-boy wants to investigate, while Curtain-boy finally says he will stay with their mother because she had been alone when she was killed.

The dangerous white tipi bears snake images, is inhabited by snakes, and becomes the place where Spring-boy must survive attacks and a storytelling encounter.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4247-4344 confidence: high

The escaped snake enters Spring-boy's anus while he sleeps; Spring-boy breaks himself apart but the snake reaches his brains. He fills a deep hole with rainwater, blows his skull into it, heats the water with the sun until it boils, and catches the snake.

The escaped snake enters Spring-boy's body and reaches his brains; Spring-boy uses a water-filled hole and heat from the sun to make the snake emerge so he can catch it.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4247-4344 confidence: high

Spring-boy files the snake's face on big stones; the snake promises not to enter anyone's anus again but says it will bite sometimes. Curtain-boy puts little stones in Spring-boy's head, and he is named Rattling-head; the boys are said to have killed many dangerous beings.

Spring-boy files the snake's face, the passage says snakes' faces had formerly been sharp and long, and the snake says it will bite once in a while.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4312-4409 confidence: high

While Spring-boy sleeps under a sagebrush, the escaped snake enters his anus; Spring-boy breaks himself apart at the waist and throat, but the snake has reached his brains.

An escaped snake enters Spring-boy’s body, is forced out through water and heat, has its face filed down, and is associated with the origin of snakes’ flattened faces and occasional biting.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4312-4409 confidence: medium

While Spring-boy sleeps under a sagebrush, the escaped snake enters his anus; Spring-boy breaks himself apart at the waist and throat, but the snake has reached his brains.

The snake enters Spring-boy’s anus and reaches his brains; after he later says his brains melted, Curtain-boy places little stones in his head, producing a rattle and a new name.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4742-4838 confidence: medium

Old-Woman’s-Grandchild has taken Curtain-boy because he cannot do anything against snakes; together they enter the snakes’ tent and say they came to tell stories.

Curtain-boy and Old-Woman’s-Grandchild tell stories in the snakes’ tent until the snakes sleep, after which Old-Woman’s-Grandchild cuts off their heads except one.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4807-4903 confidence: high

Old-Woman’s-Grandchild needs Curtain-boy against snakes; they enter the snakes’ tent as storytellers, tell sleep-themed stories including one about sitting by a warm fire, the snakes fall asleep, and Old-Woman’s-Grandchild beheads them except one that wakes.

Curtain-boy and Old-Woman’s-Grandchild enter the snakes’ tent, tell stories about sleep, the snakes fall asleep, and Old-Woman’s-Grandchild beheads them except one.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4841-4939 confidence: high

A snake comes underground, enters Old-Woman’s-Grandchild through the anus, and moves up into the skull while he breaks off body parts.

The snake enters Old-Woman’s-Grandchild, is drawn out from the skull, Old-Woman’s-Grandchild returns to life, and the episode explains why snakes do not bite very often and why their noses are no longer long.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4906-5004 confidence: high

The underground snake enters Old-Woman’s-Grandchild’s body and moves upward into the skull; Curtain-boy takes the head to a hollow.

The snake enters a human body, is forced out through the heated water-filled skull, has its face or nose worn off, and says it will bite only once in a while, explaining present snake behavior.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7713-7807 confidence: high

The old man requests a cedar bow with sinew backing and ten knotless arrows with eagle feathers and blue points. The bear arranges materials: an eagle provides a feather, plant materials are shaped or transformed, and a snake transforms into the bow.

The bow and arrows are completed through extraordinary transformations and substitutions: plant materials become arrow parts, and the snake transforms itself into the cedar bow.
read in the book →
Teton Sioux Music BULLETIN SI PLATE 27 / BULLETIN 61 PLATE 28 / BENT STICK CARRIED BY WOLF DREAMER / DREAMS CONCERNING THE WOLF; lines 13283-13437 confidence: medium

The wolves tell him that a dried herb placed where snakes come will enable him to catch snakes; he dries the herb, uses it, and catches a live rattlesnake.

The wolves teach a method for catching snakes; Brave Buffalo catches a live rattlesnake and carries it in the wolf-dream demonstration while it coils around the red bent stick.
read in the book →
The Assiniboine APPENDIX . / ILLUSTRATIONS. / INTRODUCTION. / I. ETHNOLOGY.; lines 5173-5249 confidence: high

Hoof-Rattle warriors carry dew-claw rattles and have a grooved elk-horn instrument in the form of a snake as emblem; one function is charming large game; these traits are said to be lacking in the Arapaho biitahanwu.

The Hoof-Rattle society has as its emblem a grooved elk-horn instrument in the form of a snake.
read in the book →
The Assiniboine II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS. / APPENDIX.; lines 15034-15570 confidence: medium

At or near the meat place, snakes are present or drinking. The man sharpens a knife; when the woman goes to fetch firewood, he kills them all, and the woman becomes angry.

Snakes are present or drinking near the meat, and the man kills them all while the woman fetches firewood.
read in the book →
The Assiniboine ILLUSTRATIONS. / INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY.; lines 5871-5952 confidence: medium

For non-trickster myths, the author notes Cree, western Algonkian, and Omaha comparisons; poor boy and snake-paramour stories are treated as units, and sun-catcher and two brothers myths are said to have fair reason for an Algonkian rather than Siouan origin in the Assiniboine case.

The passage treats Assiniboine snake-paramour stories as comparative units among non-trickster myths.
read in the book →
The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10125-10202 confidence: high

The girl throws and kicks the ball, rises into the air, and escapes higher to the sky; nine young men emerge from the ground in wolf shape and scent her tracks. A footnote says it was not definitely stated that she became a star.

The lovers turn into snakes, and nine young men come from the ground in the shape of wolves to scent the girl’s tracks.
read in the book →
The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10204-10283 confidence: high

A woman has illicit intercourse with a snake from a hollow stump; her husband sees this, kills the snakes, boils their blood into soup, and feeds it to her before revealing what she has swallowed.

The woman has illicit intercourse with a snake, and the editor’s footnote names this element “snake-paramour.”
read in the book →
The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10285-10375 confidence: medium

An alternate narrative recounts a husband tracking his wife's movements to a stump-hole, killing a snake there, making soup from its blood, revealing it as her lover's blood, and cutting off his wife's head after she threatens him.

The alternate episode identifies a snake as the wife's lover and has the husband kill it; Bear-Woman variant (a) also begins with a woman's daily intercourse with a bear whose killing provokes revenge.
read in the book →
The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10378-10481 confidence: high

Two men traveling reach a big mountain and find a large snake in their path; they burn the middle of its body to make a passage, and one eats the cooked snake flesh despite dissuasion.

Both Snake-Man variants describe a man eating snake flesh and gradually becoming a large snake.
read in the book →
The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10378-10481 confidence: high

After eating snake flesh, the man changes in stages into a yellow snake, finally saying he has become a different being and will stay in the river.

In both versions, after transformation the snake-man tells his companion to go home and says he will stay in the river.
read in the book →
The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10378-10481 confidence: medium

Thunder wishes to kill the snake but cannot find it, seeing only turtles on the bank that developed from spots on the snake's skin.

Version (a) says Thunder wants to kill the snake but finds turtles that developed from spots on its skin.
read in the book →
The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10483-10580 confidence: high

Thunder takes the boy to the river, where the brother is seen as a big snake, then a turtle; after Thunder leaves, the turtle stands as a man, says Thunder kills people, and the brothers go home together.

The lost brother appears as a big snake, then turtle, then man; the transformed Caribou-snake also disappears or turns into a turtle.
read in the book →
The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10483-10580 confidence: high

Caribou and a man travel ten days, find a big snake lying in their path like a hill, burn and cook it, and taste its meat; Caribou finds it sweet, but the companion dislikes it.

Caribou eats the burned snake’s meat and subsequently becomes increasingly snake-like until he declares that he has become a big snake.
read in the book →
The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10483-10580 confidence: high

By an evening fire Caribou begins looking like a snake; the next day by a river he says he has become a big snake and will devour crossers unless they first throw in a gift, then drops into the river.

Caribou as a big snake says he will watch the river and devour crossers unless they first throw in a gift; an editorial note identifies the demand as sacrifices and compares actual offerings to a serpent.
read in the book →
The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11152-11266 confidence: high

The woman takes the Snake to see her father; the father-in-law is a large bear who says that when everything was burnt up the Snake lived alone in water, came out, and was named lomesese, Snake.

The Bear states that everything was burnt up, that the Snake lived alone in water, then came out and was named Snake.
read in the book →
The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7417-7512 confidence: medium

Sitcon'ski finds many snakes, calls them whips, has them coil around his limbs and neck, uses snakes as whips, and kills four hundred.

Sitcon'ski treats snakes as whips; they coil around him, and he uses and kills them.
read in the book →
The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9751-9854 confidence: medium

The Thunder-Bird section opens with three camps on a large lake, an island called the old woman's home, cloudy rainy weather, thunder, lightning striking the island, and a snake-like animal drawn up and lifted by the thunder-bird into the clouds.

A thunder-bird lifts a snake-like water monster from a lake island into the clouds during thunder and lightning.
read in the book →
The Omaha Tribe ANOTHER / THE OMAHA TRIBE / TECOS'S SONG OF REVENGE / SOCIETIES; lines 36729-36816 confidence: high

The opponent used magic to have a rattlesnake hidden in the grass near the potato-gathering place.

The opponent uses magic to place a rattlesnake at the victim’s known gathering place; the snake bites him, and the death is attributed to the magic.
read in the book →
The Omaha Tribe BIG GOOSE / WASHAXBE GENS / THE OMAHA TRIBE / WAZHAXZHE GENS; lines 3519-3678 confidence: medium

"Wexc'a — Snake"; "We/9'ahonga — Snake leader"; "Wex9'atonga — Big snake"; "Wexc'azhinga— Little snake."

A cluster of male names is glossed as snake, snake leader, big snake, and little snake.
read in the book →
The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGY / COUNTRY KNOWN TO / TWENTY-SEVENTH ANNUAL REPORT PLATE 21 / STREAMS KNOWN TO THE OMAHA0; lines 5975-6269 confidence: medium

Entries include where Pahe'zhon was bitten by a snake, where a girl was bitten to death by a dog, and where there is a beaver village or dam.

One creek is glossed as the place where Pahe'zhon was bitten by a snake.
read in the book →
The Omaha Tribe CONTENTS 21 / CONTENTS 23 / ILLUSTRATIONS / ILLUSTRATIONS; lines 1171-1396 confidence: medium

Figure captions include Kaxe/nouba as a soldier, rattlesnake heads and fangs, a tattooed mark of honor, Sacred Pole section with ancient anointing incrustation, pack, pipe, pipe-cleaner, divining arrows, brush used in painting the Sacred Pole, Ancient Cedar Pole, and a communal ceremonial structure.

A figure caption lists rattlesnake heads and fangs.
read in the book →
The Omaha Tribe THE TATTOOING / THE OMAHA TRIBE / F3EHB1 / SOCIETIES; lines 33385-33506 confidence: high

The song is explained as referring to the serpent, representative of teeming life moving over the earth; because life moves it makes noise, as do the moving sun and the living wind in trees.

The explanation explicitly states that the song refers to the serpent as representative of teeming life that moves over the earth.
read in the book →
The Omaha Tribe TRIBAL CONCEPT; THE NAME OMAHA / THE PONCA TRIBE0 / THE OMAHA TRIBE / RITES AND CUSTOMS OP THE GENTES; lines 2117-2254 confidence: medium

The Wazha'zhe names are explained as referring to a snake after shedding old skin and regaining full power, and to the grayish cast-off skin; snakes are a tabu.

The diagram explanation says a Wazha'zhe name refers to the snake after shedding old skin and again being in full power, while another refers to cast-off snake skin.
read in the book →
The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 35 / TRIBAL ORGANIZATION / FLETCHER-LA FLESCIIE I TRIBAL ORGANIZATION 191 / THE OMAHA TK1BE; lines 13307-13493 confidence: low

Snake names include snake, snake leader, and little snake; the passage notes some Ponca correspondences.

Names are glossed as snake, snake leader, and little snake.
read in the book →
The Pawnee - Mythology (Part I) ABSTRACTS / ABSTRACTS. / ABSTRACTS. 475 / BUNDLE.; lines 23423-23455 confidence: medium

The boy and an old man go west, overcome a deep canyon, stream of water, thick timber, two bears, and two mountain-lions; after the boy strikes the ground with his bow, remaining animals become quiet, including a great serpent.

In the first abstract a great serpent is quieted by the boy’s bow action; in the second, snakes are feared, fed, consulted, and require release from a witch’s power.
read in the book →
The Pawnee - Mythology (Part I) ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493; lines 24383-24418 confidence: high

At a snake den the brothers stand on a flint stone that grows higher, divert venom, shoot a snake with a lightning-like arrow, hear a thunder-like burst, and take skin home.

At the snake den, venom is diverted and a snake is shot by an arrow flashing like lightning, causing a thunder-like burst.
read in the book →
The Pawnee - Mythology (Part I) ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493 / ABSTRACTS. 495; lines 24476-24524 confidence: medium

Bear-Man grows jealous, digs a hole, and the boy falls in while crossing the lake; Bear-Man robs him, is attacked by the boy's bird and snake belongings, gains favor in the chief's lodge except with the youngest daughter, and fails to produce game.

Birds on the stolen clothing peck Bear-Man, snake arrows and bow bite him, and the snakes and birds express joy when the belongings are restored to the boy.
read in the book →
The Pawnee - Mythology (Part I) BUFFALO-WIFE AND CORN-WIFE. 63 / BUFFALO-WIFE AND CORN-WIFE. 67 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 73 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75; lines 3755-3822 confidence: high

On a mountain at midnight, the Buffalo turn into girls again and question the boy; he says, "The black arrows that I have are all little blacksnakes, the bow is a large blacksnake; the bowstring is the backbone."

The boy identifies the black arrows as little blacksnakes and the bow as a large blacksnake used in his magical travel.
read in the book →
The Pawnee - Mythology (Part I) BUNDLE. / ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO.; lines 23661-23726 confidence: medium

The Witch-Woman lives on the prairie with the Poor Boy and four powerful dogs; the Boy has a black bow, two strings, and four black arrows, hunts for her human flesh, and Buffalo council sends two young buffalo to stop him.

The Boy's bow enables magical escape and is specifically identified as a black snake.
read in the book →
The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. I43 / HANDSOME-BOY AND AFTER-BIRTH BOY. I45 / HANDSOME-BOY AND AFTER-BIRTH BOY. 147 / HANDSOME-BOY AND AFTER-BIRTH BOY. 149; lines 7283-7326 confidence: high

The boys place snakes upon the doorway so rattles will sound when the father returns; the father comes with meat, hits or enters the doorway, hears the rattles, and is scared.

The boys place snakes on the doorway so their rattles will sound when the father returns, and the father removes them after being frightened.
read in the book →
The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 153 / HANDSOME-BOY AND AFTER-BIRTH BOY. 155 / BURNT-BELLY AND HIS DREAMS. 157 / BURNT-BELLY AND HIS DREAMS. 159; lines 7761-7845 confidence: medium

At night the boy shoots the arrow across the lake and is across; villagers recognize the boy with the woodpecker cap, a man sees the black bow is a black snake, and a young woman hangs up the boy's things with the snake's permission.

A lodge resident sees that Woodpecker-Boy's black bow is actually a black snake, and the snake permits a young woman to handle the boy's things.
read in the book →
The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 155 / BURNT-BELLY AND HIS DREAMS. 157 / BURNT-BELLY AND HIS DREAMS. 159 / I 62 TALES OF READY-TO-GIVE.; lines 7906-7953 confidence: medium

Bear-Man puts on the boy's clothing and equipment; owls stop hooting, woodpeckers peck his head, the bow and arrows are snakes, and he walks through the village hooting while people identify him as Woodpecker-Boy.

The owls stop hooting, woodpeckers peck Bear-Man's head, and the bow and arrows are snakes that dislike being held by him.
read in the book →
The Pawnee - Mythology (Part I) HANDSOME-BOY. 42I / HANDSOME-BOY. 423 / BIG TURTLE. 427 / IV. COYOTE TALES.; lines 21017-21056 confidence: high

Coyote tales may be told at any time except summer; Fool's-Coyote star would inform Snake-Star, Snake-Star would inform the snakes, and the snakes would bite the teller.

Summer telling is forbidden; Fool's-Coyote star informs Snake-Star, who informs snakes, who bite the teller.
read in the book →
The Pawnee - Mythology (Part I) LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37 / HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I / CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43; lines 2215-2261 confidence: medium

The young man tells the Snakes what the chief said; the Snakes say a witch living with the people holds them and that, if she is overcome and returned where she belongs, they can scatter and get their own food.

The Snakes say they are held by the witch and can scatter through the country if she is overcome and returned to where she belongs.
read in the book →
The Pawnee - Mythology (Part I) LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37 / HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I; lines 2189-2212 confidence: high

The people say the young man in the lodge may help them, but they have not been able to approach because snake dens are all around the lodge.

The young man's lodge is surrounded by snake dens, and he says he feeds and consults the snakes before deciding whether to accept the chief's offer.
read in the book →
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 2083-2116 confidence: high

On the first night, the boy recognizes a whizzing serpent and kills it by touching it with the moccasin containing the Morning-Star symbol; the girl tells him to come the next night instead.

The boy's first night approach is blocked by a serpent, and the serpent dies when touched with the moccasin containing the Morning-Star symbol.
read in the book →
The Pawnee - Mythology (Part I) THE GAMBLER AND THE GAMING STICKS. 187 / THE GAMBLER AND THE GAMING STICKS. 189 / IQO TALES OF READY-TO-GIVE. / THE GAMBLER AND THE GAMING STICKS. I9I; lines 9425-9487 confidence: medium

The note says the story was told by White-Eagle, Skidi, and explains the source of certain hawks' power over snakes and the name snake hawks.

The note states that the story explains the source of the power of certain hawks over snakes and why they are named snake hawks.
read in the book →
The Pawnee - Mythology (Part I) THE GAMBLER AND THE GAMING STICKS. 189 / IQO TALES OF READY-TO-GIVE. / THE GAMBLER AND THE GAMING STICKS. I9I / TALES OF READY-TO-GIVE.; lines 9490-9508 confidence: medium

Hawk catches the little snake that had taken his wife, flies away with it, eats it, and afterward they become snake hawks.

The little snake is identified as having taken Hawk's wife and is then caught and eaten by Hawk.
read in the book →
The Pawnee - Mythology (Part I) THE ORIGIN OF A NEW BAND. 47 / THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53; lines 2694-2765 confidence: high

The man opens his eyes in a place where the monster's head is at the south entrance and animals of all kinds are present; the monster says it controls animal beings in the big waters, calls the place an animal medicine-lodge, and instructs the man to make its image and learn songs and powers through dreams.

The water-monster or sea-serpent says it controls animal beings in the big waters and that animals in the medicine-lodge will teach their mysteries.
read in the book →
The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / HANDSOME-BOY AND AFTER-BIRTH BOY. I43 / HANDSOME-BOY AND AFTER-BIRTH BOY. I45 / HANDSOME-BOY AND AFTER-BIRTH BOY. 147; lines 7187-7262 confidence: medium

The boys tell the father they rode in the boat. He is glad they survived and warns them not to go to a steep bank near the river, a place where people do not dare go.

The father warns against a steep bank near the river where people do not dare go, and the boys see many snakes at the bottom.
read in the book →
The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / HANDSOME-BOY AND AFTER-BIRTH BOY. I43 / HANDSOME-BOY AND AFTER-BIRTH BOY. I45 / HANDSOME-BOY AND AFTER-BIRTH BOY. 147; lines 7264-7280 confidence: high

The boys go down to the snakes and step on their heads; when the snakes try to bite them, their teeth cannot go through the boys.

The boys confront snakes that try to bite them, then kill four large rattlesnakes and take their skins.
read in the book →
The Pawnee - Mythology (Part I) WIND. / ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491; lines 24264-24312 confidence: high

At a steep bank covered with snakes, the boys cannot be bitten because of protective flint, horned-toad-like, and turtle-shell features; they kill four large rattlesnakes and place their skins at the lodge entrance.

The boys confront a snake-covered bank, avoid being bitten due to protective legs and feet, and kill four large rattlesnakes.
read in the book →
Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22717-22817 confidence: high

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

One man becomes a water monster after eating meat from a water monster, and another becomes a big snake after boiling and eating disputed snake eggs.
read in the book →
Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22717-22817 confidence: medium

A woman whose husband is away accepts a secret lover who invokes Flat-Pipe, Thunder, and Water Monster; she later becomes pregnant, dies, and a rattlesnake baby bursts out and is burned.

A mysterious young man solicits a secret relationship, invokes named powers, and the woman later gives birth fatally to a rattlesnake baby.
read in the book →
Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24250-24323 confidence: medium

Abstract 136 continued: the boy is raised by an old woman, kills a monster who is her husband, kills snakes, is invaded by a snake while asleep, lies like dead and becomes a skeleton, forces the snake from his skull with rain and heat, attaches it to his bow, gives a supernatural bow to a young man, and turns to a star.

The boy kills snakes; one enters his body while he sleeps, he lies like dead and becomes a skeleton, and later forces the snake to emerge and captures it.
read in the book →
Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17374-17417 confidence: high

Little-star rests on a bare hill where snakes sleep with heads out of the ground; he kills many with his bow, and one awakened snake threatens to follow and kill him.

Little-star kills many snakes; one snake threatens to follow and kill him and repeatedly overtakes him when he sleeps.
read in the book →
Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17419-17496 confidence: high

The snake reaches the sleeping boy, enters his body, coils in his brain, and remains while he lies for many days and months until only bones are left.

The snake attacks by entering Little-star’s body, but after being pulled out and spared it gives its body and promises lifelong help, while also retaining a fatal bite under certain circumstances.
read in the book →
Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17826-17900 confidence: medium

The boys enter the man’s tipi, see his tangled hair and snakes crawling everywhere, place flat stones under themselves before sitting, and begin to louse and unravel his knotted hair.

Open-Brains’ tipi contains snakes crawling everywhere, and the boys take precautions before sitting.
read in the book →
Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7730-7811 confidence: high

On a cold snowy night, an animal enters the couple's tent; its shining look blinds the man, while the wife sees it coil around until it appears snake-like and fills and encloses the tent.

The animal enters the tent, has a blinding shine, coils until it appears snake-like, fills the inside of the tent, and encloses the outside.
read in the book →
Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8105-8197 confidence: medium

Because of other similar occurrences, the people believe the woman had intercourse with a snake appearing as a real person; the snake baby is thrown into the fire and burned.

The passage reports a communal belief that the woman had intercourse with a snake who appeared to her as a real person.
read in the book →
Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8105-8197 confidence: high

The mother hires two nurses; women prepare teas and induce vomiting, but the woman weakens, the womb with the baby drops, and she dies instantly.

The woman dies in childbirth and the baby that emerges is identified as a rattlesnake.
read in the book →
Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8105-8197 confidence: medium

Because of other similar occurrences, the people believe the woman had intercourse with a snake appearing as a real person; the snake baby is thrown into the fire and burned.

The baby rattlesnake is thrown into the fire and burned shortly after birth.
read in the book →
Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8105-8197 confidence: high

In “The man who became a Snake,” two young men leave a spring camp-circle near a river, find two large eggs, dispute whether they are goose or snake eggs, and one boils and eats them despite a warning.

One man eats eggs despite a warning that they may be snake eggs, then swells and becomes a large snake.
read in the book →
Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8199-8301 confidence: high

The snake says it will stay in deep water against the bank, asks that its folks be told, instructs them to throw intestines into the river area in remembrance when crossing, and promises safe crossing.

The snake remains in deep river water, asks for intestines to be thrown in remembrance when crossing, and promises safe passage.
read in the book →
Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8199-8301 confidence: medium

The snake dives into the river and stays there; a note says the movements of the snake indicate creeks or rivers.

An editorial note says the movements of the snake indicate creeks or rivers.
read in the book →
Traditions of the Arapaho MUSEUM OF NATURAL HISTORY / TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS.; lines 155-458 confidence: medium

Entries 72-79 include The Woman and the Monster, a woman giving birth to a Water Monster, Water Monster titles, a man becoming a Water Monster, Snake-Boy, a man becoming a snake, and a woman having Beaver Children.

The contents include titles in which a man became a water monster, a man became a snake, and a girl became a bear.
read in the book →
Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3759-3873 confidence: medium

The bird carries the organ and gives timing warnings; the young woman cries out for light, fearing a serpent; people see a large long object, trace it to Nih’ancan, hold and cut it off, and Nih’ancan dies as blood spurts out.

In No. 30 the woman calls for light and says the thing touching her may be a serpent; the people see a large, long serpent-like object before tracing it to Nih’ancan.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8703-8796 confidence: high

Two boys accused of eating corn watch at night, see a long serpent putting its head into lodge smokeholes, shoot it with arrows, and after the river roars, rises, and goes down, the serpent is found dead.

Two boys discover a long serpent entering lodges, shoot it with arrows, and it is found dead after the river rises and falls.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2273-2346 confidence: high

The boy hunts with bow and arrows; he observes the old woman placing mush behind a buffalo curtain and investigates because the bowl is later empty.

The old woman hides mush behind a curtain where the serpent eats it; the boy discovers the serpent and kills it.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2348-2419 confidence: high

The old woman thinks it is time to send her grandson to dangerous places so he may be killed; she tells him not to go to a certain dangerous hill, but he goes there, finds a den, and enters the den of Snakes.

The boy enters a den of Snakes, sits on a rock, and the Snakes' underground attack fails because they hit the rock.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2348-2419 confidence: high

One Snake roasts a long gut on hot coals; the boy twists the ends, and the Snakes whisper that he knows it is a Snake because he has twisted off the head; he throws the head into the fire and burns the rest.

The Snakes offer a roasted gut; the boy twists off the head, the Snakes say he knows it is a Snake, and he burns it instead of eating it.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2421-2505 confidence: high

The chief’s story reaches the present den, where Old-Woman’s-Grandson sits before the people catching eagles, is given a long gut to eat, realizes it is a Snake, and burns it in the fire.

The passage centers on Snake figures: the Snakes in the den, the long gut revealed as a Snake, the killing of the Snakes, and one surviving Snake that remains the boy’s enemy.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2421-2505 confidence: medium

The boy returns home and tells the old woman he killed the Snakes; she fears him. Because of the Snake he failed to kill, he avoids springs, drinks from rock pools, and sleeps guarded by arrows with his bow as a pillow.

After the Snake escapes, the boy cannot drink from springs because the Snake is ready to jump into his mouth, so he drinks from rock pools instead.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2507-2567 confidence: high

The boy sleeps with arrows set as usual, but they fail to wake him; the Snake enters his mouth and skull, and the boy lies as though dead until he becomes skeletal.

The Snake enters the sleeping boy through his mouth, climbs into the skull, and remains there.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2507-2567 confidence: high

The father seeks a way to get the Snake from the skull; storm rain fills the skull with water, and the Sun heats it until the water boils and the Snake leaves.

Storm water fills the skull, and the Sun heats the water until it boils and the Snake leaves.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2507-2567 confidence: high

The boy rises, catches the Snake, shortens its snout, rubs its teeth, and obtains a promise that it will bite people only rarely, which explains occasional snakebites.

After the boy subdues the Snake, it promises to bite people only once in a great while, and the passage explicitly says this is why people are sometimes bitten by snakes.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2570-2680 confidence: high

The boy moves a curtain where food is placed, sees a huge serpent with large yellow eyes, and kills it by shooting arrows.

A huge serpent with yellow eyes is hidden behind a curtain, consumes food set out by the old woman, and is killed by the boy with arrows.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2682-2773 confidence: high

The boy visits a camp of Snakes and Rattlesnakes, protects himself with a smooth stone, notices attacks, and throws an offered spleen into the fire; it cracks and is said to be the Snakes' teeth.

The boy visits a camp of Snakes, mostly deadly Rattlesnakes; they attack him, he exposes their teeth, puts them to sleep, and kills most of them.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2775-2799 confidence: high

While the boy sleeps, the enemy Snake enters his body before the arrow can warn him; the boy cuts open stomach, breast, and throat as it moves into his head.

The Snake enters the boy's body, moves to his head, is forced out, caught, and punished.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2775-2799 confidence: high

Scorching heat makes it too hot for the Snake; the boy catches it, declares its punishment of crawling ashamed in the dirt, and flattens its head on a rock.

The boy declares that the Snake will crawl ashamed in the dirt and then flattens its head so its eyes are close to its mouth.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3326-3373 confidence: high

After the villagers sleep, the boys hear roaring by the river and see a large black long serpent climb over the enclosure, go onto lodges, and put its head into smoke holes of multiple lodges.

The serpent comes from or returns to the river, enters lodges at night through smoke holes, and is identified as the one eating the prepared food.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3326-3373 confidence: high

The next morning the boys go to the timber, cut many sticks, and make arrows until evening without mentioning what happened.

The boys make arrows and shoot the water-monster repeatedly until it is nearly dead and later found dead.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3376-3456 confidence: high

The mother Thunderbird says she brought the boy, asks him to save her young, says Nesaru placed her and her mate on the high place, describes a two-headed flint-covered water-serpent that eats her young and resists lightning, and promises the boy lightning power and control over birds if he helps kill it.

The mother Thunderbird says a water-serpent from the lake repeatedly eats her young, and the male Thunderbird says it will climb the hill when the young begin to turn black.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3376-3456 confidence: high

The mother Thunderbird says she brought the boy, asks him to save her young, says Nesaru placed her and her mate on the high place, describes a two-headed flint-covered water-serpent that eats her young and resists lightning, and promises the boy lightning power and control over birds if he helps kill it.

The water-serpent has a flint-stone covering that prevents the Thunderbird’s lightning from harming it.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3458-3542 confidence: high

The boy sees fog rise from the lake; a two-headed monster emerges; Thunderbirds attack with lightning but fail, and the female Thunderbird says they can do no more.

A two-headed serpent or monster emerges from the lake, resists Thunderbird lightning, and is finally defeated by the boy's arrows.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3544-3642 confidence: high

The old woman tells the boys to call from the bank, reject the first three serpents, and mount the fourth serpent, their grandfather, who carries land with trees on his head.

The correct serpent-grandfather carries the boys across the big water over four days after they summon and feed it.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3544-3642 confidence: high

When land appears on the fourth day, the wild boy jumps before the serpent reaches the bank and is swallowed; the other boy waits until landing and gets off safely.

The wild boy is swallowed after jumping too soon, and the other boy recovers him by having the serpent open its mouth.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3544-3642 confidence: high

The boys travel west, reach the Missouri River bottom, make a fire from driftwood, find a grease-dripping log that is a serpent, and the wild boy cuts and eats its meat while the other refuses.

After eating meat from a serpent disguised as a log, the wild boy gradually becomes colored, his legs join, and by the fourth morning he is a Serpent.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3544-3642 confidence: medium

After eating serpent meat, the boy's feet, legs, and body become colored; his legs join like a serpent's; he asks his brother to carry him to the Wonderful Missouri River, says he is wonderful and will give powers, and by the fourth morning is a Serpent.

The transformed Serpent remains in the river and gives powers, songs, and the Medicine-men's ceremony to the people.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3645-3728 confidence: high

The boys find a water-serpent that seems to have no end and blocks their way. They make a fire on it and burn it in two. The foolish boy eats its meat, though his companion says they must not eat it because the serpent is wonderful.

The foolish boy eats meat from a water-serpent and subsequently undergoes bodily changes until he becomes a Snake.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3645-3728 confidence: medium

The boys find a water-serpent that seems to have no end and blocks their way. They make a fire on it and burn it in two. The foolish boy eats its meat, though his companion says they must not eat it because the serpent is wonderful.

The companion warns that the serpent is wonderful and must not be eaten, but the hungry boy eats it and then transforms.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3645-3728 confidence: high

The Snake says he will rest in the middle of the Missouri River and that people crossing must say, 'My brother, let me step over you'; if they do, they will cross safely, but if not, there is danger of drowning. He also asks for presents, including pounded corn and dried buffalo meat.

The Snake settles in the Missouri River and says that people who address him as brother and give presents will cross safely, while those who do not speak risk drowning.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5775-5807 confidence: high

The boys kill the snake and tell the people that they have done so.

A little snake is killed after receiving gifts, and many snakes later attack the Arikara, killing many people and one of the boys.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 8198-8299 confidence: medium

The hunters pursued deer westward; the narrator killed a deer, then later refused to proceed farther in canyon country because there were many rattlesnakes and he feared snakes.

The hunters enter canyon country with many rattlesnakes, and the narrator refuses to continue because he fears snakes.
read in the book →
Traditions of the Arikara TRADITIONS OF THE ARIKARA / CARNEGIE INSTITUTION OF WASHINGTON / CONTENTS. / INTRODUCTION.; lines 428-460 confidence: medium

The first two tales recount contests between the Arikara and snakes and between the Arikara and bears; they are tentatively described as possible rite tales or stories from an earlier mythologic era.

The first two miscellaneous tales recount contests between the Arikara and snakes and between the Arikara and bears.
read in the book →
Traditions of the Arikara Traditions of the Arikara / TRADITIONS OF THE ARIKARA / CARNEGIE INSTITUTION OF WASHINGTON / CONTENTS.; lines 90-261 confidence: high

Titles include two boys and the Water-Serpent, a boy who befriended Thunderbirds and the Serpent, a boy who turned into a snake, and a fight between the Arikara and the Snakes.

Titles include Water-Serpent, Serpent, Snakes, and a boy who turned into a snake.
read in the book →
Traditions of the Caddo ABSTRACTS. 1 29 / ABSTRACTS. I31 / ABSTRACTS. 1 33 / ABSTRACTS. 1 35; lines 6669-6721 confidence: medium

Coyote seeks Snake, proposes a test of power, agrees that Snake should bite first, and Snake bites Coyote on the top of the nose.

Coyote seeks Snake to compare power; Snake proposes a biting contest and bites Coyote first.
read in the book →
Traditions of the Caddo ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123; lines 6001-6091 confidence: high

A boy eats snake meat, becomes a snake, is carried to a hole, asks for offerings from hunters in return for help, and is later killed by lightning.

A boy kills a snake, eats snake meat instead of buffalo, and turns into a snake.
read in the book →
Traditions of the Caddo ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123; lines 6001-6091 confidence: medium

A boy eats snake meat, becomes a snake, is carried to a hole, asks for offerings from hunters in return for help, and is later killed by lightning.

The transformed snake tells his friend that hunters should offer presents to him and he will help them.
read in the book →
Traditions of the Caddo ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123; lines 6093-6107 confidence: high

The dog sees the wife eating snake flesh. Later he sees her scratching herself; as she scratches, her skin turns the color of snake skin, until she turns into a snake.

The wife eats the cooked snake flesh and then undergoes a bodily change into a snake.
read in the book →
Traditions of the Caddo ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123; lines 6093-6107 confidence: high

The dog reports to the husband and follows the woman; he sees her go to a large tree, whistle three times, and receive a big snake from a large hole in the tree, which coils around her and returns to the hole.

The woman whistles three times at a large tree, and after the third whistle a big snake emerges from a hole in the tree; the man later repeats the action to draw it out.
read in the book →
Traditions of the Caddo HOW THE CANNIBAL WAS DBSTROYKD. 57 / THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63 / THE LOST TIMBER SPIRITS. 65; lines 3123-3216 confidence: high

Two boys hunt; one kills, cooks, and eats a large snake despite his friend's warning, then begins turning into a snake and completely transforms after another day and night.

A boy eats cooked snake meat despite warning and then completely turns into a snake.
read in the book →
Traditions of the Caddo HOW THE CANNIBAL WAS DBSTROYKD. 57 / THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63 / THE LOST TIMBER SPIRITS. 65; lines 3123-3216 confidence: medium

The transformed boy asks his friend to find a mountain hole, tells his people to offer presents when hunting so he will help them, lives there many years, and is killed by lightning.

The transformed snake-boy tells his people that hunters should stop and offer presents to him, and he will help them in the hunt.
read in the book →
Traditions of the Caddo HOW THE CANNIBAL WAS DBSTROYKD. 57 / THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63 / THE LOST TIMBER SPIRITS. 65; lines 3123-3216 confidence: medium

The dog follows the wife to large timber, where she whistles three times at a large tree; a big snake emerges from a hole, coils around her body, then returns to the hole.

The wife secretly whistles a big snake from a tree hole; it coils around her and is later killed by the husband.
read in the book →
Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5316-5412 confidence: medium

Great-Father gives seeds to Snake-Woman; she and her two sons distribute six seeds of each plant kind to every person and warn against touching, pointing, or gathering them too soon, threatening poisonous snakes.

Snake-Woman receives seeds, distributes six seeds of each plant kind with her sons, forbids improper handling, and threatens poisonous snakes for premature gathering.
read in the book →
Traditions of the Caddo I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123 / ABSTRACTS. 1 25; lines 6110-6181 confidence: medium

A man hears a voice in a large tree; a large snake comes out, and he knows it is his wife but passes on.

The man recognizes the large snake emerging from the tree as his wife.
read in the book →
Traditions of the Caddo II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5 / ABSTRACTS. II7 / ABSTRACTS. I IQ; lines 5780-5831 confidence: medium

A man sees a large snake-like animal at the creek, reports it, and an old blind man says the sign is very bad because waters will rise; soon a large dangerous lake forms.

A large animal like a snake is seen at the creek, and an interpreter says the sign means waters will rise; the waters then form a dangerous lake.
read in the book →
Traditions of the Caddo MBDICINB-SCRBBCH-OWL. 43 / TRADITIONS OF THE CADDO, / THK ORPHAN BOY WHO BKCAME A WRESTI.BR. 45 / TRADITIONS OF TBE CADDO.; lines 2208-2255 confidence: high

A man at a small creek drinks, looks into the water, and sees a large animal that looks like a snake slowly moving up the creek.

A large, very long animal that looks like a snake is seen moving in a creek, and the grandfather calls the sighting a sign sent to the people.
read in the book →
Traditions of the Caddo THE LOST TIMBER SPIRITS. 65 / THE WOMAN WHO TURNED INTO A SNAKE. 67 / TRADITIONS OF THE CADDO. / THE POOR HUNTER AND THE ALLIGATOR POWER. 7 1; lines 3419-3510 confidence: medium

The brother seeks war power, finds a rattlesnake skin and a red mountain-lion’s tail, prays to those animals for power, hides the objects, and the passage states unused animal gifts should be returned or harm follows.

The brother prays to the rattlesnake for power after finding a skin, and Red-Mountain-Lion later hears multiple rattlesnakes shortly before being found unconscious and scalped.
read in the book →
Traditions of the Caddo THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63 / THE LOST TIMBER SPIRITS. 65 / THE WOMAN WHO TURNED INTO A SNAKE. 67; lines 3219-3269 confidence: high

The man cooks fish and snake flesh, gives the snake flesh to his wife for dinner, and eats the fish with the dog.

The wife eats snake flesh, her skin takes on snake coloration where she scratches, and she becomes a snake.
read in the book →
Traditions of the Caddo THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63 / THE LOST TIMBER SPIRITS. 65 / THE WOMAN WHO TURNED INTO A SNAKE. 67; lines 3219-3269 confidence: high

The wife in snake form creeps away from the grass lodge to find the snake, unaware it is dead; later the man, while hunting, hears a noise in a large tree, sees a large snake emerge, knows it is his wife, and passes on.

After the wife becomes a snake and leaves, the man later sees a large snake emerge from a tree and knows that it is his wife.
read in the book →
Traditions of the Caddo Traditions of the Caddo / CURATOR OF ANTHROPOLOGY, FIELD COLUMBIAN MUSEUM / WASHINGTON, D. C: / CONTENTS.; lines 130-305 confidence: medium

'The Second Man who came out of the Earth'; 'Snake-Woman distributes Seeds'; 'The Flood.'

The contents include Snake-Woman, human figures turning into a snake, and Coyote challenging the Snake.
read in the book →
Traditions of the Caddo TRADITIONS OF THE CADDO, / THK ORPHAN BOY WHO BKCAME A WRESTI.BR. 45 / TRADITIONS OF TBE CADDO. / THE DANGEROUS WATER MONSTER. 47; lines 2258-2352 confidence: medium

Gray and Black Snakes are appointed to carry the fire in the four directions; smoke appears, the sun dims, animal noise rises, and the people climb the rope as the fire approaches.

Gray and Black Snakes are appointed to carry fire east and south, and west and north, as the world-burning plan begins.
read in the book →
Traditions of the Caddo TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5; lines 821-911 confidence: high

Snake-Woman and her sons travel over the world giving six seeds of each plant to every person; she instructs people to plant and care for them, not touch or point at them, and warns of poisonous snake punishment for early gathering.

Snake-Woman forbids touching, pointing at, or prematurely gathering growing plants and says a poisonous snake will bite offenders.
read in the book →
Traditions of the Caddo X02 TRADITIONS OP THE CADDO. / I04 TRADITIONS OP THE CADDO. / COYOTE AND TURTLE RUN A RACE. I05 / I06 TRADITIONS OP THS CADDO.; lines 5107-5199 confidence: high

In the tale titled 'Coyote Challenges the Snake,' Coyote searches for Snake while saying Snake is not as poisonous as people think and that Coyote will show his own power.

Coyote doubts Snake's poison and power, challenges him to a biting contest, and dies swollen while Snake survives.
read in the book →
Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16857-16960 confidence: medium

Flint is said to have magic power through lightning; some individuals could attach flint to a bow, making it a powerful last-resort weapon; a serpent bursts open after such a bow is thrown into it; the note compares slaying a water-monster on behalf of an eagle in tale No. 42.

The note refers to a serpent bursting open after a bow is thrown into it and compares the episode with slaying a water-monster on behalf of an eagle.
read in the book →
Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14753-14851 confidence: medium

The next tale, “The Snake-Hawks,” is introduced by a synopsis in which Hawk's wife elopes with a snake, is transformed, goes through a snake-hole to the underground country, is sought and re-transformed by her husband, and the family of snake-hawks is founded.

The next tale's synopsis says Hawk's wife elopes with a snake, is transformed, passes through a snake-hole to the underground country, is re-transformed by Hawk, and founds the family of snake-hawks.
read in the book →
Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14853-14947 confidence: high

The woman invites the boy to her house, says they have done wrong and Hawk will know, and the boy says they can escape when an old woman by the entrance pulls up the object near the wooden mortar; after this, the boy and woman become yellow-headed snakes and enter the hole.

A yellow-haired young man becomes a yellow-headed snake, the woman becomes a snake with him, and she is later described as living with Yellow-Headed-Snake.
read in the book →
Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14853-14947 confidence: high

Hawk hears from his son that the mother is living with Yellow-Headed-Snake, catches and ties the snake with strings, spares the woman because the son found her, and says they will return, be known as snake-hawks, take the snake, and eat it.

Hawk names the group snake-hawks, the people turn into hawks, carry and eat the snake, and afterward fly around after more snakes.
read in the book →
Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14853-14947 confidence: medium

Hawk hears from his son that the mother is living with Yellow-Headed-Snake, catches and ties the snake with strings, spares the woman because the son found her, and says they will return, be known as snake-hawks, take the snake, and eat it.

Hawk captures Yellow-Headed-Snake with strings, ties him so he cannot run away, carries him off, and the returning group eats him.
read in the book →
Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2461-2550 confidence: high

Spider-Woman sends snakes; the ground is covered with them, with a huge rattlesnake at the center as leader. The older boy kills the rattlesnake, and the other snakes flee into holes.

The ground is covered with snakes, and a huge rattlesnake in the center appears to lead them; when it is killed, the others flee.
read in the book →
Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12559-12616 confidence: medium

A little snake crawls in; Coyote invites it to eat, gives it a long strip of human flesh that chokes it, drives it out, leaves the buzzard cap and bundle in the lodge, and goes into the timber.

The little snake leaves the lodge after being choked with human flesh and manages to tell the people that the boy was killed.
read in the book →
Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8538-8630 confidence: medium

After hearing strange lake noises, the boys wake in a lodge of animals. The animals say a lake monster is killing their young, give the boys bows, arrows, and otter quivers, and instruct them to shoot the monster in the mouth with blunt arrows.

A lake monster, described as something like a reptile, kills animal young and is killed by two boys when it tries to swallow young thunder-birds.
read in the book →
Traditions of the Skidi Pawnee PAWNEE HABITATIONS / XV111 / SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND; lines 446-541 confidence: medium

Coyote tales are told when men assemble during winter at home, on the hunt, or on the warpath; the tale-ending formula about the gut refers to passing dried fat buffalo entrail to the next person.

Coyote tales are said to be told in winter but not when snakes are visible, because the snakes’ tutelary god or star is in direct communication with Coyote’s star.
read in the book →
Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3252-3344 confidence: low

The section synopsis states that the Children-of-the-Sun youths have no homes and use language opposite to their intent; two chiefs assist an eagle against a serpent, receive eagle-feathers, and one is slain while the other dies from grief.

The section synopsis states that two chiefs assist an eagle against a serpent and are given eagle-feathers.
read in the book →
Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3346-3440 confidence: high

On a buffalo hunt in mountainous country, the people see a short, many-colored chief snake and warn not to kill it, but the two Saru shoot it to pieces.

The two Saru kill the chief snake despite warning; snakes then come from every direction until a large snake is killed, and the passage gives an etiology for snakes across the land.
read in the book →
Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3346-3440 confidence: high

At the top of the hill, the Saru see an eagle flying, find a nest with young eagles, see a large water serpent crawling up from the water, and decide through contrary speech to kill it.

The Saru kill a large water serpent by throwing bows with lightning-powered stones into its mouth, producing a lightning-like sound and causing the serpent to burst open.
read in the book →
Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3531-3619 confidence: high

The old woman plans with the old man to kill the boy at the tipi. The boy senses danger, throws in a food bundle first, a great snake bites it, and the boy kills the snake, which turns into the old man.

The old man turns into a great snake to kill the boy, but the boy uses a bundle as a decoy and kills the snake, which becomes the old man as it dies.
read in the book →
Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3621-3713 confidence: high

The boy's father, the Star, sees that snakes are about to devour him and makes him sit on the little stone, which grows large and raises him from the ground; the snakes bite the stone and break their teeth.

The Star is the boy's father and intervenes when snakes are about to devour him, with the Sun also helping to kill the snakes.
read in the book →
Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4670-4772 confidence: high

At a stream, a poor woman asks to be carried, sticks to Blood-Clot-Boy’s back, and is attacked by birds, snake-transformed weapons, and a mountain-lion quiver, which kills her; her limbs become burr-covered weeds.

The bow and arrows become snakes, the quiver becomes a mountain lion, and birds on the clothing attack or make noise during the encounter with the old woman.
read in the book →
Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4872-4963 confidence: high

The father warns the boys about monsters and wild animals, then specifically forbids the southern hilly timbered place where people are eaten by a monster that is really a snake but looks like a lizard.

The boys confront many snakes and the chief people-eating monster, described as really a snake though lizard-like, and Long-Tooth-Boy kills it.
read in the book →
Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5563-5645 confidence: high

The same girl returns and says her grandfather lives on a hillside; the youth sees dust from a dark hole, and the dust is revealed as a large snake.

A large snake emerges from a dark hillside hole, compels the youth into its den or lodge, instructs him to lie down, and begins swallowing him.
read in the book →
Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5647-5742 confidence: high

The snake directs that the sister be brought to its den; a girl leads her there, and the snake orders her to lie down and swallows her feet-first.

The passage identifies the snake as a water-monster living in the water, states it had been killing people, and narrates its death at the pond after being attacked with thistles.
read in the book →
Traditions of the Skidi Pawnee XV111 / SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE; lines 544-701 confidence: high

Coyote-Star is early visible in the eastern horizon, dislikes being talked about, and directs Snake-Star to tell snakes about people who talk about him so the snakes may bite them.

Coyote-Star dislikes being talked about and directs Snake-Star to inform snakes about speakers so that the snakes may bite them.
read in the book →

norse

Corpus Poeticum Boreale, Volume 1 APPENDIX. / BOOK IV. / EARLY HISTORIC POEMS. / HYMIS-KVIDA.; lines 12635-12752 confidence: high

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 passage identifies the Sea-Serpent or Earth-serpent as the being Thor hooks while fishing with Hymi.
read in the book →
Corpus Poeticum Boreale, Volume 1 APPENDIX. / BOOK IV. / EARLY HISTORIC POEMS. / HYMIS-KVIDA.; lines 12754-12864 confidence: high

Thor asks Hymi to row farther; Hymi catches whales; Thor baits a hook with an ox head; the land-girdling serpent swallows the bait, is hauled to the gunwale, struck with the Hammer, and sinks back into the deep.

Thor baits a hook with an ox head, the serpent that girds all lands takes the bait, and Thor hauls it up and strikes it with the Hammer.
read in the book →
Corpus Poeticum Boreale, Volume 1 APPENDIX. / LOST LAYS FROM W. P. 391 / LOST LAYS FROM W. P. 395 / LOST LAYS; lines 19130-19182 confidence: high

Brunhild says Sigfred "did slay the Serpent and rode the fire" for her sake, and that the sons of Gibika were not there.

Brunhild explicitly says Sigfred slew the Serpent.
read in the book →
Corpus Poeticum Boreale, Volume 1 CXXX INTRODUCTION, / BOOK I. / OLDEST NORTHERN POETRY. / SONG OF SAWS.; lines 6515-6570 confidence: low

A list includes a creaking bow, burning low, gaping wolf, coughing crow, rootless tree, waves, ice one night old, coiled snake, broken sword, sick calf, sibyl's oracle, brother's killer, half-burned house, and injured steed, then warns that no man should trust these things.

A coiled snake is included in the catalogue that no man should trust.
read in the book →
Corpus Poeticum Boreale, Volume 1 DARRADAR-LIOD. 283 / BOOK V. / THE LATEST EPICS. / THE LAY OF GRIPI.; lines 14864-14915 confidence: high

Gripi predicts that Sigurd alone will slay the keen dragon lying in greed at Glisten-heath.

Gripi states that Sigurd alone will slay the keen dragon lying at Glisten-heath.
read in the book →
Corpus Poeticum Boreale, Volume 1 EARLY HISTORIC POEMS. / HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II.; lines 13023-13082 confidence: high

“Loki bred the Wolf with Angrbode, and begat Sleipni with Swadilfarer.”

Loki/Loft is connected to the Wolf, Sleipni, the Serpent, Hell, and Ogresses through breeding, begetting, bearing, and descent statements.
read in the book →
Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 3273-3375 confidence: high

Blind reports dreams of a beast from the east, a grimly snake in Sweden, a black clawed winged creature, a snake at Hagal's, a dragon's skin with Hagal's belt, and an iron ring about his neck; the king answers with interpretations and finally says the ring foretells Blind's hanging and that both are fey.

The dream sequence includes a snake in Sweden, a snake at Hagal's that devours Blind and the king's men, and a dragon's skin associated with Hagal's belt.
read in the book →
Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4659-4762 confidence: high

The passage lists old primitive figures: Hel as a black foul ogress; monstrous beasts that swallow the sun and moon; and the Earth-serpent, said to occur in South American myths as well as Old Norway.

The passage explicitly names the Earth-serpent as an archaic mythic figure.
read in the book →
Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4866-4984 confidence: low

A footnote says Hatta-lykill is of little interest except for names of heroes and lists many names, including Sigfred Snake i’ th’ Eye and other rulers or heroes.

The hero list includes the name or epithet Sigfred Snake i’ th’ Eye.
read in the book →
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: high

A Christian king strikes a huge idol brought to confront him at a moot; the image falls broken, and toads, paddocks, and adders leap from its hollow body. The author calls it a story like that of Dagon.

The Christian king breaks a hollow idol, from which toads, paddocks, and adders leap out.
read in the book →
Corpus Poeticum Boreale, Volume 1 oF / FRAGMENT OF A STARKAD LAY. / FRAGMENT OF A STARKAD LAY. / SCHOLIA,; lines 17066-17176 confidence: medium

The dreamer sleeps again and sees the same figure singing that sinful souls flutter between worlds and spirits are tortured in the jaws of the Serpent.

The second dream-song describes sinful souls between worlds and spirits tortured in the jaws of the Serpent.
read in the book →
Corpus Poeticum Boreale, Volume 1 SONG OF SAWS. / THE LESSON OF LODDFAEFNI. / FRAGMENT OF A LOST LAY. / FRAGMENTS OF A SPELL SONG.; lines 6952-7050 confidence: medium

The editor says Andwari, Hnikar as Woden in disguise, Fafni the giant snake with prescience of death, and Sigrdrifa the Athene-like Walkyrie each teach pupils.

Fafni is described as a giant snake with prescience of death who is among the figures teaching pupils.
read in the book →
Corpus Poeticum Boreale, Volume 1 SONG OF SAWS. / THE LESSON OF LODDFAEFNI. / FRAGMENT OF A LOST LAY. / FRAGMENTS OF A SPELL SONG.; lines 7163-7283 confidence: medium

Fafni says he carried the helm of terror over men while lying on the hoard and spouted venom while lying on his father's hoards; Sigfred calls him a fierce Dragon.

Fafni is addressed as a fierce Dragon lying on hoards; Regin credits Sigfred with slaying him and winning victory.
read in the book →
Corpus Poeticum Boreale, Volume 1 SONG OF SAWS. / THE LESSON OF LODDFAEFNI. / FRAGMENT OF A LOST LAY. / FRAGMENTS OF A SPELL SONG.; lines 7427-7536 confidence: medium

The sister tells Gunnar, “Thou art betrayed,” urges him to leave the hall, and says that though Atli should be in the pit of serpents, “now that serpent-pit is dug for thee.”

The sister says Atli should have been set in the serpent-pit, but now that serpent-pit is dug for Gunnar.
read in the book →
Corpus Poeticum Boreale, Volume 1 SONG OF SAWS. / THE LESSON OF LODDFAEFNI. / FRAGMENT OF A LOST LAY. / FRAGMENTS OF A SPELL SONG.; lines 7538-7659 confidence: high

“The band of warriors put the king alive into the pit that was crawling with serpents,” and Gunnar smites the harp with his hands.

The warriors put Gunnar alive into a serpent-filled pit, where he strikes the harp with his hands.
read in the book →
Corpus Poeticum Boreale, Volume 1 SONGS FROM SAXO. / APPENDIX. / LOST LAYS FROM W. P. 391 / LOST LAYS FROM W. P. 395; lines 18905-19014 confidence: high

“Sigfred overcame the Serpent” and “Grani would not gallop into the fire while Gundhere was on him.”

The passage explicitly states that Sigfred overcame the Serpent.
read in the book →
Corpus Poeticum Boreale, Volume 1 SONGS FROM SAXO. / APPENDIX. / LOST LAYS FROM W. P. 391 / LOST LAYS FROM W. P. 395; lines 19016-19128 confidence: high

“I was to wed the man that should ride the steed Grani, with Fafni’s treasure, and ride through the Waver-Lowe that was about me ... But no man dared to ride it save Sigfred only. He rode through the fire.”

Sigfred is credited with slaying the Serpent, Regin, and five kings, and the preceding marriage condition includes Fafni’s treasure.
read in the book →
Corpus Poeticum Boreale, Volume 1 SONGS FROM SAXO. 384 / SONGS FROM SAXO. / APPENDIX. / LOST LAYS FROM W. P. 391; lines 18466-18613 confidence: high

Sigfred is introduced after killing the Dragon and riding to Heimi, who fostered Brunhild, married Benchhild, and had a son Alswind; Brunhild’s warlike background with helm and mail-coat is also explained.

The passage states that Sigfred killed the Dragon; Brunhild’s embroidery includes the slaying of the Serpent and taking of the Treasure, and the displayed hoard is linked to Fafni.
read in the book →
Corpus Poeticum Boreale, Volume 1 THE LATEST EPICS. / THE LAY OF GRIPI. / THE LAY OF GRIPI. 287 / THE LONG LAY OF BRUNHILD.; lines 15297-15399 confidence: high

Brunhild addresses Gunnar and foretells Gudrun's reconciliation, Swanhild's birth, Gudrun's marriage to Atli, Gunnar and Oddrun's secret love, Gunnar's serpent-pit fate, and Gudrun's killing of Atli and his sons.

Atli is foretold to put Gunnar into a narrow pit of serpents.
read in the book →
Corpus Poeticum Boreale, Volume 1 THE LAY OF GRIPI. / THE LAY OF GRIPI. 287 / THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY.; lines 15538-15647 confidence: high

Atli and his men plot to avenge his sister's dishonour while hiding the treachery from Gudrun; the Giuki heirs ride in, Hogni's heart is cut out, and Gunnar is put in a pit of snakes.

Gunnar is put in a pit of snakes, plays the harp hoping Oddrun will save him, and a serpent pierces his heart before rescue is possible.
read in the book →
Corpus Poeticum Boreale, Volume 1 THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN.; lines 15817-15942 confidence: medium

Grimhild brings Gudrun a cold bitter beaker that makes her forget wrongs; it is blended with earth's might, ice-cold sea-water, sacrificial blood, red unreadable letters, snakes, corn ears, evil spells, hearth soot, sacrificial entrails, and hog liver.

The horn or beaker is described as engraved and painted in red with unreadable letters, long snakes, and corn ears.
read in the book →
Corpus Poeticum Boreale, Volume 1 THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN.; lines 16300-16416 confidence: high

Gleamwor says she dreamed of a gallows set up, Gunnar going to hang on it, and Gunnar eaten alive by serpents, followed by a doom-like crash.

Gleamwor dreams that Gunnar is eaten alive by serpents while warning him of danger.
read in the book →
Corpus Poeticum Boreale, Volume 1 THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN.; lines 16418-16523 confidence: high

Atli orders his men to hurt Gudrun by taking Hogni, cutting out his heart, tying fierce Gunnar to the gallows, and calling snakes to their meal.

Atli orders Gunnar tied to the gallows and snakes called to their meal.
read in the book →
Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE.; lines 11967-12103 confidence: high

Woden fights the Wolf, Frey encounters Swart, and Widar fights the Beast, thrusting his sword down the Monster’s jaws to the heart to avenge his father.

Woden fights the Wolf, Frey encounters Swart, Widar kills the Monster, and Thor slays the Dragon or serpent.
read in the book →
Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE.; lines 12105-12203 confidence: high

“A river, called Slide, whose waters are knives and swords, flows through Venom Dales. There shall the murderers and the mansworn wade through heavy streams, while Nidhogg ... the serpent is sucking the corses of the dead, and a Wolf is ravening on men.”

Nidhogg is a serpent or dragon who sucks the corpses of the dead and flies with corpses on his wings.
read in the book →
Corpus Poeticum Boreale, Volume 1 VIII. / THE FLYTING OF IVAR AND WODEN. / SEPT POR ETE / FRAGMENTS OF LOST MYTHOLOGICAL POEMS.; lines 9665-9745 confidence: high

Includes: Godfred is likened to Heimdall; K. I. is called “the serpent ... called the Earthserpent”; the addressee is challenged to “prove our might”; and “I am nine mothers’ child, I am nine sisters’ son.”

K. I. is called the serpent and the Earth-serpent, then challenged to approach and prove might.
read in the book →
Corpus Poeticum Boreale, Volume 1 XXX INTRODUCTION. / XXXIV INTRODUCTION. / INTRODUCTION. / VOLUME I.; lines 5597-5674 confidence: medium

“Loddfafni’s Lesson— / 1. Hoard-Fafnir [Dragon of the / Treasure], / 52. mindless fools. / 82. I bid thee be wary and not unwary. / 102, bring down every plague upon / thy limbs,”

The readings name Hoard-Fafnir as “Dragon of the Treasure” and mention the Treasure-Dragon’s horn.
read in the book →
Heimskringla; Or, The Chronicle of the Kings of Norway HALFDAN THE BLACK SAGA. / PRELIMINARY REMARKS. / ENDNOTES: / HARALD HARFAGER'S SAGA.; lines 935-1055 confidence: medium

Hornklofe's verse describes enemy fleets on the dark-blue sea, ships with dragon or beast-like prows, shields along the ships, berserks roaring, wolf-skinned champions howling, Harald launching ships, Haklang falling, Kjotve fleeing to island rocks, wounded men in ships, and fugitives running from the battle.

The poem and endnotes describe war-ships with dragon, serpent, or wild-animal heads on their prows and state that such ships were called dragons.
read in the book →
Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 9249-9378 confidence: medium

King Olaf's ship has 100 ring-mail-clad men in foreign helmets; their shields and helmets bear holy crosses; Olaf has a white serpent banner, hears mass, feeds the men, sounds war-horns, and rows out to seek the earl.

King Olaf's white banner is explicitly described as bearing a serpent figure.
read in the book →
Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 27095-27200 confidence: medium

Eystein builds a large ship at Nidaros like Olaf Trygvason's Long Serpent, with a gilded dragon's head and crooked tail, and also makes many large dry-docks.

Eystein's large ship is explicitly modeled on the Long Serpent and bears a gilded dragon's head and crooked tail.
read in the book →
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 4969-5034 confidence: high

At Vapnafjord a huge dragon with serpents, paddocks, and toads rushes against him and blows poison toward him, so he turns away.

At Vapnafjord, a huge dragon accompanied by serpents, paddocks, and toads blows poison toward the scout.
read in the book →
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 6467-6551 confidence: high

Olaf has Raud bound face-up with his mouth forced open; a serpent is forced in using a hollow angelica root or horn and a red-hot iron, goes down his throat, gnaws out through his side, and kills him.

A serpent is forced into Raud's mouth and down his throat and kills him by gnawing out through his side.
read in the book →
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 6467-6551 confidence: medium

Olaf takes gold, silver, weapons, and valuables; has Raud's men baptized or punished if they refuse; seizes Raud's ornate dragonship and names it the Serpent.

King Olaf seizes Raud's ornate dragonship and names it the Serpent after taking Raud's property.
read in the book →
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 6675-6767 confidence: medium

Olaf is described as more expert in exercises than remembered men in Norway; he ascends Smalsarhorn and sets his shield on the peak, rescues a stranded follower, runs across oars of the Serpent, plays with three daggers, walks ship rails, fights with both hands, and casts two spears.

Olaf has a ship larger than any in the country built at Hladhamrar; the section heading names it Long Serpent, and another vessel called the Serpent is mentioned in his feats.
read in the book →
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 6769-6889 confidence: high

The ship is described as a dragon built after the captured Halogaland ship, larger and more carefully made; the king names them Serpent the Long and Serpent the Short; Serpent the Long has thirty-four benches, gilt head and arched tail, high bulwarks, and is called the best and costliest ship made in Norway.

The warship is explicitly called a dragon, named Serpent the Long, paired with Serpent the Short, and marked by a gilt head and arched tail.
read in the book →
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 6997-7056 confidence: medium

The passage names Ulf the Red as King Olaf's banner-bearer in the Long Serpent, lists many men aboard, and says the crew was reputed distinguished for bravery, strength, and daring.

The Long Serpent and Short Serpent are serpent-named ships, and the Long Serpent's crew is singled out as chosen and exceptionally brave, strong, and daring.
read in the book →
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 7260-7382 confidence: medium

Four ships appear, one with a large richly gilt dragon-head; Svein says the dragon will carry him, others praise the Long Serpent, and Eirik says the Danish force alone could not take it from Olaf.

The Long Serpent is a named, exceptional, dragon-headed vessel by which Olaf Trygvason is recognized, and it is treated as a prize worthy of the chiefs' attention.
read in the book →
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 7384-7506 confidence: medium

King Olaf stands high on the Serpent's quarterdeck in distinctive gilt and gold war-gear, questions who leads the opposing forces, and identifies Svein's Danes, Olaf the Swede's forces, and Earl Eirik's Norsemen.

The Long Serpent or Serpent is King Olaf's central ship, repeatedly named as the focal vessel attacked, surrounded, and left as the final defended ship.
read in the book →
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 7508-7616 confidence: low

Verse says armed lads leap overboard beneath the Serpent's keel and that the king still steers the Serpent while beset by foes.

The battle repeatedly centers on the ship called the Serpent or Long Serpent, whose keel, mast, gangways, sides, and decks are the setting of the action.
read in the book →
Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE BLIND AND OF HARALD GILLE. / PRELIMINARY REMARKS / SAGA OF SIGURD, INGE, AND EYSTEIN, THE SONS OF HARALD / PRELIMINARY REMARKS.; lines 28933-29037 confidence: medium

The verse says the water serpent slipped away from Portyrja; the endnote explains Vatnorm means water-serpent and was also a favored war-ship name.

The couplet and endnote connect Vatnorm's name with water-serpent imagery and with war-ship naming.
read in the book →
Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 22945-23048 confidence: medium

At Nidaros, Harald builds a buss the same size as the Long Serpent, with dragon-head, dragon-tail, gilt bow-sides, and the best equipment.

Harald's ship has dragon-head and dragon-tail, is compared with the Long Serpent, and is celebrated in verse as serpent-headed and dragon-like.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2942-3047 confidence: high

Utgard-Loki explains that he used magic: he was Skrymir protected by a mountain; Loki faced Logi, wild fire; Thialfi raced Hugi, thought; Thor's horn was linked to the ocean; the cat was the Midgard snake; and Elli was old age.

The cat in Thor's trial is revealed as the Midgard snake encircling the world, nearly pulled out of the sea by Thor.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2942-3047 confidence: high

Utgard-Loki explains the hidden identities of the contests: Logi as wild fire, Hugi as thought, the drinking horn as connected to the ocean, the cat as the Midgard snake, and Elli as old age.

The cat lifted by Thor is revealed as the Midgard snake encircling the world, which Thor nearly pulled out of the sea.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3495-3611 confidence: high

Odin casts Hel into Nifl-heim to reign over nine dead worlds and casts Iörmungandr into the sea, where the serpent grows until he encircles the earth with tail in mouth.

Iörmungandr is cast into the sea, grows to giant size, encircles the earth, and can bite his own tail.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3495-3611 confidence: high

Loki and Angur-boda have Fenris, Hel, and Iörmungandr; the monsters grow too large for their cave, and Odin sends Hel to Nifl-heim and Iörmungandr to the sea, where the serpent encircles the earth.

Iörmungandr is cast into the sea and grows until he encircles the earth and bites his own tail.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4864-4983 confidence: medium

Frey, god of peace and prosperity, reappears on earth, rules Swedes as Ingvi-Frey and Danes as Fridleef, marries Freygerda after rescuing her from a dragon, and has a son, Frodi.

Frey rescues Freygerda from a dragon, marries her, and fathers Frodi.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR; lines 5896-6019 confidence: medium

The world tree's leaves flutter, its eagle flaps, Nidhug pauses at the roots, Grid rejoices at Vidar's future, and a stanza says Vidar and Vale dwell after Surt's fire is slaked.

The world tree has fluttering leaves, an eagle on the topmost bough, and the serpent Nidhug performing destructive work at its roots.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR; lines 5896-6019 confidence: medium

As Wyrd speaks, the world tree's leaves flutter, the eagle on its top bough flaps, and the serpent Nidhug pauses from destroying the roots; Grid rejoices over Vidar's survival and rule when Surt's fire is slaked.

The world tree reacts to Wyrd's prophecy while Nidhug, a serpent, is described as working destruction at its roots.
read in the book →
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: high

Loki marries the giantess Angur-boda in Jötun-heim; she bears Hel, Iörmungandr, and Fenris, described as three monsters.

Loki and Angur-boda produce Hel, the Midgard snake Iörmungandr, and the wolf Fenris, called three monsters.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI; lines 8422-8532 confidence: medium

Skadi places a venom-dripping serpent over Loki; Sigyn catches the drops in a cup except when emptying it, and Loki's resulting writhing is said to cause earthquakes.

Skadi sets a serpent over Loki, and Sigyn, his faithful wife, catches the venom to reduce his torment.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI; lines 8422-8532 confidence: high

Skadi places a venom-dripping serpent over Loki; Sigyn catches the drops in a cup except when emptying it, and Loki's resulting writhing is said to cause earthquakes.

The passage says Loki's pain from venom causes writhing that shakes the earth and produces earthquakes.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI; lines 8422-8532 confidence: high

Skadi hangs a serpent over Loki so venom drops onto his face; Sigyn catches the drops in a cup except when emptying it, and Loki's writhing then causes earthquakes.

A serpent is fixed above Loki so that venom continually drops toward his face.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6660-6800 confidence: high

Hel is named as daughter of Loki and Angurboda and is born in a dark Jötun-heim cave with Iörmungandr and Fenris; the trio is associated with pain, sin, and death.

Iörmungandr is identified as a serpent cast into the sea, where its writhing is said to cause severe tempests.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6660-6800 confidence: high

Odin learns of Loki's brood and banishes them: the serpent to the sea, Fenris to chains with Tyr's aid, and Hel to Nifl-heim, where she receives power over nine worlds.

Iörmungandr is cast into the sea, and its writhing is said to cause terrible tempests.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6802-6953 confidence: medium

Criminal or impure dead are banished to Nastrond, wade through venom streams in a serpent-made cave or hall, and are washed into Hvergelmir where Nidhug feeds on their remains; the stanza names bloodthirsty men, perjurers, and a seducer.

Nastrond is made or entwined with serpents, and Nidhug gnaws Yggdrasil’s root while also feeding on corpses or bones.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6802-6953 confidence: medium

Criminal or impure spirits are banished to Nastrond, wade through venom streams and serpent structures, and are washed to Hvergelmir where Nidhug feeds on the dead after gnawing Yggdrasil's root.

The passage assigns criminal or impure dead to Nastrond, where venom streams, serpent architecture, and Nidhug's corpse-feeding form a punitive afterlife setting.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6802-6953 confidence: high

Criminal or impure spirits are banished to Nastrond, wade through venom streams and serpent structures, and are washed to Hvergelmir where Nidhug feeds on the dead after gnawing Yggdrasil's root.

Nidhug is said to stop gnawing the root of Yggdrasil in order to feed on the dead.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6955-7082 confidence: medium

Thor goes fishing with Hymir, kills Himinbrioter for bait, rows far out to sea, and ignores Hymir's warning about the Midgard snake.

Thor kills the ox Himinbrioter, takes its head as bait, and rows toward the location of the Midgard snake despite Hymir's warning.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6955-7082 confidence: high

Hymir goes fishing at dawn; Thor joins him, kills Hymir's largest ox Himinbrioter, cuts off its head, and rows far out to sea.

Thor rows out with Hymir, uses an ox head as bait, ignores warnings, and moves toward the Midgard snake.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 7085-7194 confidence: high

Thor baits a powerful hook with an ox head, hooks Iörmungandr, identifies the prey as the Midgard snake by its resistance and stormy writhing, and braces himself through the boat onto the sea bed.

Thor hooks the Midgard snake, confronts its venom-breathing head, and is prevented from annihilating it only when Hymir cuts the line.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 7085-7194 confidence: high

Thor baits a hook with an ox head and fishes for Iörmungandr while Hymir catches two whales; Thor's struggle with the serpent makes him press through the boat and stand on the sea bed.

Thor hooks Iörmungandr, the Midgard snake, struggles to draw it from the sea, and prepares to strike its venomous head.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10094-10213 confidence: medium

Sigurd burns his fingers while testing the roast; Fafnir's blood touches his lips and he discovers he can understand the birds' songs.

The passage centers on Fafnir's dragon blood, heart, and treasure hoard, all of which Sigurd uses or takes after the dragon's death.
read in the book →
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 10667-10774 confidence: high

Atli has Gunnar thrown bound into a den of venomous snakes; Gunnar plays a harp with his toes and lulls the reptiles except one snake, said to be Atli’s mother in snake form, which bites him and ends his song.

Gunnar is thrown into a den of venomous snakes and plays a harp with his toes, lulling all but one reptile.
read in the book →
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 10667-10774 confidence: medium

Atli has Gunnar thrown bound into a den of venomous snakes; Gunnar plays a harp with his toes and lulls the reptiles except one snake, said to be Atli’s mother in snake form, which bites him and ends his song.

The snake that kills Gunnar is said to be Atli’s mother in snake form.
read in the book →
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 10667-10774 confidence: high

Gunnar is cast bound into a den of venomous snakes, plays a harp with his toes, lulls the reptiles except one, and is bitten by a snake said to be Atli's mother in that form.

Gunnar is placed bound in a den of venomous snakes and plays a harp with his toes, putting most of the reptiles to sleep.
read in the book →
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 10667-10774 confidence: medium

Gunnar is cast bound into a den of venomous snakes, plays a harp with his toes, lulls the reptiles except one, and is bitten by a snake said to be Atli's mother in that form.

The passage says Atli's mother had taken the form of the snake that bites Gunnar.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9430-9545 confidence: high

Sigmund orders Sinfiotli to bake bread from meal; Sinfiotli kneads a hidden adder into the loaf. Sigmund warns him not to eat it and explains their differing protections from reptile sting and poison.

Sinfiotli must bake meal containing a hidden adder, and the passage contrasts Sigmund's venom immunity with Sinfiotli's immunity to reptile stings.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9430-9545 confidence: high

Sigmund has Sinfiotli make bread from meal containing a hidden adder; Sinfiotli kneads the adder into the loaf. Sigmund says Sinfiotli should not eat it, because Sigmund can drink venom unharmed while Sinfiotli can resist reptile stings but not poison eaten in bread.

Sinfiotli passes a test involving a hidden adder in meal, while Sigmund and Sinfiotli are described as having unusual immunity to adders, stings, or venom.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9986-10091 confidence: high

Fafnir's years of gloating over treasure change him into a horrible dragon, the terror of Gnitaheid or the Glittering Heath.

Fafnir's prolonged gloating over treasure changes him into a horrible dragon who terrifies Gnitaheid.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9986-10091 confidence: high

Regin and Sigurd ride through rising mountains to a desert haunt of Fafnir; Sigurd goes alone and meets a one-eyed stranger who tells him to dig trenches in the dragon's track to the river and strike from below.

Following the one-eyed stranger's advice, Sigurd hides in a trench and thrusts his sword into Fafnir's breast as the dragon passes overhead.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9986-10091 confidence: high

Regin waits for a hero to avenge him on Fafnir, whom gloating over treasure has changed into a horrible dragon haunting Gnîtaheid.

Fafnir becomes a treasure-associated dragon, and Sigurd kills him by ambush with a sword.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 11960-12095 confidence: high

Nidhug gnaws through the root of Yggdrasil; the tree quivers, and cocks in Valhalla, Midgard, and Nifl-heim crow alarms.

Nidhug gnaws the root of the ash Yggdrasil, causing the tree to quiver to its topmost bough.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 11960-12095 confidence: high

Iörmungandr is aroused, lashes the seas into huge waves, crawls onto land, and hastens to join the fray.

Iörmungandr, the Midgard snake, writhes from the sea, creates huge waves, crawls onto land, and joins the fray.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 11960-12095 confidence: high

Iörmungandr, the Midgard snake, is aroused, lashes the sea into huge waves, crawls onto land, and hastens to the dread fray.

Iörmungandr rises from the sea, creates huge waves, and hastens to the final fight.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12098-12221 confidence: high

Iörmungandr's struggles in the ocean raise huge waves, bloody froth, poisoned breath, and deadly mists over the earth.

Iörmungandr's struggles raise waves, spread venomous mists, and place the serpent among the final enemies of the gods.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12098-12221 confidence: high

Iörmungandr's struggles raise waves that set Nagilfar afloat; Nagilfar is made of dead people's nails; Loki boards it with the fiery host from Muspells-heim and steers toward battle.

Iörmungandr stirs the sea, poisons earth and heaven with vapours, and fights Thor as the Midgard snake.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12224-12362 confidence: high

The gods cannot help Allfather; Frey is slain by Surtr, Heimdall and Loki fight, Tyr and Garm share a tragic end, and Thor kills the Midgard snake before dying from its venom.

Thor kills the Midgard snake with Miölnir but dies after being overcome by venom from the dying serpent.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12224-12362 confidence: high

Final combats: Frey is slain by Surtr; Heimdall and Loki die; Tyr and Garm die; Thor slays the Midgard snake with Miölnir, steps back nine paces, and dies from its venom.

Thor kills the Midgard snake with Miölnir but dies after being overwhelmed by its venom.
read in the book →
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 12430-12540 confidence: high

Mana-heim is surrounded by the sea, with the huge Midgard snake coiled at the bottom and biting its tail; Greek earth is round and compassed by Oceanus, a mighty river.

The passage describes the Midgard snake coiled around the sea surrounding Mana-heim and compares this with Oceanus surrounding the Greek earth.
read in the book →
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 12430-12540 confidence: high

Mana-heim is described as surrounded by sea, beneath which the Midgard snake lies coiled and bites its tail; Greek earth is described as encircled by Oceanus, a mighty river.

The Midgard snake is described as coiled at the bottom of the sea surrounding Mana-heim and biting its own tail.
read in the book →
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

Vidar is compared with Hercules: Hercules tears the Nemean lion with club, while Vidar rends Fenris wolf at Ragnarok with aid of one large shoe.

Vidar tears the Fenris wolf at Ragnarok and is compared with Hercules tearing the Nemean lion.
read in the book →
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: high

Greek tempests are attributed to Neptune, northern tempests to Iörmungandr or Ægir; Ægir and Neptune have sea dwellings and are surrounded by water beings.

The passage attributes tempests to Neptune's wrath, Ægir's anger, or Iörmungandr's writhings.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12980-13082 confidence: high

Loki is said to bring evil into the Northern world and to be bound underground under snake venom; this is compared with Prometheus's punishment.

Loki is bound underground and tortured by venom from a snake after evil enters the world through him; the passage compares this punishment with Prometheus and others.
read in the book →
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.
read in the book →
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

Gunnar plays such marvellous harp strains that serpents are lulled to sleep, compared with Orpheus or Amphion.

Gunnar's harp playing lulls serpents to sleep.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 739-863 confidence: high

Nidhug, a dragon in Hvergelmir, and countless worms gnaw Yggdrasil's roots, aiming to kill the tree; its death would signal the gods' downfall.

Nidhug and worms gnaw Yggdrasil's roots, and the tree's death would signal the downfall of the gods.
read in the book →
The Poetic Edda ATLAKVITHA EN GRNLENZKA / THE GREENLAND LAY OF ATLI / INTRODUCTORY NOTE / NOTES; lines 18920-19028 confidence: high

Gnitaheith is described as Fafnir's dragon lair; ownership after Fafnir is discussed as possibly passing through Sigurth and the Gjukungs, with uncertainty, and ship-stems carved like dragons are mentioned.

Gnitaheith is identified as Fafnir's dragon lair, and the notes discuss uncertain subsequent ownership by Sigurth, the Gjukungs, and possibly Atli.
read in the book →
The Poetic Edda ATLAKVITHA EN GRNLENZKA / THE GREENLAND LAY OF ATLI / INTRODUCTORY NOTE / NOTES; lines 19030-19140 confidence: high

The note refers to Gunnar’s death in a den of snakes and directs comparison to Drap Niflunga.

The notes repeatedly connect Gunnar’s death with a den of snakes or serpent den and mention harp-playing in that death scene.
read in the book →
The Poetic Edda ATLAMOL EN GRNLENZKU / THE GREENLAND BALLAD OF ATLI / INTRODUCTORY NOTE / NOTES; lines 19882-19999 confidence: low

The notes discuss a dialogue around Glaumvor's dream, possible missing lines, a suggested answer mentioning gallows and serpents, the phrase 'Gods doom' as an odd use of ragna rök, and a possible phrase 'bloody spears' from the Volsungasaga paraphrase.

The notes mention gallows and serpents in an editorially suggested answer to Glaumvor's dream and 'bloody spears' as a possible phrase from a Volsungasaga paraphrase.
read in the book →
The Poetic Edda ATLAMOL EN GRNLENZKU / THE GREENLAND BALLAD OF ATLI / INTRODUCTORY NOTE / NOTES; lines 20111-20227 confidence: high

A stanza about Gunnar being cast into the serpents den has probably been lost; the note cross-references Gunnar's harp-playing and death, and says the Volsungasaga explains that his hands were bound.

The notes refer to a likely lost stanza about Gunnar being cast into a serpents den and to related accounts of Gunnar's harp-playing and death.
read in the book →
The Poetic Edda ATLAMOL EN GRNLENZKU / THE GREENLAND BALLAD OF ATLI / INTRODUCTORY NOTE / NOTES; lines 20337-20389 confidence: medium

The note says the only other reference to Atli's mother is in Oddrunargratr 30, where she appears as the adder that stings Gunnar to death, and in prose based on that stanza.

Atli's mother is said to appear as an adder that stings Gunnar to death in another referenced passage.
read in the book →
The Poetic Edda BROT AF SIGURTHARKVITHU / FRAGMENT OF A SIGURTH LAY / INTRODUCTORY NOTE / NOTES; lines 15968-16054 confidence: high

The Volsungasaga has a different stanza with the snake called wood-fish; eating snakes and beasts of prey was supposed to induce ferocity; Gotthorm, Grimhild's son and Gunnar's half-brother, kills because he has not sworn brotherhood with Sigurth.

The notes state that eating snakes and flesh of beasts of prey was commonly supposed to induce ferocity, in connection with a variant stanza.
read in the book →
The Poetic Edda FAFNISMOL / THE BALLAD OF FAFNIR / INTRODUCTORY NOTE / NOTES; lines 15003-15124 confidence: high

Fafnir is Regin’s brother; the Volsungasaga variant has blood rather than venom pouring on Sigurth; Sigurth asks Regin about dragon-blood danger, is taunted, digs a trench, and an old man identified as Othin advises additional trenches to carry off the blood.

The note summarizes Sigurth’s danger from dragon blood or venom and the digging of trenches to divert it after Fafnir’s death.
read in the book →
The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4291-4389 confidence: medium

Note 34 says little is known of the listed serpents, gives conjectural glosses for Goin, Moin, Grafvitnir, Grabak, Grafvolluth, Ofnir, and Svafnir, and notes that Othin uses Ofnir and Svafnir as names in stanza 54.

The notes say stanza 35 concludes the Yggdrasil passage and stanza 34 lists serpents, though they add that little else is known of these serpents.
read in the book →
The Poetic Edda GUTHRUNARKVITHA I / THE FIRST LAY OF GUTHRUN / INTRODUCTORY NOTE / NOTES; lines 16266-16376 confidence: high

The note explains 'Flame of the snakes bed' as gold, so called because serpents and dragons were traditional guardians of treasure and lay on it.

The note states that serpents and dragons were traditional guardians of treasure and explains a gold-kenning on that basis.
read in the book →
The Poetic Edda HARBARTHSLJOTH / THE POEM OF HARBARTH / INTRODUCTORY NOTE / NOTES; lines 5497-5624 confidence: medium

Thor’s Journey in the East is linked to Snorri’s episode with Skrymir and Utgartha-Loki, where Thor lifted the cat that turned out to be Mithgarthsorm; Hymiskvitha is said to relate another incident of the journey.

The note says Thor lifted a cat in Utgartha-Loki’s house that turned out to be Mithgarthsorm.
read in the book →
The Poetic Edda HELGAKVITHA HJORVARTHSSONAR / THE LAY OF HELGI THE SON OF HJORVARTH / INTRODUCTORY NOTE / OF HJORVARTH AND SIGRLIN; lines 10849-11028 confidence: high

Among the swords is one best sword, a gold-shining shield-destroyer; its hilt has fame, haft courage, point fear for foes, with a blood-flecked snake on the blade and a serpent's tail twisted around the flat.

The best sword revealed by the Valkyrie has a blood-flecked snake on its blade and a serpent's tail twisted around its flat.
read in the book →
The Poetic Edda HELGAKVITHA HUNDINGSBANA I / THE FIRST LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE / NOTES; lines 12154-12204 confidence: medium

Note to stanza 52: manuscript/editorial stanza division problems; fire-beasts are glossed as dragons meaning ships, and Norse warships are said to have been called dragons because of shape and carved stems.

The note explains fire-beasts as dragons meaning ships and says Norse warships were often called dragons because of form and carved stems.
read in the book →
The Poetic Edda HOVAMOL / THE BALLAD OF THE HIGH ONE / INTRODUCTORY NOTE / NOTES; lines 2765-2877 confidence: high

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 changes into a snake to pass through the mountain and into an eagle to fly away, while also using the alias Bolverk.
read in the book →
The Poetic Edda HYMISKVITHA / THE LAY OF HYMIR / INTRODUCTORY NOTE / NOTES; lines 5988-6107 confidence: medium

In Snorri's paraphrase Hymir resists fishing with Thor, saying Thor is too small and would freeze at mid-ocean; the notes gloss bait as chaff or dung and the fortress as an ox's head, with Thor intending to fish.

The notes link Thor and Hymir to a fishing episode with bait, an ox's head, mid-ocean, and later identify Thor as the destroyer of the sea-lying Midgard serpent.
read in the book →
The Poetic Edda HYMISKVITHA / THE LAY OF HYMIR / INTRODUCTORY NOTE / NOTES; lines 5988-6107 confidence: high

Tyr is the god of battle; he loses his hand in Fenrir's mouth so the gods can bind the wolf and later fights Garm in the last battle; Hymir is a giant in this episode, and the note treats Tyr calling Hymir father as difficult.

Thor slays and is slain by the Midgard serpent, and Tyr and Garm kill each other in the last battle.
read in the book →
The Poetic Edda HYMISKVITHA / THE LAY OF HYMIR / INTRODUCTORY NOTE / NOTES; lines 5988-6107 confidence: medium

Thor is Warder of men and Worm's destroyer; he slays and is slain by the Midgard serpent in the last battle; the serpent lies in the sea, surrounds the earth, and is sibling to Fenrir and Hel as offspring of Loki and Angrbotha.

The Midgard serpent, Fenrir, and Hel are described as children of Loki and the giantess Angrbotha.
read in the book →
The Poetic Edda HYMISKVITHA / THE LAY OF HYMIR / INTRODUCTORY NOTE / NOTES; lines 6109-6174 confidence: high

No manuscript gap is marked, but a lost line is probable. In Snorri’s version, Thor pulls so hard he breaks through the boat floor, pulls up the serpent, Hymir cuts the line, the serpent escapes, Thor knocks Hymir overboard with his hammer, and Thor wades ashore.

The Snorri variant summarized in the note has Thor pulling the serpent up from the boat before Hymir cuts the line.
read in the book →
The Poetic Edda INTRODUCTORY NOTE / GRIPISSPO / GRIPIRS PROPHECY / INTRODUCTORY NOTE; lines 13312-13474 confidence: medium

Gripir says Sigurth will fight alone the fiery dragon lying at Gnitaheith and will be the slayer of Regin and Fafnir.

Gripir foretells that Sigurth alone will fight the fiery dragon lying at Gnitaheith and will slay Fafnir.
read in the book →
The Poetic Edda INTRODUCTORY NOTE / NOTES / PRONOUNCING INDEX OF PROPER NAMES / PRONOUNCING INDEX; lines 21490-21814 confidence: high

'G-in, a serpent'; 'Gr-bak, a serpent'; 'Graf-vit-nir, a serpent'; 'Graf-vol-luth, a serpent.'

The index explicitly lists four named entries as serpents.
read in the book →
The Poetic Edda INTRODUCTORY NOTE / NOTES / PRONOUNCING INDEX OF PROPER NAMES / PRONOUNCING INDEX; lines 22382-22698 confidence: high

"Mith-garths-orm, a serpent"; "M-in, a serpent"; "Ofn-ir, a serpent."

Multiple entries directly identify named beings as serpents.
read in the book →
The Poetic Edda INTRODUCTORY NOTE / NOTES / PRONOUNCING INDEX OF PROPER NAMES / PRONOUNCING INDEX; lines 22700-23006 confidence: low

The index includes the entry 'Svaf-nir, a serpent'.

The index explicitly includes 'Svaf-nir, a serpent'.
read in the book →
The Poetic Edda LAYS OF THE GODS / VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE; lines 1099-1112 confidence: high

From below the dark dragon Nithhogg flies from Nithafjoll; he bears the bodies of men on his wings, called a bright serpent; the speaker says she must sink.

Nithhogg, a dragon/serpent, comes from below and carries the bodies of men on his wings.
read in the book →
The Poetic Edda NOTES / ATLAKVITHA EN GRNLENZKA / THE GREENLAND LAY OF ATLI / INTRODUCTORY NOTE; lines 18662-18798 confidence: medium

The sister warns Gunnar that he is betrayed and should flee, says the snake den is destined for him, and Gunnar answers that help from the Rhine is too far away.

The sister says Atli should have been sent to the snake den but that the snake den is now destined for Gunnar.
read in the book →
The Poetic Edda NOTES / ATLAKVITHA EN GRNLENZKA / THE GREENLAND LAY OF ATLI / INTRODUCTORY NOTE; lines 18800-18917 confidence: high

Atli orders a wagon for the bound Gunnar, rides with warriors, and Gunnar is cast alive into a den with serpents, where he strikes harp-strings; Atli then returns home.

Gunnar is cast alive into a den containing serpents and strikes the harp-strings there.
read in the book →
The Poetic Edda NOTES / ATLAMOL EN GRNLENZKU / THE GREENLAND BALLAD OF ATLI / INTRODUCTORY NOTE; lines 19306-19474 confidence: medium

Kostbera dreams of a burning bed-covering and house fire, a bear entering and breaking pillars, and an eagle flying through the house and sprinkling blood; she fears Atli's spirit. Hogni explains the images as burning linen, an east gale, and ox slaughter, and says Atli's heart is true.

Dreams feature a bear attacking the house, an eagle sprinkling blood, serpents eating flesh, and wolves howling near a pierced body.
read in the book →
The Poetic Edda NOTES / ATLAMOL EN GRNLENZKU / THE GREENLAND BALLAD OF ATLI / INTRODUCTORY NOTE; lines 19476-19610 confidence: medium

Atli orders warriors to increase Guthrun's grief, seize Hogni and cut out his heart, and bind Gunnar on the gallows to cast him to serpents; Hogni answers bravely.

Atli orders Gunnar bound on the gallows and cast to serpents.
read in the book →
The Poetic Edda NOTES / ATLAMOL EN GRNLENZKU / THE GREENLAND BALLAD OF ATLI / INTRODUCTORY NOTE; lines 19476-19610 confidence: high

Atli orders warriors to make Guthrun grieve, seize Hogni, cut out his heart with knives, bind Gunnar on a gallows, and cast him to serpents.

Atli orders Hogni's heart cut out and Gunnar bound on a gallows and cast to serpents.
read in the book →
The Poetic Edda NOTES / BROT AF SIGURTHARKVITHU / FRAGMENT OF A SIGURTH LAY / INTRODUCTORY NOTE; lines 15721-15838 confidence: medium

After Brynhild’s wedding to Gunnar, Guthrun and Brynhild quarrel; Guthrun reveals that Sigurth rode through the flames, and a quoted stanza says Sigurth slew the dragon while Gunnar lacked boldness for the flames.

A quoted stanza says Sigurth slew the dragon and that people will recall it while the world remains.
read in the book →
The Poetic Edda NOTES / DRAP NIFLUNGA / THE SLAYING OF THE NIFLUNGS / INTRODUCTORY NOTE; lines 17349-17443 confidence: high

Guthrun asks her sons to plead for the Gjukungs; they refuse. “Hognis heart was cut out,” and Gunnar is cast into a serpent den, plays the harp, and is stung by an adder.

Gunnar is cast into a serpent den, plays the harp to put the serpents to sleep, but is ultimately stung by an adder.
read in the book →
The Poetic Edda NOTES / DRAP NIFLUNGA / THE SLAYING OF THE NIFLUNGS / INTRODUCTORY NOTE; lines 17349-17443 confidence: high

“Atlis mother assumed this form” of an adder “in order to complete her sons vengeance,” according to Oddrunargratr.

The note says that in Oddrunargratr Atli’s mother assumes adder form to complete her son’s vengeance.
read in the book →
The Poetic Edda NOTES / FAFNISMOL / THE BALLAD OF FAFNIR / INTRODUCTORY NOTE; lines 14536-14693 confidence: medium

Sigurth and Regin go to Gnitaheith and find the track that Fafnir made when he crawled to water.

Fafnir crawls from his gold, blows venom, has head and tail, and is stabbed to the heart by Sigurth from a trench.
read in the book →
The Poetic Edda NOTES / FAFNISMOL / THE BALLAD OF FAFNIR / INTRODUCTORY NOTE; lines 14696-14932 confidence: high

Fafnir says he wore the fear-helm to frighten mankind while guarding gold, breathed venom by his father's hoard, and warns Sigurth that gold, wealth, and rings will be his bane.

Fafnir is called a glittering worm and dragon, guards gold, breathes venom, and is slain by Sigurth, who then seeks the hoard.
read in the book →
The Poetic Edda NOTES / GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE; lines 3934-4067 confidence: high

Many serpents are beneath the ash, named as Goin, Moin, Grabak, Grafvolluth, Ofnir, and Svafnir among others; Yggdrasil suffers harm from hart-biting, trunk-rotting, and Nithhogg gnawing beneath.

The passage names serpents beneath the ash and says they gnaw at the tree’s twigs; Nithhogg also gnaws beneath.
read in the book →
The Poetic Edda NOTES / GUTHRUNARHVOT / GUTHRUNS INCITING / INTRODUCTORY NOTE; lines 20504-20590 confidence: high

Guthrun remembers Sigurth killed on his couch, bright-hued crawling snakes at Gunnar’s heart, and a brave king’s heart cut from his living breast.

Guthrun remembers bright-hued crawling snakes creeping to Gunnar’s heart.
read in the book →
The Poetic Edda NOTES / GUTHRUNARKVITHA I / THE FIRST LAY OF GUTHRUN / INTRODUCTORY NOTE; lines 16188-16263 confidence: medium

Brynhild says Atli, son of Buthli and her brother, is guilty of the sorrow; she recalls seeing the flame of the snakes' bed flash around the hero in a Hunnish hall.

Brynhild recalls a flame of the snakes' bed around the hero and is later described with fire in her eyes and venomous breath when seeing Sigurth's wounds.
read in the book →
The Poetic Edda NOTES / HYMISKVITHA / THE LAY OF HYMIR / INTRODUCTORY NOTE; lines 5842-5985 confidence: high

Thor fixes the ox head on his hook; the foe of the gods, the girdler of the earth beneath, gapes at the bait.

Thor uses an ox head as bait, draws up the venomous serpent described as the foe of the gods and girdler of the earth, strikes it with his hammer, and the earth shakes before it sinks.
read in the book →
The Poetic Edda NOTES / LOKASENNA / LOKIS WRANGLING / INTRODUCTORY NOTE; lines 6650-6825 confidence: high

Loki hides as a salmon in Franang's waterfall; the gods capture and bind him with Vali's bowels, Narfi is changed to a wolf, Skathi fastens a poison-snake above Loki, Sigyn catches the venom in a shell when possible, and Loki's struggling causes earthquakes.

A poison-snake is fastened over Loki's face so that venom drops on him while he is bound.
read in the book →
The Poetic Edda NOTES / ODDRUNARGRATR / THE LAMENT OF ODDRUN / INTRODUCTORY NOTE; lines 18307-18380 confidence: high

Gjuki’s sons ride through the gateway; Hogni’s heart is hewn out, and another is cast into the serpents cave.

One victim is cast into a serpents cave; the wise hero plays a harp and hopes for the speaker’s rescue; Atli’s mother bites Gunnar’s heart.
read in the book →
The Poetic Edda NOTES / REGINSMOL / THE BALLAD OF REGIN / INTRODUCTORY NOTE; lines 14111-14290 confidence: high

Regin says Fafnir lies at Gnitaheith in dragon shape and has a fear-helm that terrifies all living creatures.

Fafnir lies at Gnitaheith in dragon shape with a fear-helm, while Regin prepares Sigurth with Gram and urges him to slay Fafnir.
read in the book →
The Poetic Edda NOTES / SIGURTHARKVITHA EN SKAMMA / THE SHORT LAY OF SIGURTH / INTRODUCTORY NOTE; lines 16667-16805 confidence: high

The speaker foretells Guthrun's future with Atli, recalls betrayal, predicts secret love between Gunnar and Oddrun, Gunnar's casting into a snake-den by Atli, and Atli's death by Guthrun's blade in bed.

The speaker foretells that Atli will cast Gunnar down in a den of snakes.
read in the book →
The Poetic Edda ODDRUNARGRATR / THE LAMENT OF ODDRUN / INTRODUCTORY NOTE / NOTES; lines 18504-18555 confidence: high

The Volsungasaga does not follow the version involving Atli's mother; there Gunnar puts all serpents but one to sleep with his harp, and an evil adder bites him to the heart so that he dies; the note also mentions a possible scribal error.

In the cited Volsungasaga version, Gunnar subdues most serpents with harp playing, but one evil adder bites him to the heart and he dies.
read in the book →
The Poetic Edda ODDRUNARGRATR / THE LAMENT OF ODDRUN / INTRODUCTORY NOTE / NOTES; lines 18504-18555 confidence: medium

“Serpents-bed goddess” means a woman, Borgny; “goddess of gold” was a frequent term for a woman, and gold was often called the serpent's bed.

The note explains that gold is often called the serpent's bed and that “serpents-bed goddess” means a woman, Borgny.
read in the book →
The Poetic Edda SIGURTHARKVITHA EN SKAMMA / THE SHORT LAY OF SIGURTH / INTRODUCTORY NOTE / NOTES; lines 16921-17039 confidence: high

Atli points out Sigurth as Gunnar; Brynhild falls in love with the hero riding Grani and decked with spoils from Fafnir, recognizes the dragon's slayer, and after discovery of the deception the oath to marry Gunnar still has to be carried out; no change of form is necessary.

Brynhild recognizes Sigurth as the dragon's slayer because he rides Grani and bears spoils taken from Fafnir.
read in the book →
The Poetic Edda THE LAY OF HELGI THE SON OF HJORVARTH / INTRODUCTORY NOTE / OF HJORVARTH AND SIGRLIN / NOTES; lines 11302-11415 confidence: medium

The notes identify Sigarsholm and state that the sword is carved with magic runes and snakes.

The sword is described as carved with magic runes and snakes.
read in the book →
The Poetic Edda THE POEM OF HYNDLA / INTRODUCTORY NOTE / FRAGMENT OF THE SHORT VOLUSPO / NOTES; lines 9161-9271 confidence: medium

A lost stanza may have listed Jormunrek's sons; Jormunrek is identified with Ermanarich, is said to have slain his own sons and married Svanhild; stanzas 25-27 connect Ottar's descent with the Volsung-Sigurth-Jormunrek-Gjuki genealogy; Sigurth's story and battle with Fafnir are cross-referenced.

Sigurth's battle with the dragon Fafnir is explicitly referenced.
read in the book →
The Poetic Edda THE POEM OF HYNDLA / INTRODUCTORY NOTE / FRAGMENT OF THE SHORT VOLUSPO / NOTES; lines 9273-9311 confidence: medium

The note to stanza 42 states there is probably a lacuna, identifies Fenrir as born of Loki and Angrbotha, identifies Sleipnir as Othin's eight-legged horse born of Svathilfari and Loki in mare guise, identifies Mithgarthsorm as another child of Loki, and glosses the brother of Byleist as Loki.

The notes connect Loki with Fenrir, Mithgarthsorm, Sleipnir's birth from Loki in mare guise, and an obscure episode in which Loki gives birth to a monster after eating a cooked heart.
read in the book →
The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1313-1413 confidence: high

Baldr, son of Othin and Frigg, is protected by oaths from all created things except mistletoe; Loki brings the mistletoe to blind Hoth and guides his hand, killing Baldr and grieving the gods.

Loki, after instigating Baldr's death, is bound to a rock while venom from a serpent falls on him; Sigyn's basin only intermittently protects him.
read in the book →
The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1516-1627 confidence: high

Note 50 identifies Hrym as giant leader and Naglfar's helmsman; Mithgarthsorm as Loki and Angrbotha's child cast into the sea to encircle land; Hrsvelg as wind-making eagle giant; and Naglfar as a ship made of dead men's nails.

Mithgarthsorm is cast into the sea, encircles the land, and is called the girdler of earth.
read in the book →
The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1516-1627 confidence: high

Notes 55-56 describe manuscript disorder, identify Hlothyn/Jorth/Fjorgyn as Earth names connected with Thor's mother, identify Thor as Othin's son and warder of earth, identify the snake as Mithgarthsorm, and state that Thor slays the serpent but dies from its venomous breath.

Thor slays Mithgarthsorm and then dies after being overcome by the serpent's venomous breath.
read in the book →
The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1629-1639 confidence: medium

The note identifies Nithhogg as the dragon at the roots of Yggdrasil (with cross-reference to earlier stanza and note).

Nithhogg is described as a dragon at the roots of Yggdrasil, linking dragon imagery with the world-tree’s root-region.
read in the book →
The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXVII. / NJAL AND SKARPHEDINN TALK TOGETHER. / CHAPTER CXVIII. / ASGRIM AND NJAL'S SONS PRAY MEN FOR HELP.; lines 11796-11866 confidence: medium

Thorkel foulmouth gained fame abroad; he slew a robber in Jemtland's wood, was messmate of Saurkvir, slew a wild man of the woods after a struggle, slew a flying fire-drake, and had his deeds carved over his shut bed and on the stool before his high-seat.

Thorkel's résumé includes slaying a robber, a wild man of the woods, and a flying fire-drake during travels abroad.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda APPENDIX: EXCERPTS FROM THE POETIC EDDA. / PART OF THE SECOND LAY OF HELGI HUNDINGS-BANE (1) / PART OF THE LAY OF SIGRDRIFA (1) / THE LAY CALLED THE SHORT LAY OF SIGURD.; lines 6213-6361 confidence: high

"Into the strait worm-close / Shall he cast thee."

Atli is said to cast the addressed person into a strait worm-close.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER VIII. The Death of King Siggeir and of Signy. / CHAPTER XV. Of the Welding together of the Shards of the Sword Gram. / CHAPTER XVI. The prophecy of Grifir. / CHAPTER XVIII. Of the Slaying of the Worm Fafnir.; lines 2419-2552 confidence: high

Sigurd and Regin ride along Fafnir’s route to the water; the track and cliff are described as huge, and Regin tells Sigurd to dig a hole and strike the worm in the heart.

The passage centers on Sigurd killing Fafnir, a drake or worm, on the path where he crawls to drink water.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER VIII. The Death of King Siggeir and of Signy. / CHAPTER XV. Of the Welding together of the Shards of the Sword Gram. / CHAPTER XVI. The prophecy of Grifir. / CHAPTER XVIII. Of the Slaying of the Worm Fafnir.; lines 2555-2710 confidence: high

Regin returns to Sigurd after Fafnir's death, praises the victory, laments that his own brother has been slain, and disputes with Sigurd about Regin's absence and the forged sword's role.

The passage repeatedly refers to Fafnir as a worm or dragon already slain by Sigurd, and Sigurd later enters Fafnir's lair and removes a great hoard.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER VIII. The Death of King Siggeir and of Signy. / CHAPTER XV. Of the Welding together of the Shards of the Sword Gram. / CHAPTER XVI. The prophecy of Grifir. / CHAPTER XVIII. Of the Slaying of the Worm Fafnir.; lines 2555-2710 confidence: high

Sigurd roasts the heart, tastes bubbling blood on his finger, and understands the voices of birds; woodpeckers say he should eat the heart himself and warn that Regin means to deceive him.

When Fafnir's heart-blood touches Sigurd's tongue, he understands the birds, and the birds say eating the heart would make him the wisest of men.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XV. Of the Welding together of the Shards of the Sword Gram. / CHAPTER XVI. The prophecy of Grifir. / CHAPTER XVIII. Of the Slaying of the Worm Fafnir. / CHAPTER XXI. More Wise Words of Brynhild.; lines 2934-3042 confidence: high

Sigurd rides away with a many-folded red-gold shield, dragon images on shield, helm, saddle, and coat-armour, a golden byrny, and gold-wrought weapons.

Sigurd’s weapons bear a drake image so that people will recognize him as the slayer of the great dragon Fafnir.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XVI. The prophecy of Grifir. / CHAPTER XVIII. Of the Slaying of the Worm Fafnir. / CHAPTER XXI. More Wise Words of Brynhild. / CHAPTER XXIII. Sigurd comes to Hlymdale.; lines 3045-3071 confidence: medium

Sigurd dwells there long in honor; tidings spread of his fame for slaying the hideous and fearful dragon; the group enjoys loyal fellowship, weapons, arrows, and falcons.

The passage reports that Sigurd's fame spreads because he slew a hideous and fearful dragon.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XVIII. Of the Slaying of the Worm Fafnir. / CHAPTER XXI. More Wise Words of Brynhild. / CHAPTER XXIII. Sigurd comes to Hlymdale. / CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale.; lines 3074-3210 confidence: medium

Brynhild, Heimir's foster-daughter, sits in her bower with maidens and sews gold images of Sigurd's deeds: the Worm-slaying, the taking of wealth, and Regin's death.

Brynhild's needlework includes Sigurd's slaying of the Worm and the taking of its wealth.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXI. More Wise Words of Brynhild. / CHAPTER XXIII. Sigurd comes to Hlymdale. / CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale. / CHAPTER XXVI. Sigurd comes to the Giukings and is wedded to Gudrun.; lines 3299-3404 confidence: high

Sigurd gives part of the serpent's heart to Gudrun; she eats it and becomes greater-hearted and wiser. Their son is named Sigmund.

Sigurd gives Gudrun part of the serpent's heart; when she eats it, she becomes greater-hearted and wiser than before.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXIII. Sigurd comes to Hlymdale. / CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale. / CHAPTER XXVI. Sigurd comes to the Giukings and is wedded to Gudrun. / CHAPTER XXVII. The Wooing of Brynhild.; lines 3542-3681 confidence: high

Gudrun says Sigurd slew Fafnir, rode Brynhild's flaming fire while Brynhild thought he was Gunnar, lay by her side, and took Andvari's-loom from her hand, which Gudrun displays.

Sigurd's slaying of Fafnir, called the worm in the embedded song, is used to establish his surpassing worth over Gunnar.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXIII. Sigurd comes to Hlymdale. / CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale. / CHAPTER XXVI. Sigurd comes to the Giukings and is wedded to Gudrun. / CHAPTER XXVII. The Wooing of Brynhild.; lines 3683-3807 confidence: high

Brynhild says she promised to wed whoever rode Grani with Fafnir's hoard through her flaming fire and slew the men she named; she says only Sigurd dared, and that he slew the Worm, Regin, and five kings, while Gunnar did nothing.

Brynhild twice identifies Sigurd with the slaying of the Worm and treats that deed as part of his superiority over Gunnar and the sons of Giuki.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXXV. The Dreams of the Wives of the Giukings. / CHAPTER XXXVI. Of the Journey of the Giukings to King Atli. / CHAPTER XXXVII. The Battle in the Burg of King Atli. / CHAPTER XXXVIII. Of the slaying of the Giukings.; lines 4849-4943 confidence: high

Gunnar is cast bound into a worm-close. Gudrun sends him a harp; he plays with his toes so that all the worms sleep except one adder, which stings him to the heart and kills him.

Gunnar is bound and cast into a worm-close, where a single adder ultimately stings his heart and kills him.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXXV. The Dreams of the Wives of the Giukings. / CHAPTER XXXVI. Of the Journey of the Giukings to King Atli. / CHAPTER XXXVII. The Battle in the Burg of King Atli. / CHAPTER XXXVIII. Of the slaying of the Giukings.; lines 4849-4943 confidence: high

Gunnar is cast bound into a worm-close. Gudrun sends him a harp; he plays with his toes so that all the worms sleep except one adder, which stings him to the heart and kills him.

Gunnar plays a harp with his toes while bound, and all the worms fall asleep except one adder.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION / H. HALLIDAY SPARLING.; lines 737-771 confidence: low

Endnote 4 lists an ancestry: the unnamed figure is son of Ingiald; Ingiald is son of Thora; Thora is daughter of Sigurd Snake-I'-th'-eye; he is son of Ragnar Lodbrok by Aslaug; Aslaug is daughter of Sigurd by Brynhild; the note says the genealogy is quite mythical.

The passage contains the epithet Snake-I'-th'-eye in a genealogy and separately explains Snake-tongue as a satirical epithet.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda THE SONG OF ATLI. / THE WHETTING OF GUDRUN. / THE LAY OF HAMDIR / THE LAMENT OF ODDRUN.; lines 8287-8346 confidence: high

Hogni's heart is cut out, and another man is cast into the worm-close.

The passage places the victim in a worm-close and states that Atli's mother, in adder form according to the endnote, delivers the fatal sting to Gunnar.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda THE STORY OF THE VOLSUNGS AND NIBLUNGS. / CHAPTER V. Of the Slaying of King Volsung. / CHAPTER VII. Of the Birth of Sinfjotli the Son of Sigmund. / CHAPTER VIII. The Death of King Siggeir and of Signy.; lines 2049-2169 confidence: high

Regin identifies Fafnir as lying on Gnita-heath with a great gold hoard; Sigurd calls him a huge evil worm; Regin downplays the danger and challenges Sigurd's Volsung courage.

Fafnir is described as a worm or dragon lying on Gnita-heath over a vast treasure, and Sigurd is directed toward slaying him.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda TRANSLATORS' PREFACE. / THE STORY OF THE VOLSUNGS AND NIBLUNGS. / CHAPTER V. Of the Slaying of King Volsung. / CHAPTER VII. Of the Birth of Sinfjotli the Son of Sigmund.; lines 1277-1339 confidence: high

Sigmund tells Sinfjotli to knead meal while he fetches firewood. Sinfjotli says something living was in the meal and he kneaded it in; Sigmund identifies it as the most deadly of worms, with the endnote glossing worms as serpents.

Sinfjotli kneads a deadly worm or serpent into the meal; Sigmund explains venom capacities, distinguishing his own ability to eat venom from Sinfjotli's external tolerance.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 409-493 confidence: high

Fenris-wolf and Midgards-worm are named among Loki's children; the worm encircles the world in the deep sea, Fenris is bound until the doom, earth and heaven burn, Odin is slain, and afterwards earth rises green from the sea with gods and men alive again.

Midgards-worm lies around all the world in the deep sea, holding its tail in its teeth.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 409-493 confidence: medium

A great bad hall for murderers and forsworn men has northward-facing doors, is made of adder-backs, and contains worm heads that blow venom so rivers of venom run through the hall.

A bad hall is assigned to murderers and forsworn men, made of adder-backs and filled with rivers of venom from worm heads.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 666-735 confidence: high

"Siegfried (Sigurd) has slain a dragon"; the passage adds that Andvari, the Volsungs, Fafnir, and Regin are forgotten.

The passage explicitly says Siegfried or Sigurd has slain a dragon.
read in the book →
The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VI. / THE FIRST WORKS OF THE ASAS. THE GOLDEN AGE. / CHAPTER VII. / ON THE WONDERFUL THINGS IN HEAVEN.; lines 1545-1680 confidence: high

An eagle sits on a bough with the hawk Vedfolner between its eyes. Ratatosk carries words of envy between eagle and Nidhug. Four stags named Dain, Dvalin, Duney, and Durathro bite the leaves. Many serpents are with Nidhug; cited verses say stags bite above, the side rots, and Nidhug and serpents gnaw below.

Stags bite Ygdrasil’s leaves and Nidhug with serpents gnaw the roots, while norns counter decay by sprinkling the ash with holy water and clay.
read in the book →
The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VIII. / THE ASAS. / CHAPTER IX. / LOKE AND HIS OFFSPRING.; lines 2043-2085 confidence: high

Alfather throws the serpent into the deep sea around all lands; there it grows until it lies in the ocean, surrounds the earth, and bites its own tail.

The Midgard-serpent is cast into the sea and grows until it surrounds the earth and bites its own tail.
read in the book →
The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XII. / LIFE IN VALHAL. / CHAPTER XIII. / CHAPTER XIV.; lines 2742-2820 confidence: high

A large gray cat appears. Thor tries to lift it, but it bends its back as he raises his hands; he only raises one foot before stopping.

The large gray cat in Thor’s lifting contest is revealed to be the Midgard-serpent, which surrounds all lands.
read in the book →
The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XII. / LIFE IN VALHAL. / CHAPTER XIII. / CHAPTER XIV.; lines 2822-2879 confidence: high

Hymer says they have reached his usual flat-fish place; Thor insists on rowing farther; Hymer warns they are dangerously far out because of the Midgard-serpent.

Thor uses an ox-head bait to hook the Midgard-serpent from dangerous waters and draws it up to the boat before the line is cut.
read in the book →
The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XII. / LIFE IN VALHAL. / CHAPTER XIII. / CHAPTER XIV.; lines 2822-2879 confidence: high

Thor throws the hammer after the serpent; the narrator reports a claim that he struck off its head but states that he thinks the serpent still lives in the ocean.

The narrator reports that some say Thor struck off the serpent’s head, but states that he thinks the Midgard-serpent still lives in the ocean.
read in the book →
The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV. / THE DEATH OF BALDER.; lines 3007-3057 confidence: high

Skade fastens a serpent above Loke so that venom will drop from the serpent into his face.

Skade fastens a serpent above bound Loke so that venom drips toward his face.
read in the book →
The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XV. / THE DEATH OF BALDER. / CHAPTER XVI. / RAGNAROK.; lines 3060-3193 confidence: high

The sea rushes over the earth because the Midgard-serpent writhes in giant rage and seeks land; Naglfar, a ship made from dead men's nails, becomes loose and afloat in the flood, with Hrym as steersman.

The Midgard-serpent causes the sea to overrun the earth, emits venom defiling air and sea, contends with Thor, and kills Thor through venom even after being slain.
read in the book →
The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XV. / THE DEATH OF BALDER. / CHAPTER XVI. / RAGNAROK.; lines 3195-3252 confidence: high

The son of Hlodyn fights the serpent without fear though about to die; all men abandon homesteads when the warder of Midgard slays the serpent.

Thor, identified by footnote as the son of Hlodyn, fights the serpent and the warder of Midgard slays it in wrath.
read in the book →
The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XVI. / RAGNAROK. / CHAPTER XVII. / REGENERATION.; lines 3255-3351 confidence: medium

Nastrand is a terrible hall with doors opening north, made of wattled serpents whose heads vomit venom into streams; perjurers and murderers wade there.

Nastrand is built of serpents that emit venom, perjurers and murderers wade in the venom streams, and Nidhug tortures bodies of the dead in Hvergelmer.
read in the book →
The Younger Edda; Also called Snorre's Edda, or The Prose Edda HOW NJORD GOT SKADE TO WIFE. / CHAPTER IV. / THE ORIGIN OF POETRY. / AFTERWORD; lines 3597-3652 confidence: high

Thor fishes with an ox-head and draws up the Midgard-serpent, which survives and sinks into the sea; this is presented as another version of Hektor killing Volukrontes before Achilleus and drawing Achilleus into danger with the slain head.

Thor draws up the Midgard-serpent, later encounters it at Ragnarok, and is killed by its venom.
read in the book →
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: high

Fafner goes to Gnita-heath, makes a bed, takes on the likeness of a serpent or dragon, and broods over the gold.

Fafner goes to Gnita-heath, takes on the likeness of a serpent or dragon, and lies brooding over the gold.
read in the book →

buddhist

Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAFPER IV. / MEDITATION AND NIRVANA. / CHAPTER V. / THE ORDER.; lines 758-818 confidence: medium

“The Serpent who wanted to be a Priest.”

A section title explicitly names a serpent who wanted to be a priest.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 2654-2826 confidence: medium

The passage lists precept-fulfilling births including elephant-king Silava, snake-king Campeyya, snake-king Bhuridatta, elephant-king Chaddanta, and prince Almasattu. In the Samkhapala Birth-Story stanza, the speaker is pierced with stakes and hacked with hunting-knives but does not rage against the Bhojans and keeps the precepts perfectly.

The passage names elephant-king and snake-king births among examples of fulfilling the precepts.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4609-4713 confidence: medium

He throws the golden dish into the water after declaring that it should go upstream if he is to become a Buddha that day; the dish travels upstream, dives into a whirlpool, reaches the black snake-king's palace, strikes the dishes of the last three Buddhas, and joins the row.

The black snake-king's palace contains dishes of previous Buddhas, and he recognizes the new Buddha by the sound of the latest dish.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 5070-5196 confidence: high

A great cloud appears out of season, and for seven days the weather is rainy, cloudy, and cold with wind.

Mucalinda the serpent-king emerges during adverse weather, coils around The Blessed One, spreads his hood above him, and states a protective intent.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 5198-5328 confidence: high

After seven days, Mucalinda the serpent-king knows the storm has ended, unwinds his coils from the Blessed One, changes into a young man's appearance, and reveres him with joined hands to his forehead.

Mucalinda is a serpent-king who changes his natural appearance into that of a young man and reveres the Blessed One.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 9341-9467 confidence: high

Ignorance is called chief in the three rounds; when the fool seizes it, the rounds of corruption, karma, and fruition coil around him, just as a serpent coils around a man’s arm when its head is seized.

The passage explicitly compares grasping ignorance to seizing a serpent whose body coils around the arm, and compares deliverance to cutting off the serpent’s head so the arm is freed.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD.; lines 20274-20375 confidence: medium

The next section is headed as the story of the serpent who wanted to be a priest; a certain serpent is distressed, ashamed, and loathes its state as a serpent.

The opening of the serpent episode describes a serpent loathing serpent existence and asking how to gain release and become human.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD.; lines 20377-20503 confidence: high

The serpent thinks ordination under the Sakyaputta monks may release him from serpent state and make him human; in the guise of a youth he asks to enter the Order and is ordained.

The serpent appears in the guise of a youth, asks to enter the Order, and is ordained, with the stated aim of gaining release from serpent state and becoming human.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD.; lines 20377-20503 confidence: high

The serpent dwells with a priest in a monastery cell; while asleep he fills the cell as a snake with coils at the windows, frightening the priest, and then identifies himself as a serpent when questioned.

The serpent’s hidden identity is exposed when he sleeps and his snake body fills the cell, causing the priest to discover him.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD.; lines 20377-20503 confidence: high

The priests report to the Blessed One, who says the serpent is not capable of growth in the Doctrine and Discipline, tells him to remain a serpent, and prescribes fast-day observance on the fourteenth, fifteenth, and eighth days; the serpent departs sorrowfully.

The Blessed One declares the serpent not capable of growth in the Doctrine and Discipline and instructs him to remain a serpent rather than continue as an ordained member.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD.; lines 20377-20503 confidence: medium

The priests report to the Blessed One, who says the serpent is not capable of growth in the Doctrine and Discipline, tells him to remain a serpent, and prescribes fast-day observance on the fourteenth, fifteenth, and eighth days; the serpent departs sorrowfully.

The Blessed One instructs the serpent to keep fast-day on the fourteenth, fifteenth, and eighth days of the half-month so that he may gain release from serpent state and quickly become human.
read in the book →
Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 14324-14688 confidence: high

"Nāgas, mystic snakes"; "king of, sings the Bodisat’s praise"; "Mucalinda, the king of the cobras"

Nāgas are called mystic snakes; a Nāga king praises the Bodisat; Mucalinda is king of the cobras.
read in the book →
Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 14324-14688 confidence: medium

The index describes Nāgas as mystic snakes and notes that the king of the Nāgas sings the Bodisat’s praise.

The index identifies Nāgas as mystic snakes, mentions a Nāga king praising the Bodisat, and identifies Mucalinda as king of the cobras.
read in the book →
Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 14690-15040 confidence: medium

“Snakes, see Nāga and Mucalinda.”

The index directs readers from snakes to Nāga and Mucalinda.
read in the book →
Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 14690-15040 confidence: low

The index includes Rājāyatana-tree, a cross-reference from Snakes to Nāga and Mucalinda, and Supaṇṇas identified as winged creatures.

The index directs readers from snakes to Nāga and Mucalinda.
read in the book →
Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11905-12036 confidence: medium

Sakka re-enters the heavenly city, the Palace of Glory rises, and he places a fivefold guard of Snakes, Winged Creatures, Dwarfs, Ogres, and the Four Mighty Kings.

After Sakka's victory, a fivefold line of guards, including Snakes, Winged Creatures, Dwarfs, Ogres, and the Four Mighty Kings, is placed to stop the Titans from coming up again.
read in the book →
Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16555-16665 confidence: high

The superhuman Snakes and Winged Creatures are said to be able, like gods or angels, to assume the appearance of men.

Snakes, Winged Creatures, and Yakkhas are described as supernatural beings able to assume human appearance.
read in the book →
Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VI. / PLACES AT WHICH THE TALES WERE TOLD. / TABLE VII. / THE BODISATS.; lines 2939-3001 confidence: low

Later entries include potter, outcast, iguana, fish, elephant driver, rat, jackal, crow, woodpecker, thief, pig, dog, curer of snake bites, gambler, mason, smith, devil dancer, student, silversmith, carpenter, water-fowl, frog, hare, kite, jungle cock, and fairy, with counts from 3 down to 1.

The table includes “A serpent” as one of the characters in which the Bodisat appears, with count 4.
read in the book →
Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4783-4873 confidence: high

Vipassin appears ninety world-cycles ago. The Bodisat is born as the mighty snake king Atula and gives Vipassin a golden chair inlaid with seven kinds of gems; Vipassin prophesies that he will become a Buddha. Vipassin’s city, family, disciples, Pāṭali Bo-tree, height, bodily radiance, and lifespan are listed.

The Bodisat is born as the mighty and powerful snake king Atula and gives Vipassin a golden chair inlaid with seven kinds of gems.
read in the book →
Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4995-5142 confidence: high

The passage lists wisdom births and says that as Senaka in the Sattubhatta Birth the Bodisat searched the matter out, freed a brahman from pain, and pointed out a snake in the bellows.

As Senaka, the Bodisat investigates the matter, points out the snake in the bellows, and frees the brahman from pain.
read in the book →
Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4995-5142 confidence: high

In the Sattubhatta Birth as Senaka, the Bodisat uses wisdom to free a brahman from pain by pointing out a snake that had entered the bellows.

As Senaka, the Bodisat uses wisdom to identify a snake hidden in bellows and free a brahman from pain.
read in the book →
Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6702-6791 confidence: high

The Blessed One spends time at the Mucalinda-tree; Mucalinda the snake-king shields him from a storm with seven folds of his hood. He later sits at a Rājāyatana-tree, and seven weeks pass without bodily wants while he is sustained by meditative and Nirvāna-related joy.

Mucalinda, named as snake-king, protects the Blessed One from a storm by covering him with seven folds of his hood.
read in the book →
Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6702-6791 confidence: high

At the Mucalinda-tree, Mucalinda the snake-king shields the Blessed One during a storm with seven folds of his hood.

The snake-king Mucalinda shields the Blessed One from a storm with seven folds of his hood while the Blessed One remains in meditative bliss.
read in the book →
Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK X, I-12. 105 / BOOK XI, / BOOK XI, 7-18. 113 / BOOK XI, 19-30. 115; lines 5338-5442 confidence: medium

"a malignant incensed serpent" and "a blazing hay-torch" are used as comparisons for pleasures once abandoned.

Seeking pleasures again after abandonment is compared with seizing a released serpent or blazing torch.
read in the book →
Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIII, 63-73. 147 / BOOK XIV. / BOOK XIV, I-18. 149 / BOOK XIV, 19-36. I5I; lines 6748-6835 confidence: medium

Meritorious ascetics go to heaven; others attain broad earthly empire; others become Nagas in subterranean regions, guard treasures, wander in the ocean of existence, and receive the fruits of deeds.

The passage says that some beings become Nagas in subterranean regions and guard treasures while receiving the fruits of their deeds.
read in the book →
Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIV, 55-72: 155 / BOOK XIV, 73-88. 157 / BOOKS. / BOOK XV, 9-24. 161; lines 7174-7354 confidence: medium

Clouds cover the heavens; Mucilinda, king of the Nagas, warns of seven days of wind, rain, darkness, and storm, invites the holy one to his abode, and the holy one remains contemplating on a jewel-seat.

The king of the Nagas, Mucilinda, warns of stormy weather for seven days and invites the holy one to dwell in his abode.
read in the book →
Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIV, 73-88. 157 / BOOKS. / BOOK XV, 9-24. 161 / BOOK XV, 43-60. 165; lines 7357-7448 confidence: high

The king of the Nagas protects the Buddha from rain, wind, and darkness by covering his body with his hood.

The Naga king protects the Buddha from rain, wind, and darkness by covering him with his hood and then pays homage.
read in the book →
Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) I24 THE BUDDHA-KARITA OF ASVAGHOSHA. / BOOK XII, 27-43. 127 / BOOK XH, 44-62. 129 / BOOK XII, 80-97. 133; lines 5962-6134 confidence: high

Kala, the best of serpents, awakens at the sound of his feet, praises him, and foretells Buddhahood that day, citing the resounding earth, sunlike splendour, birds' salutation, and gentle breezes.

Kala, the best of serpents, praises the seer, interprets signs, and prophesies that he will become the Buddha that day.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. I AGGIKA-JATAKA. / ASAMPADANA-JATAKA. / PANCAGARU-JATAKA. / GHATASANA-JATAKA.; lines 17043-17174 confidence: high

When Brahmadatta reigns in Benares, the Bodhisatta is born a bird and becomes king of birds living in a giant tree over a lake; the birds foul the lake, the abode of Cauda the Naga King, who becomes enraged and seeks vengeance.

A lake-dwelling Naga King, angered by fouled water, retaliates by turning water into boiling, smoking, flaming danger.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. I C.J. 11 / UCCHANGA-JATAKA. / SAKETA-JATAKA. / VISAVANTA-JATAKA.; lines 10438-10508 confidence: high

The captured snake admits it bit the man but refuses to take back the poison it has once shed.

The snake speaks, admits the bite, recites a stanza, and is identified as Sariputta in a former birth.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. I C.J. 11 / UCCHANGA-JATAKA. / SAKETA-JATAKA. / VISAVANTA-JATAKA.; lines 10438-10508 confidence: high

In the past, while Brahmadatta reigns in Benares, the Bodhisatta is born into a family of doctors skilled in curing snakebites and practices medicine.

The doctor considers having the snake suck out its own poison and ultimately draws out the poison with simples and charms, healing the victim.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. I MAHASUPINA-JATAKA. / KHARASSAUA-JATAKA. / BHIMASENA-JATAKA. / SURAPANA-JATAKA.; lines 12624-12698 confidence: high

Elder Sagata, possessing worldly supernatural powers, sits at the Naga-king's dwelling. The Naga raises smoke and flames; Sagata does likewise. Sagata's flames harm and master the Naga, and Sagata establishes him in the Refuges and Commandments.

Sagata confronts the Naga-king at Mango Ferry; both produce smoke and flames, but Sagata's flames harm the Naga, after which he masters the Naga and establishes him in the Refuges and Commandments.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. I NANDA-JATAKA. / LOSAKA-JATAKA. / KAPOTA-JATAKA. / VELUKA-JATAKA.; lines 7649-7728 confidence: high

A young poisonous viper comes to a hermit's hut; the hermit loves it as his own child, lodges it in a bamboo joint, and the viper becomes known as Bamboo while he is called Bamboo's Father.

A poisonous viper is kept affectionately like a child or pupil, left confined and hungry, then bites and kills the keeper who trusted it.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. I RUKKHADHAMMA-JATAKA. / MACCHA-JATAKA. / ASAMKIYA-JATAKA. / MAHASUPINA-JATAKA.; lines 11795-11853 confidence: high

The dreamer says he saw tiny frogs, no bigger than minute flowerets, pursuing huge black snakes, chopping them like lotus-stalks, and eating them.

Tiny frogs eat huge black snakes, and goats devour panthers while wolves flee.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. I VISAVANTA-JATAKA. / KUDD AL A- J AT AK A . / VARANA-JATAKA. / SACCAMKIRA-JATAKA.; lines 10976-11061 confidence: high

A rich merchant's craving for forty crores buried in the river-bank leads to rebirth as a snake there; another man's craving for thirty crores leads to rebirth as a rat there. Water enters their dwelling-place, and both climb onto the prince's tree-trunk.

The passage states that a rich merchant craving his buried riches is reborn as a snake at the treasure site, and another man with hidden treasure is reborn as a rat there.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. I VISAVANTA-JATAKA. / KUDD AL A- J AT AK A . / VARANA-JATAKA. / SACCAMKIRA-JATAKA.; lines 11063-11138 confidence: high

After the waters subside, the snake promises the hermit forty crores of hidden gold if called; the rat makes a similar treasure promise; the parrot promises many waggon-loads of rice.

The snake states that it has forty crores of gold hidden at a certain spot and offers the hoard to the Bodhisatta.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. I VISAVANTA-JATAKA. / KUDD AL A- J AT AK A . / VARANA-JATAKA. / SACCAMKIRA-JATAKA.; lines 11140-11175 confidence: high

The king visits the dwellings of the snake, rat, and parrot. The snake offers its treasure, the rat gives thirty crores, and the parrot asks whether it should collect rice for the king.

The snake emerges from its hole and offers treasure to the king, who receives forty crores of gold.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. III BOOK IV. CATUKKANIPATA. / MAHAASSAROHA-JATAKA. / EKARAJA-JATAKA. / DADD AR A- J ATAKA.; lines 1784-1899 confidence: high

At Benares the brothers search for food in a ditch by the dunghill. Village boys strike them, throw missiles, call them water lizards, and abuse them. Culladaddara says the boys do not know they are venomous serpents and threatens to destroy them by the breath of his nostril.

The exiled Naga princes are mocked by village boys, and Culladaddara asserts that they are venomous serpents capable of destructive retaliation.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. III DEVATAPANHA-JATAKA. / BOOK V. PANCANIPATA / SL'JATA-JATAKA. / DHONASAKHA-JATAKA.; lines 7058-7183 confidence: high

The Bodhisatta goes with his son to plough; the son gathers rubbish and sets fire to it.

The son’s rubbish fire sends smoke into the snake’s dwelling; the angered snake emerges and kills him with a bite.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. III DEVATAPANHA-JATAKA. / BOOK V. PANCANIPATA / SL'JATA-JATAKA. / DHONASAKHA-JATAKA.; lines 7058-7183 confidence: medium

The Bodhisatta’s stanza says a man quits the mortal frame as a snake casts an old slough, and that a friend’s lament cannot touch the ashes of the dead.

The Bodhisatta’s stanza compares a person leaving the mortal frame to a snake casting off an old slough, as part of an explanation of why grief is unnecessary.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. III HARITA-JATAKA. / PADAKUSALAMANAVA-JATAKA. / J. III. 20 / LOMASAKASSAPA-JATAKA.; lines 18176-18240 confidence: medium

“Eschew foul ways” and keep clear “Of angry serpent,” and “Consort not thou with fools.”

The father’s warning compares avoiding foul ways to keeping clear of an angry serpent.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. III HIRI-JATAKA. / J. III. 9 / AHIGUXPI K A-J ATAKA . / SALIVA-JATAKA.; lines 8419-8480 confidence: high

A poor old doctor without practice sees a snake asleep in the fork of the tree and thinks he can induce the boys to be bitten, then receive something for curing them.

A snake is used in the doctor's deceptive plan, but after the Bodhisatta throws it, the snake bites and kills the doctor.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. III J. III. 12 / SCCI-.IATAKA. / TUNDILA-JATAKA. / SUVANNAKAKKATA-JATAKA.; lines 11078-11194 confidence: high

A she-crow in a palm nest sees the Bodhisatta's eyes, longs to eat them, and tells the he-crow to attend on a black snake in a nearby ant-hill so the snake will kill the brahmin.

The black snake hides by the field boundary, bites the Bodhisatta in the calf, and returns to its ant-hill.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. III KUMUHAKARA-JATAKA. / DALHADHAMMA-JATAKA. / SOMADATTA-JATAK.A. / KOTISIMBALI-JATAKA '.; lines 14129-14231 confidence: high

The roc-king assumes a vast form, parts the great ocean's water with his wings, seizes a thousand-fathom snake-king by the tail, and flies toward the cotton-tree.

The roc-king seizes the giant snake-king from the ocean, carries him away, and kills him.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. III MIG ALOPA-J ATAK A ' / KUKKUTA-JATAKA. / NANDIYAMIGA-JATAKA. / KHARAPUTTA-JATAKA'.; lines 10595-10674 confidence: high

During King Senaka's reign in Benares, the Bodhisatta was Sakka; a naga-king ranged the earth, village boys beat him as a snake, and Senaka ordered them driven away, saving him.

Senaka saves the naga-king from being beaten, and the naga-king later gives jewels, friendship, a protector, and charms.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. III MIG ALOPA-J ATAK A ' / KUKKUTA-JATAKA. / NANDIYAMIGA-JATAKA. / KHARAPUTTA-JATAKA'.; lines 10595-10674 confidence: high

The naga-king returns from the naga-world with jewels for Senaka, makes friendship with him, appoints a naga girl to protect him, and gives him a charm to repeat if he does not see her.

The naga girl is near the king in human shape but quits that shape in the lotus tank and acts with a water-snake.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. III SOMADATTA-JATAK.A. / KOTISIMBALI-JATAKA '. / JAGARA-JATAKA. / PARAXTAPA-JATAKA.; lines 14687-14785 confidence: medium

The priest comes out, knows the king has been cut to pieces and buried in a pit, bathes, and returns pretending to be blind. He says he stood by an ant-hill in a serpent-filled wood and a venomous serpent’s breath must have fallen on him.

The priest claims that the breath of a venomous serpent in a serpent-filled wood caused his eyes to be lost.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. III SUTANO-JATAKA. / DASA.NNAKA-JATAKA. / J. III. / SATTUBH ASTA-JATAKA '.; lines 12603-12676 confidence: high

"a black snake in a hollow tree, smelling the meal, entered the bag and lay down in a coil eating the meal"; the brahmin fastens the sack without looking inside.

A black snake enters the meal-sack unnoticed, lies coiled inside, and is carried away by the brahmin.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. III SUTANO-JATAKA. / DASA.NNAKA-JATAKA. / J. III. / SATTUBH ASTA-JATAKA '.; lines 12678-12780 confidence: high

The Bodhisatta considers many causes of death, notices the brahmin's sack, and infers that a snake entered it while the brahmin ate meal and went to drink water without fastening the sack.

A black snake hidden in a container threatens to kill whoever puts a hand into the sack and is later exposed before the assembly.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. III SUTANO-JATAKA. / DASA.NNAKA-JATAKA. / J. III. / SATTUBH ASTA-JATAKA '.; lines 12783-12880 confidence: medium

After the Bodhisatta answers, a snake-charmer makes a mouth-band, catches the snake, and releases it in the forest.

A snake-charmer makes a mouth-band, catches a snake, and lets it loose in the forest.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. III THE EDITIO PRINGEPS OF THE PALI JATAKA / THIS THIRD VOLUME IS GRATEFULLY DEDICATED / BY THE TRANSLATORS. / CONTENTS.; lines 963-1186 confidence: high

A king gets from a naga a charm for understanding all animal sounds; his queen tries to get it, but Sakka disguised as a goat gives advice that foils her.

A naga provides a charm, while snakes appear as lethal threats in the farmer story and the meal-bag story.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA.; lines 2636-2707 confidence: high

A cloud rises as the parents return; they shelter at tree roots and stand on an ant-hill where a snake lives. Water from their bodies carries sweat-smell to the snake, which angrily breathes out and blinds them.

A snake in an ant-hill becomes angry at the smell carried by dripping water, breathes out, and blinds both parents.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA.; lines 2709-2789 confidence: medium

Sama goes to meet his delayed parents; they warn him of danger, use his pole to reach him, explain their blindness after sheltering by tree roots on an ant-hill, and hear Sama infer a snake's poisonous breath and promise care.

After the parents report sheltering near tree roots and an ant-hill, Sama identifies an angered snake's poisonous breath as the cause of their blindness.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA.; lines 2709-2789 confidence: medium

The king sees Sama and wonders whether he is a god or a naga; thinking such a being might fly into heaven or sink into the earth, he decides to wound and disable him and then ask his name.

The king sees Sama and explicitly wonders whether he is a god or a naga because he has never seen such a man in the region.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 8134-8241 confidence: medium

Vimala asks about the missing neck ornament; the Naga king says he gave the jewel to Vidhura after hearing his moral discourse and reports gifts from Sakka, the Supanna king, and King Dhananjaya.

The Naga king, queen, and princess are central figures, and the queen's desire focuses on Vidhura, a moral teacher identified as human by parentage.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 8243-8365 confidence: high

Punnaka describes Bhogavati, the Golden Home, capital of the snake kingdom, with a golden city, jewelled watch-towers, marble palaces, gold, rubies, and cat's-eye jewels.

Bhogavati is called the Golden Home and capital of the snake kingdom, ruled by the Naga king Varuna.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9163-9257 confidence: medium

Punnaka sets the Great Being on the Black Mountain and plans to kill him, take his heart's flesh, give it in the Naga world, obtain Irandati, and rise to the world of the gods.

The passage includes Punnaka's great serpent form, the Naga world, the Naga Varuna, and the Naga maiden Irandati.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9259-9360 confidence: medium

Punnaka says the Naga kinsfolk will give him Irandati “if thou bringest to me the sage's heart won in fair fight.”

Punnaka seeks a Naga maiden, and her kinsfolk require him to obtain the sage's heart as the condition for marriage.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9362-9469 confidence: medium

The sage says his discourse on the law softened Punnaka and that he must now soften the Naga king; Punnaka describes the Naga king’s glorious world with maidens, flowers, food, drink, dance, song, music, attire, and ornaments.

The Naga king is described as dwelling in a glorious palace or world filled with Naga maidens, flowers, food, drink, dance, song, music, and ornaments.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9471-9591 confidence: high

The Naga king says his palace was gained by his virtuous deeds; when asked by the Great Being, he explains that he and his wife formerly gave many free gifts to priests and Brahmins, producing his splendor, Naga birth, and palace.

The episode is set among Naga figures, including a Naga king, Naga wife or maiden, Naga birth, and snakes or dependents, who receive instruction from the sage.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9593-9667 confidence: medium

Punnaka says: "I give this pearl of jewels" and will put Vidhura in possession of the Kurus.

Punnaka, a Yakkha minister, loves and obtains Irandati, who is named as a Naga maiden and daughter of a Naga king.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7; lines 6130-6220 confidence: high

"By dint of drugs of magic power and muttering spells... He seized and held him".

The Naga or snake-king is seized by magical means, confined in a basket, and publicly exhibited as a dancing snake.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7; lines 6336-6446 confidence: high

The searcher asks where the Bodhisatta spent the fast-day, sees blood and the place where Alambana made a basket of creeping plants, concludes a snake-charmer seized the Bodhisatta, and follows the track.

The Great Being is held as a Naga or snake-king in Alambana's basket and is publicly summoned to perform before the king and crowd.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7; lines 6336-6446 confidence: medium

The Great Being looks out from the basket and surveys the crowd; the narrator explains that Nagas check for garulas or actors and avoid dancing if they see them.

The narrator explains that Nagas inspect a crowd for garulas and refuse to dance if they see any, because of fear.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7; lines 6448-6541 confidence: high

Sudassana tells Alambana that he does not seek to humble him, questions why he deceives the crowd with harmless snakes, and says his gain would be only a little meal if people knew his worth.

The episode turns on rival claims about snake power, culminating in Accimukhi’s revealed Naga lineage, flame-mouth, and deadly poison.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7; lines 6543-6646 confidence: high

The king of Kasi has become a forest ascetic; the nephews plan a hermitage meeting, depart the palace, and sink into the earth to the Naga-world.

The passage links Bhuridatta, Subhaga, the Nagas, the serpent-king lineage, and the nephews' descent through the earth to the Naga-world after a palace reunion.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7; lines 6543-6646 confidence: high

Subhaga hears the Brahmin's words, identifies him as the betrayer of his brother, twists his tail around the Brahmin's feet, drags him into the water, and repeatedly submerges him.

Subhaga uses his tail to bind the Brahmin's feet, drags him into the water, repeatedly submerges him, and identifies himself as son of a serpent-king.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7; lines 6648-6667 confidence: medium

Subhaga hears the statement, hesitates, and thinks that he will carry the man to the Naga-world and ask his brothers about it.

Subhaga decides to carry the man to the Naga-world, where his brethren will judge the plea and decide the final sentence.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7; lines 6648-6667 confidence: medium

Subhaga hears the statement, hesitates, and thinks that he will carry the man to the Naga-world and ask his brothers about it.

The Naga capital is located beneath the Yamuna's sacred stream, and Subhaga carries the man toward the Naga-world.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5186-5266 confidence: medium

A young widowed Naga female from the Naga-world beneath the ocean leaves because she desires a husband, wanders by the seashore, follows the prince's footprints, and finds his hut while he is away collecting fruit.

A widowed Naga woman from the Naga-world beneath the ocean seeks a husband and later consents to become the prince's wife.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5268-5313 confidence: medium

The Naga woman magically makes a costly house, couch, and bed; the prince no longer eats roots and fruits but divine meat and drink.

The passage presents a Naga woman living with a human prince, bearing his children, possessing deadly poison, and returning to the Naga-world.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5268-5313 confidence: high

The Naga woman refuses to go, saying that her kind have deadly poison, are easily angered, and can scatter an object with an angry glance.

The Naga woman states that if she sees or hears something and casts an angry glance on it, it will be instantly scattered.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5315-5363 confidence: high

The king chooses the Yamuna punishment, has the tortoise thrown into the whirlpool, and the tortoise finds a current leading to the dwelling of the Nagas.

After being thrown into the Yamuna, the tortoise finds a current that leads to the dwelling of the Nagas.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5365-5460 confidence: high

The Naga youths accuse the human king of sending the tortoise with an offer and then scorning Dhatarattha; they threaten him, saying mortal glory fades before a wrathful Naga.

The passage centers on Naga kings and youths, serpent breath, hoods, and a mass appearance of snakes surrounding Benares.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5462-5553 confidence: high

Samuddaja is placed on a divinely decked bed, served by disguised Naga women, transported by Dhatarattha into the Naga-world, and wakes to golden and jewelled palaces, gardens, and tanks.

The Naga-world is presented to Samuddaja as if it were human; Dhatarattha forbids any sign of snake-nature, Naga women assume humanlike appearances, and Arittha later reveals serpent form.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5462-5553 confidence: medium

Samuddaja bears four sons: Sudassana, Datta, Subhaga, and Arittha; Datta is identified as the Bodhisatta, and she still does not know she is in the Naga-world.

Samuddaja, identified as a woman rather than a Naga, bears four sons to Dhatarattha; they later receive kingdoms and Naga attendants from their father.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5555-5636 confidence: high

After visiting Sakka and seeing the splendour of his court with heavenly nymphs, the Bodhisatta longs for the heavenly world and resolves to return to the snake-world to keep the fast and observances for birth among the gods.

The central figure is a Naga or snake-being who longs for the heavenly world and observes a fast intended to bring birth among the gods.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5555-5636 confidence: high

At dawn, Naga maidens come and prepare a flowery couch. The Bodhisatta lays aside his snake body, assumes a divine body adorned with ornaments, sits on the flower-bed with Sakka-like glory, and is honored with perfumes, garlands, instruments, dance, and song.

At dawn the Bodhisatta lays aside his snake body and assumes a divine, ornamented body before the Naga maidens and the hidden human witness.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5638-5733 confidence: high

A speaker sees a red-eyed, broad-shouldered youth guarded by ten maidens in fair robes and golden bracelets, compares him to fire dressed with ghee, and asks whether he is Sakka, a yakkha, or a Naga prince.

The radiant youth is questioned as a possible Sakka, yakkha, or Naga, and he truthfully declares himself a powerful Naga named Bhuridatta.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5735-5853 confidence: high

Bhuridatta commands four young Nagas to take the Brahmin to the world of men; the attendants obey, bring him to the place, and return alone.

Bhuridatta is identified as a Naga king who has brought the Brahmin and Somadatta to the Naga realm and who commands young Nagas to escort the Brahmin back to the human world.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5855-5917 confidence: high

A garuja bird dwelling in a silk-cotton tree in Himavat near the great southern ocean sweeps water with its wings, swoops on the Naga region, and seizes a Naga king by the head.

The passage centers on a garula bird capturing a Naga king, carrying it away, killing it, and dropping the body into the sea.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5919-6037 confidence: high

Hearing the charm, the Naga youths fear it may be the Garula king, plunge into the earth, flee to the Naga-world, and leave the jewel; Alambayana takes the jewel and says his spell has succeeded.

The passage centers on a serpent-spell transmitted from Garula to Kosiya to Alambayana; the charm terrifies Naga youths and Alambayana claims immunity to fierce snakes and snake-bites.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5919-6037 confidence: high

Hearing the charm, the Naga youths fear it may be the Garula king, plunge into the earth, flee to the Naga-world, and leave the jewel; Alambayana takes the jewel and says his spell has succeeded.

The Naga youths flee because they fear the Garula king; the outcast Brahmin imagines a Garul King in Brahmin form seeking Naga prey; a Garula is the source of the serpent-spell.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 6039-6128 confidence: high

The outcast Brahmin brings Alambayana to the place where the snake king keeps the fast-day; Bhuridatta lies on an ant-hill with contracted hoods, and the Brahmin tells Alambayana to seize the King-serpent and take the bright-red gem on his head.

The Brahmin points out Bhuridatta as a King-serpent with a priceless gem on his head and calls on Alambayana to seize him.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7 / VIII.; lines 6670-6793 confidence: medium

Kanarittha, the doorkeeper, sees someone dragged roughly and tells Subhaga not to hurt him, warning that Brahmins are sons of Brahman and that Brahman might destroy the Naga-world.

The events occur in the Naga-world before a Naga assembly, and the Bodhisatta gathers the Naga multitude to correct a teaching.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7 / VIII.; lines 6972-7117 confidence: medium

The Great Being delivers the outcast Brahmin from the Naga-world and does not wound him with any contemptuous speech.

The Great Being delivers an outcast Brahmin from the Naga-world and refrains from contemptuous speech.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7 / VIII.; lines 6972-7117 confidence: high

Sagara-brahmadatta does not recognize the approaching Great Being and asks about the drums, conchs, youth with bow and quiver, golden coronet, umbrella, fly-flapper, peacock-tail fans, earrings, sword, golden shoes, and his obeisance to the Sage.

The ascetic identifies the splendid visitors as sons of King Dhatarattha, Naga sons of Sagara-brahmadatta's sister, and children of Samuddaja.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7 / VIII.; lines 7119-7137 confidence: medium

The host of Nagas comes, salutes the ascetic's feet, and sits aside; Samuddaja salutes her father, weeps, and returns with the Nagas to the Naga-world.

The passage repeatedly mentions the host of Nagas, the Naga-world, and the Naga state.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18 / INDEX.; lines 18596-19054 confidence: low

“Breath of snakes 42.”

The index includes an entry for breath of snakes.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18 / INDEX.; lines 19559-19951 confidence: high

Index entries include Naga and snake-related headwords: snake in anthill, snake question, snake's breath, and distinguishing male and female snakes.

The index lists Naga and multiple snake-related topics.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VIDHURAPANDITA- JATAKA. / J. VI. 9 / J. VI. 12 / J. VI. 13; lines 12493-12559 confidence: low

Anukevatta is to claim that Vedeha and the farmer's son are doomed, that he knows the strong and weak places of the ramparts and the crocodile locations in the moat, and that the king will put the army in his charge.

The plan uses places infested by snakes and crocodiles to frighten the army and create grounds for accusing it of disloyalty.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VIDHURAPANDITA- JATAKA. / J. VI. 9 / J. VI. 12 / J. VI. 13; lines 12561-12634 confidence: low

The army is brought to places infested by snakes and crocodiles; men are terrified by crocodiles and wounded by arrows, spears, and lances from battlements.

The army is led to places infested by snakes and crocodiles before suffering terror and casualties.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 229-348 confidence: high

Sama-Jataka contents summary: hunter couple become ascetics; wife conceives without human intercourse; parents are blinded by a snake; their son cares for them, is shot by a king, and is miraculously cured while the parents regain sight.

A snake blinds both parents in Sama-Jataka, and the passage later reports miraculous cure of the son and restoration of the parents' sight.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 229-348 confidence: high

Bhuridatta-Jataka contents summary: an ascetic is seduced by a Naga-woman and later becomes a king; Naga country, Naga-Garula feud, magic spell, and prince's adventures in snake form are mentioned.

Bhuridatta-Jataka includes a Naga-woman, Naga country, a feud between Nagas and Garulas, a magic spell, and a prince's adventures in snake form.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 525-570 confidence: medium

Serpents with extracted teeth and bound mouths are released; the Bodhisatta remains motionless as they envelop his body and spread their hoods on his head.

Serpents are released around the Bodhisatta, envelop his body, and spread their hoods on his head while he remains motionless.
read in the book →
The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IV / THE SECOND COUNCIL / CHAPTER V / THE THIRD COUNCIL; lines 5797-5940 confidence: medium

The king hears of Mahakala, a mighty naga-king who had seen four Buddhas and lived through a world-age, has him brought with a gold chain, seats him under a white canopy, honours him with flowers, surrounds him with palace women, and asks to behold the Buddha's bodily form.

Mahakala is a naga-king who has beheld four Buddhas and lived through a world-age, and he creates the Buddha figure for the king.
read in the book →
The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IV / THE SECOND COUNCIL / CHAPTER V / THE THIRD COUNCIL; lines 6224-6368 confidence: high

Tissa turns toward faith; while hunting he sees Mahadhammarakkhita sitting at the foot of a tree, fanned by a cobra with a sala-tree branch, and wishes to be ordained in the religion of the Conqueror and live in the forest-wilderness.

The passage describes a cobra fanning the self-controlled thera seated at the foot of a tree with a sala-tree branch.
read in the book →
The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XI / THE CONSECRATING OF DEVANAMPIYATISSA / CHAPTER XII / THE CONVERTING OF DIFFERENT COUNTRIES; lines 8215-8358 confidence: medium

Aravala, the naga-king, makes hail-rain fall on ripe crops and overwhelms everything with flood; Majjhantika arrives through the air and walks on Aravala's lake.

Aravala, a naga-king, causes hail and flood, confronts Majjhantika with elemental terrors, is overcome by the thera's power, and then accepts Buddhist teaching.
read in the book →
The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XVI / CHAPTER XVII / CHAPTER XIX / THE COMING OF THE BODHI-TREE; lines 10474-10617 confidence: high

Nagas use magic to win the Bodhi-tree; Samghamitta, described as having reached supernormal powers, takes the form of a griffin and terrifies the great snakes, who entreat her.

Nagas attempt to win the Bodhi-tree by magic, are terrified, then worship the tree in their realm and return it.
read in the book →
The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XVI / CHAPTER XVII / CHAPTER XIX / THE COMING OF THE BODHI-TREE; lines 10619-10753 confidence: medium

The king sets the Bodhi-tree in a pavilion, worships it with the kingship of Lanka, entrusts government to sixteen persons, acts as doorkeeper, orders ceremonies, places the tree on a car, and hears Mahinda tell of the Buddha's subduing of the nagas.

Mahinda recounts the subduing of the nagas achieved by the Buddha, and the note links this reference to the Buddha's second visit to Ceylon.
read in the book →
The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXX / THE MAKING OF THE RELIC-CHAMBER / CHAPTER XXXI / THE ENSHRINING OF THE RELICS; lines 14504-14640 confidence: high

Sonuttara hears the music, goes through the earth to the naga palace, is received by the naga king, and says the relics in the naga king's hands were appointed by the Buddha for enshrinement in the Great Thupa.

The naga king has the relics, signals Vasuladatta, and Vasuladatta swallows the urn, coils at Mount Sineru, manifests serpent forms, and emits fire and smoke.
read in the book →
The Mahavamsa, or The Great Chronicle of Ceylon I I I / IV. 1 2 14 13 / APPENDIX C / APPENDIX D; lines 18468-18608 confidence: high

Nagas are supernatural snake-demons, represented as human with a snake hood or as half-human and half-snake; they revere the Buddha and are sworn enemies of Garudas, winged griffin-like beings.

Nagas are defined as supernatural snake-demons with serpent-human representations and devout reverence toward the Buddha.
read in the book →
The Mahavamsa, or The Great Chronicle of Ceylon LIST OF ABBREVIATIONS / P.T.S. 1890-1911). / THE MAHAVAMSA / CHAPTEE I; lines 4539-4670 confidence: high

The Master hovered in mid-air above the battlefield, called forth darkness over the nagas, comforted the terrified, spread light again, and received their reverence.

The nagas and snake-spirits are terrified, reverence the Buddha, hear a doctrine of concord, give up the throne, and are established in refuges and precepts.
read in the book →
The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) Book III. Chapter 6. / Book III. Chapter 7. / BOOK IV. / Book IV. Chapter 2.; lines 12003-12152 confidence: medium

A man bitten by a poisonous snake struggles under the poison; another man uses a powerful charm to compel the snake to return and suck back the poison, yet the bitten man still fears it.

A poisonous snake is compelled by a powerful charm to approach the bitten man and suck back the poison; a footnote connects this belief with the 69th Jataka.
read in the book →
The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) Book III. Chapter 6. / Book III. Chapter 7. / BOOK IV. / Book IV. Chapter 2.; lines 12154-12299 confidence: medium

The king acknowledges medicines assuage disease; Nagasena says Pirit repetition allays diseases and calamities and asks about snakebite poison treated by spell, antidote, or lotion.

The passage discusses snakebite treatment and says a snake ready to bite will not bite a man over whom Pirit has been said.
read in the book →
The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) Book III. Chapter 7. / BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3.; lines 12921-13041 confidence: low

The king gives the analogy of a serpent in an anthill: a man removes earth, closes the entrance-hole, and the serpent dies from lack of air; he argues that the man killed it and similarly the Tathagata was the prime cause.

The king's analogy features a serpent dying in an anthill after a man removes earth and blocks the entrance.
read in the book →
The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 14856-14979 confidence: low

A note cites a snake-bite teaching: a brother would not have died had he let love flow over the four royal kinds of serpents, and a poem of love to snakes is enjoined as a safeguard; the note says no successful case is known there.

The note reports a teaching that a brother killed by snake-bite would not have died had he let love flow over the four royal kinds of serpents, followed by a poem of love to snakes as a safeguard.
read in the book →
The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTORY. / SADDHARMA-PUMDARIKA. I. / I. INTRODUCTORY. / I. INTRODUCTORY.; lines 1821-1899 confidence: medium

The opening enumeration names Brahma Sahampati and Brahmakayika gods; eight Naga kings; four Kinnara kings; Gandharvas; demon chiefs; Garuda chiefs; and Ajatasatru, king of Magadha.

Eight named Naga kings and many Nagas are present in the gathering around the Lord.
read in the book →
The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) VII. ANCIENT DEVOTION. 177 / VII. ANCIENT DEVOTION. 179 / ANCIENT DEVOTION. / VII. ANCIENT DEVOTION.; lines 9059-9140 confidence: medium

Stanzas 61-62 describe gods, Nagas, demons, and goblins sending down flowers; cymbals are beaten in the sky to worship the Jina, and the beings are vexed that he delays.

Nagas and serpents are included among the beings who honor or rejoice at the enlightenment event.
read in the book →
The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXIV. THE ALL-SIDED ONE. 409 / XXIV. THE ALL-SIDED ONE. 411 / XXIV. THE ALL-SIDED ONE. 413 / XXIV. THE ALL-SIDED ONE. 415; lines 17811-17897 confidence: high

A man surrounded by malicious, frightening snakes emitting flames or fires thinks of Avalokitesvara, and the snakes lose their poison.

Malicious snakes that frighten and emit fire lose their poison when Avalokitesvara is thought of.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) V. FAUSBOLL. / INTRODUCTION / V. FAUSBOLL. / COPENHAGEN.; lines 7721-7863 confidence: high

The Bhikkhu who discards all human passions is compared to a snake that casts his skin.

The prose note and repeated refrain explicitly compare the Bhikkhu's abandonment of passions and shores to a snake casting or quitting old worn-out skin.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) XX DHAMMAPADA. / XXIV DHAMMAPADA. / INTRODUCTION. XXV / XXVI DHAMMAPADA.; lines 773-858 confidence: high

The youth Dhatusena became a priest; while he was "chaunting at the foot of a tree," rain fell, and a Naga "encircled him in his folds, and covered him and his book with his hood."

The Naga's literal actions are protective: it coils around Dhatusena and covers both him and his book with its hood during rain.
read in the book →
Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) DHAMMA. / THE RULES REGARDING THE SETTLEMENT OF CASES. / THE MAHAVAGGA. / FIRST KHANDHAKA.; lines 4608-4749 confidence: high

An out-of-season cloud brings seven days of rain, cold, storms, and darkness; the Naga or Serpent king Mucalinda emerges, coils around the Blessed One seven times, and spreads his hood to protect him.

The Naga or Serpent king Mucalinda encircles the Blessed One and spreads his hood to guard him from weather, insects, sunheat, and reptiles.
read in the book →
Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) DHAMMA. / THE RULES REGARDING THE SETTLEMENT OF CASES. / THE MAHAVAGGA. / FIRST KHANDHAKA.; lines 4751-4878 confidence: high

Mucalinda sees the cloudless sky, loosens his windings from the Blessed One, makes his own appearance disappear, creates the appearance of a youth, stands before the Blessed One with clasped hands, and pays reverence.

The Naga king Mucalinda is present with windings around the Blessed One and then reverently stands before him with clasped hands.
read in the book →
Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) DHAMMA. / THE RULES REGARDING THE SETTLEMENT OF CASES. / THE MAHAVAGGA. / FIRST KHANDHAKA.; lines 4751-4878 confidence: high

Mucalinda sees the cloudless sky, loosens his windings from the Blessed One, makes his own appearance disappear, creates the appearance of a youth, stands before the Blessed One with clasped hands, and pays reverence.

Mucalinda makes his own appearance disappear and creates the appearance of a youth before revering the Blessed One.
read in the book →
Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) I IO MAHAVAGGA. I, 8, 4. / I, 9, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I I I / MAHAVAGGA. I, 12, I. / MAHAVAGGA. I, 13. T-; lines 6199-6373 confidence: medium

The Blessed One asks Uruvela Kassapa to spend one night in the room where the sacred fire is kept; Kassapa warns of a savage Naga or Serpent king of great magical power and dreadful venom, but finally permits him to stay.

The Blessed One knowingly enters a fire room associated with a savage venomous Naga; the Naga emits smoke, and the Blessed One intends to overcome the serpent's fire with his own fire.
read in the book →
Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) I IO MAHAVAGGA. I, 8, 4. / I, 9, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I I I / MAHAVAGGA. I, 12, I. / MAHAVAGGA. I, 13. T-; lines 6375-6526 confidence: high

The Blessed One sends smoke and fire, the Naga sends flames, the fire room appears ablaze, and surrounding ascetics fear the Naga will harm the great Samana.

The passage centers on the Blessed One's fire overcoming the fire of a magically powerful, dreadfully venomous Naga king.
read in the book →
Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) I IO MAHAVAGGA. I, 8, 4. / I, 9, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I I I / MAHAVAGGA. I, 12, I. / MAHAVAGGA. I, 13. T-; lines 6375-6526 confidence: medium

After the night, the Blessed One conquers the Naga's fire, keeps the Naga bodily intact, places him in the alms-bowl, and shows him to Kassapa, saying the Naga's fire has been conquered by his fire.

After the Naga's fire is conquered, the Blessed One places the Naga in his alms-bowl and shows him to Kassapa.
read in the book →
Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) T24 MAHAVAGGA. I, 18. / T54 MAHAVAGGA. 1,25,7. / I, 39, 2. ADMISSION TO THE ORDER OF BHIKKHUS. IQI / I, 54, 5. ADMISSION TO THE ORDER OF BHIKKHUS. 2OQ; lines 10272-10353 confidence: high

The serpent, in the shape of a youth, goes to the Bhikkhus and asks for pabbaajja; the Bhikkhus confer pabbaajja and upasampada on him.

The serpent goes to the Bhikkhus in the shape of a youth, but later falls asleep in his natural serpent shape.
read in the book →
Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) NINTH KHANDHAKA. / TENTH KHANDHAKA. ; / X, 4, 5' SCHISMS AMONG THE SAMGUA. 3! I / A'ULLAVAGGA.; lines 15414-15537 confidence: high

The Blessed One rebukes the offender for wrongly understanding the Dhamma, says impediments prevent spiritual gifts, compares lusts to snakes and creeping things full of danger, and says wrong grasp of doctrine creates false witness, self-uprooting, demerit, and woe.

Lusts are explicitly likened to snakes and creeping things and described as full of danger.
read in the book →
Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) V, 7, I. RULES FOR FOOT-CLOTHING, SEATS, ETC. / MAHAVAGGA. V, 13, 8. / V, 13, 10. RULES FOR FOOT-CLOTIIING, SEATS, ETC. '37 / SIXTH KHANDHAKA.; lines 3720-3869 confidence: high

The serpent king Supassa approaches and salutes the Blessed One, then says unbelieving serpents may harm Bhikkhus on trifling occasions and asks that Bhikkhus not eat serpent flesh.

Supassa, explicitly called a serpent king, asks the Blessed One to forbid serpent flesh because unbelieving serpents might harm Bhikkhus.
read in the book →
Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) AULLAVAGGA. / ON THE DAILY LIFE OF THE BHIKKHUS. / STULLAVAGGA. / XULLAVAGGA.; lines 3347-3482 confidence: high

The Blessed One states that a monk died of snake bite because he had not let love flow out over the four royal serpent breeds, names the breeds, and allows monks to use such love as a safeguard for security and protection.

A snake-bite death is linked to failure to extend love toward royal serpent breeds, and monks are allowed to use such love as a safeguard.
read in the book →
Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) FIFTH KHANDHAKA. / STULLAVAGGA. / V, 2, 4- / 1 P h awaken & ti dantamayadisu yena kena^i (B.).; lines 3111-3126 confidence: low

The note glosses hattha-pha^akena as a hand/finger pha^aka action in the hair, describes the pha^aka as a primitive brush without bristles, and compares the finger posture to a cobra hood.

The passage says the separated, forward, stiff fingers would be held as if imitating the hood of a cobra.
read in the book →
Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) ON DWELLINGS AND FURNITURI . / KXJ LLAV AGGA. / ON DWELLINGS AND FUPNITURE. / VI, 3. 2.; lines 8149-8342 confidence: medium

A snake falls from the roof onto a Bhikkhu’s back; he is terrified and cries out; after the matter is reported, a ceiling-cloth is allowed.

A snake falls from a roof onto a monk, and the resulting fear and outcry lead to the allowance of a ceiling-cloth.
read in the book →
Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) VI, I, 5- / ZULLAVAGGA. / XULLAVAGGA. / ZULLAVAGGA.; lines 7825-7882 confidence: low

A certain Bhikkhu sleeping on a low couch is bitten by a snake, and the matter is reported to the Blessed One.

A monk is bitten by a snake while sleeping on a low couch, after which bedstead supports are allowed.
read in the book →
Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) VII, I, 2. / VII, 1 , 3 . / JPULLAVAGGA. / VII, I, 6.; lines 10965-11114 confidence: high

Devadatta travels to Rājagaha, lays aside his own form, takes the form of a child clad in a girdle of snakes, and appears on Ajatasattu's lap.

The transformed child form is explicitly described as clad in a girdle of snakes.
read in the book →
Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) Y, 2, 6. ON THE DAILY LIFE OF THE BHIKKHUS. / AULLAVAGGA. / ON THE DAILY LIFE OF THE BHIKKHUS. / STULLAVAGGA.; lines 3263-3344 confidence: medium

A certain Bhikkhu dies from the bite of a snake, and the matter is reported to the Blessed One.

A Bhikkhu dies from a snakebite, and the accompanying note identifies a related ancient legend expanded in the Khandha-vatta Jataka with snake-charm verses and mythological serpent names.
read in the book →

slavic

Fairy Tales of the Slav Peasants and Herdsmen IMPERISHABLE / OHNIVAK / TEARS OF PEARLS / TEARS OF PEARLS; lines 6127-6248 confidence: high

The next Sunday the stepmother sends her own daughter to gather altar flowers; she gives the old man a gold piece unwillingly, and he describes her as spoiled, bad-tempered, naughty, and hardened against the poor.

The stepmother sends her own daughter to copy the encounter; after unwilling almsgiving she produces lizards, toads, and serpents rather than precious or beautiful objects.
read in the book →
Fairy Tales of the Slav Peasants and Herdsmen IMPERISHABLE / OHNIVAK / TEARS OF PEARLS / TEARS OF PEARLS; lines 6250-6362 confidence: medium

At the wedding feast, the bride smiles and toads come from her lips; she cries and lizards fall from her eyes; when her fingers touch water, the bowl fills with hissing serpents.

At the wedding feast, the substituted bride produces toads, lizards, and serpents instead of pearls, roses, and gold-fish, causing general panic.
read in the book →
Fairy Tales of the Slav Peasants and Herdsmen THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT / THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES; lines 3892-4013 confidence: medium

Kostey revives, puts the town and twelve maids of honour under charmed sleep, avoids Sudolisu’s eyes, surrounds the palace with an iron wall, and leaves a twelve-headed dragon guarding it.

Kostey leaves the iron-walled palace in charge of a monster dragon with twelve heads while Sudolisu remains inside.
read in the book →
Fairy Tales of the Slav Peasants and Herdsmen THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT / THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES; lines 4119-4226 confidence: medium

Junak travels toward the Enchanted Palace, where Princess Sudolisu watches over sleeping subjects; the palace is walled and guarded by the Dragon with Twelve Heads, whose heads sleep six at a time.

The palace is guarded by a Dragon with Twelve Heads that cannot be taken unawares; the invisible club torments it until it kills itself with its own claws.
read in the book →
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: high

The fisherman sees the carpet vanish, weeps, cannot climb the polished rocks, faces starvation or monstrous serpents, climbs the highest tree with his magic cap and club, and later survives on mushrooms, berries, sorrel leaves, and stream water.

The fisherman is surrounded by reptiles in the valley, repeats a magic formula, and the club destroys the snakes.
read in the book →
Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 3033-3141 confidence: high

“he began to hiss like a serpent” and breathed a “poisonous blast” upon the princess.

Kostey hisses like a serpent, poisons the princess with his breath, and then changes into smoke.
read in the book →
Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4584-4702 confidence: medium

A horrible whistling is heard; the palace spins, ominous birds cry, doors open, and Vikher arrives on a winged horse that breathes fire. He is described as the hurricane with a giant body and dragon head.

Vikher appears as a hurricane with a dragon head, breathes fire in rage, attacks the prince, and is slain.
read in the book →
Fairy Tales of the Slav Peasants and Herdsmen TIME AND THE KINGS OF THE ELEMENTS / THE TWELVE MONTHS / THE SUN OR THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / THE SUN; OR, THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE; lines 1035-1160 confidence: high

The Fate pulls a second golden hair and asks about a youth-restoring apple-tree that has stopped bearing fruit; the Sun says a snake hidden among the roots destroys the sap, and that the snake must be killed and the tree transplanted.

The apple-tree formerly bore fruit that restored youth, but a snake hidden among the roots destroys its sap until the snake is killed and the tree replanted.
read in the book →
Myths and Folk-tales of the Russians, Western Slavs, and Magyars GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE.; lines 6876-6995 confidence: high

Ivan wanders to an underground passage, descends a deep precipice, comes to the underground kingdom where the six-headed serpent lives and reigns, and enters the serpent's castle.

Ivan finds an underground passage, descends a deep precipice, and reaches the kingdom where a six-headed serpent lives and reigns.
read in the book →
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

After learning Yelena has flown away, Ivan returns to the underground kingdom and speaks with the six-headed serpent, who says he warned Ivan that Yelena would deceive him.

The six-headed serpent advises Ivan about Yelena's rule and gives him flint and steel with instructions for summoning helpers.
read in the book →
Myths and Folk-tales of the Russians, Western Slavs, and Magyars INTRODUCTION. / JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN.; lines 783-914 confidence: high

At a copper castle, terrible serpents are fastened with copper chains beside a well and copper bucket; Ivan gives them water and they become quiet.

At both the Copper and Silver castles, chained serpents guard the gate; Ivan draws water from a well and gives it to them, after which they become quiet or allow passage.
read in the book →
Myths and Folk-tales of the Russians, Western Slavs, and Magyars INTRODUCTION. / JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN.; lines 916-1050 confidence: high

Ivan follows the silver ball to a golden castle; terrible serpents on golden chains guard the gate, and he soothes them by giving them water from a well.

Serpents guard both palace gates and are soothed when Ivan gives them water, allowing him to pass.
read in the book →
Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1796-1921 confidence: medium

After others fail, Ivan is summoned and explains that the dream was reality: the twelve-headed serpent came on the horse and wanted to steal the Tsar’s daughter; Ivan says the horse can be obtained after his fifteenth year.

Ivan states that the twelve-headed serpent came on the horse and wanted to steal the Tsar’s daughter.
read in the book →
Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1796-1921 confidence: high

Ivan asks for no men except six for messages. The group travels to a fiery river with a bridge and an enormous forest, pitches a tent, and arranges night guards.

At the fiery river and bridge, Ivan faces serpents of increasing head-counts on successive nights.
read in the book →
Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1923-2058 confidence: high

Ivan leaves the merrymaking, tells his comrades to wait, turns into a cat, crosses the bridge over the fiery river, reaches the serpent house, and hears the old serpent mother and daughters-in-law talking.

The surviving serpent mother and daughters-in-law seek to destroy Ivan by becoming deadly roadside obstacles and a swallowing mouth.
read in the book →
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 4582-4717 confidence: high

Ivan goes into the field with his dog and cat, sees a great burning pile of wood, and finds a snake squirming on hot coals; the snake speaks in a human voice and asks him to save it for a ransom.

A burning snake asks Ivan to save it, becomes a maiden after rescue, and directs him to obtain a powerful ring as repayment.
read in the book →
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 4582-4717 confidence: high

Ivan lifts the snake from the fire with a stick; it appears as a beautiful maiden and tells him to refuse copper, silver, and gold from her mother because they are worthless in disguise, and to ask for the ring with twelve screws.

After Ivan removes the snake from the fire, the being before him is no longer a snake but a beautiful maiden.
read in the book →
Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN.; lines 13251-13331 confidence: high

A tremendous hundred-headed dragon guards the iron gate; the king's son plays a sweet-speaking magic flute so sadly that the dragon becomes gentle, lies down, licks his foot, and lets him pass over its back.

A hundred-headed dragon guards the gate and blocks passage, but the king's son plays a magic flute and the dragon becomes gentle and lets him cross.
read in the book →
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: medium

The twelve-headed dragon rides the milk-white steed of the moon with the bright moon dangling from the saddle-bow; after the steed stumbles, the dragon says he wants to struggle with Kiss Miklos.

Kiss Miklos struggles with a twelve-headed dragon and uses the sword to cut off all twelve heads.
read in the book →
Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 13759-13860 confidence: medium

Miklos appears on the bridge and fights the dragon. His commanded sword cuts off the twenty-four heads, but new heads grow at once and cannot be cut; the dragon's power is said to be of the same kind as his.

Miklos fights a twenty-four-headed dragon; after the sword cuts off the heads, new heads grow immediately and cannot be cut by the sword.
read in the book →
Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 13862-13973 confidence: medium

Kiss Miklos rides to the spring, thrusts his sword into the bubbling water three times, and blood and a death-groan identified as the younger dragon's wife come forth; the brothers do not drink.

The passage links the spring and pear-tree to the deaths of dragons' wives when Miklos stabs the water and trunk, producing blood and death-groans.
read in the book →
Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 13862-13973 confidence: high

A huge mouth with one jaw on earth and one raised to the heavens approaches; the travelers reach the Lead Friend's house, where the mouth blocks the threshold and would swallow anyone going out.

The mother of dragons appears as a vast devouring mouth and is killed when Miklos and the Lead-Melting Friend pour boiling lead into it.
read in the book →
Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 14675-14715 confidence: medium

A very old man skilled in letters, supported by three men, says the moon and sun were sad because the true rescuer from the dragons' claws was in bondage; he identifies the rescuer as Kiss Miklos and says he is coming with the Green Daughter in a six-horse chariot.

The old man identifies Kiss Miklos as the one who freed the clear moon and shining sun from the claws of dragons.
read in the book →
Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4223-4334 confidence: medium

The nurses see the whirlwind carrying Vassilissa away over many lands, across deep rivers, through three kingdoms into the fourth, the dominions of the Savage Serpent.

Both Vassilissa’s abduction route and the brothers’ search lead across multiple kingdoms into the land or dominions of the Savage Serpent.
read in the book →
Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4336-4455 confidence: high

The Savage Serpent flies in and asks what living man is present; the Tsar's sons answer that they have come from their birthplace for their sister.

The brothers come to free their sister from the Savage Serpent's domain, and the old woman identifies the maiden-carrying whirlwind as the Savage Serpent.
read in the book →
Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4457-4579 confidence: high

The Savage Serpent races in on Whirlwind, a fire-breathing flying steed; the Serpent has a champion's shape and serpent head, and he threatens Ivan.

Ivan confronts a foe with a serpent head who arrives on a fire-breathing steed, then destroys him with a club.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore CHAPTER III. / MYTHOLOGICAL. / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 315-337 confidence: medium

The Leshy or Wood-Demon--Legends about Rivers--Frost as a Wooer of Maidens--The Whirlwind personified as a species of Snake or Demon--Morfei and Oh, two supernatural beings

The Whirlwind is listed as personified as a species of snake or demon.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore CHAPTER V. / GHOST STORIES. / CHAPTER VI. / LEGENDS.; lines 340-369 confidence: medium

“CHAPTER VI. LEGENDS. 1. Saints, &c. Legends connected with the Dog, the Izba, the Creation of Man, the Rye, the Snake, Ox, Sole, &c.; with Birds...Legends about SS. Nicholas, Andrew, George, Kasian, &c.”

The contents list legends connected with the snake.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore CHAPTER VI. / LEGENDS. / FOOTNOTES: / INDEX.; lines 15988-16303 confidence: medium

"Chudo Morskoe, or water monster"; "Chudo Yudo, a many-headed monster"; "the Snake"; "Daylight eclipsed by a Snake"; "the Water Snake".

The index lists the Snake, a water snake, a many-headed monster, a water monster, and demons resembling snakes.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore CHAPTER VI. / LEGENDS. / FOOTNOTES: / INDEX.; lines 16305-16478 confidence: medium

"Snake, the mythical... Water Snake... Snake Husbands... Common Snake... likeness between Snakes and Demons"

The index groups several snake-related entries, including a mythical snake, Water Snake, Snake Husbands, a common snake legend, and a likeness between snakes and demons.
read in the book →
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.”
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore CONTENTS. / CHAPTER I. / CHAPTER II. / MYTHOLOGICAL.; lines 285-312 confidence: medium

“The Water King or Subaqueous Demon--Female Embodiments of Evil: 1. The Baba Yaga or Hag, and 2. The Witch, feminine counterparts of the Snake”

Baba Yaga or Hag and the Witch are identified as female embodiments of evil and feminine counterparts of the Snake.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL. / FOOTNOTES:; lines 7509-7649 confidence: high

The Servian Ajdaya is described as a dragon or snake and compared etymologically to serpent terms in several languages.

The Servian Ajdaya is identified as a monster meaning dragon or snake.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL. / FOOTNOTES:; lines 7651-7798 confidence: medium

The note compares the Cobra's daughter with Angaraka, daughter of the Daitya who, in wild-boar form, is chased underground by Chandasena.

The passage mentions a Cobra's daughter and cites an etymology connecting Yaga with Sanskrit ahi, meaning snake.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 14053-14145 confidence: high

The passage introduces animal legends, says Old Ritualists avoid crayfish as created by the Devil, and says the snake is esteemed for stopping with its head a hole gnawed in the Ark by the Devil in mouse form, saving Noah and his family.

The Devil, in the form of a mouse, gnaws a hole in the Ark, and the snake stops the leak with its head, preserving Noah and his family.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 14578-14672 confidence: medium

St. George is known as Georgy, Yury, and Yegory the Brave; he is patron of wolves, flocks, and herds, a Christian Confessor, and a destroyer of snakes and dragons. The passage says separate legendary ideas have attached to his name.

St. George is described with several names and functions, including patronage over wolves and livestock, Christian confession, and destruction of snakes and dragons; the passage explicitly notes that separate legendary sources have gathered around his name.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 14578-14672 confidence: high

St. George is known as Georgy, Yury, and Yegory the Brave; he is patron of wolves, flocks, and herds, a Christian Confessor, and a destroyer of snakes and dragons. The passage says separate legendary ideas have attached to his name.

St. George is named as a destroyer of snakes and dragons, and the Bulgarian legend is introduced as one in which he appears in his Christian capacity of dragon-slayer.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 15703-15807 confidence: high

Footnote cites a Bhaunagar/Kathiawad Naga legend: a badly treated wife leaves rice boiled in milk, a female supernatural snake-being eats it, and after the woman blesses the eater the Naga calls her daughter.

The cited female Naga eats rice boiled in milk; the wronged woman blesses the eater, and the Naga responds by treating her as a daughter.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 2981-3076 confidence: high

The passage divides powers of darkness into male and female groups. Male figures named are the Snake, Koshchei the Deathless, and the Morskoi Tsar or King of the Waters. Female figures named are Baba Yaga or Hag, the Witch, and the Female Snake.

The Snake is listed among male powers of darkness, and the Female Snake is listed among principal female characters.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3078-3192 confidence: high

The Snake is associated with clouds, has an ill-defined shifting outline, and appears in reptilian, mixed human-serpent, rider, fiery, winged, and polycephalous forms, usually with three to twelve heads.

The passage describes the Snake as often winged and many-headed, and the Ivan Popyalof tale presents three-, six-, and twelve-headed Snakes as opponents.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3078-3192 confidence: high

The Snake is associated with clouds, has an ill-defined shifting outline, and appears in reptilian, mixed human-serpent, rider, fiery, winged, and polycephalous forms, usually with three to twelve heads.

The passage describes the Snake as partly serpent and partly man and gives an example of a fiery snake that becomes a youthful gallant.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3078-3192 confidence: high

The Snake is called Zmei Goruinuich, linked with mountain/cavern dwelling, carries prey to various abodes, may steal or conceal daylight or contain moon and stars, abducts queens or princesses, and may have a wife and daughters of his species.

The passage says the Snake generally tears away a queen or princess, who remains reluctantly and welcomes a rescuing hero.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3078-3192 confidence: high

The Snake is called Zmei Goruinuich, linked with mountain/cavern dwelling, carries prey to various abodes, may steal or conceal daylight or contain moon and stars, abducts queens or princesses, and may have a wife and daughters of his species.

The passage links the Snake with stolen or concealed daylight and with moon and stars emerging after a Snake's death; in Ivan Popyalof, the land has only night until the Snakes' heads are destroyed and bright light returns.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3078-3192 confidence: high

Ivan kills a six-headed Snake, then fights a twelve-headed Snake and lops off nine heads before a raven flies by and croaks.

Ivan lops off heads of the twelve-headed Snake, and after the brothers kill the Snake they take the heads into the hut and destroy them; bright light follows immediately.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3194-3282 confidence: high

Ivan Popyalof, after killing the Snake, returns for forgotten gloves, hears the Snake's wife and daughters, turns into a cat, enters, listens, retrieves the gloves, and leaves.

After the Snake is killed, his daughters appear as lethal roadside forms and his wife pursues Ivan; the variant also centers on Chudo-Yudo monsters and their widows.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3194-3282 confidence: high

The Snake's wife flies after Ivan, opens her jaws from sky to earth to swallow him, and is delayed when Ivan and his brothers throw three poods of salt into her mouth, which she first mistakes for Ivan.

The Snake's wife chases Ivan, but is destroyed after being made to extend her tongue through twelve doors into Kuzma and Demian's forge, where heated pincers, hammers, and fire are used.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3194-3282 confidence: high

The commentary says the Ivan Buikovich skazka is a variant: Ivan watches while brothers sleep, kills six- and nine-headed Chudo-Yudo monsters, battles a twelve-headed Chudo-Yudo on a twelve-winged horse, and severed heads reattach or grow again through a fiery finger, explicitly compared to the Lernaean Hydra; Ivan awakens his brothers by throwing gloves and a cap at their hut, and the monster is destroyed.

The Ivan Buikovich variant describes six-, nine-, and twelve-headed Chudo-Yudo monsters; the twelve-headed monster's severed heads reattach or grow again through its fiery finger.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3284-3379 confidence: high

In a third variant, Ivan Koshkin kills snakes; Baba Yaga seeks revenge for the snakes and her daughters, swallows two brothers, and is forced in a smithy to disgorge them unharmed.

The third variant has snakes killed by the hero, and the passage states that the role usually occupied by the Snake is sometimes filled by another magical being.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3619-3697 confidence: high

In one instance, the hero Ivan has killed a Snake underground and carries its head on a lance; his brothers are frightened, think the Snake is coming, and let him fall back into the pit.

In one instance the hero has killed a Snake in the underground world and carries its head on a lance.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3699-3814 confidence: high

The passage discusses variants in which princesses are not kin to the monster; in Usuinya, a monster steals golden apples and is killed by the youngest son Ivan, and the monster is called a twelve-headed snake or flying dragon with wings and trailing moustaches.

The Usuinya-Bird is described as a twelve-headed snake or flying dragon that steals golden apples; another variant has three snakes who have stolen princesses, and the passage says the snake is much given to abduction.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3699-3814 confidence: medium

The passage discusses variants in which princesses are not kin to the monster; in Usuinya, a monster steals golden apples and is killed by the youngest son Ivan, and the monster is called a twelve-headed snake or flying dragon with wings and trailing moustaches.

In Usuinya, the monarch's youngest son Ivan kills the Usuinya-Bird, which is identified as a twelve-headed snake and flying dragon that steals golden apples.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 4289-4350 confidence: medium

Koshchei catches up with Prince Ivan and prepares to chop him with a sword; Ivan’s horse strikes Koshchei, Ivan finishes him with a club, burns him on a pyre, and scatters his ashes.

Koshchei is defeated and destroyed by Prince Ivan; the commentary says a Snake can play Koshchei’s part in variants and is destroyed by a destined stone.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 4719-4826 confidence: high

A Snake version has the fatal blow struck by a small stone in an egg-yolk, inside a duck, hare, and stone on the island Buyan.

A version of the same story is told of a Snake whose fatal blow comes from a stone hidden in an egg-chain.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5030-5149 confidence: medium

The girl has lived below the water for three years with a son and daughter; her husband brings her to the surface and tells her to call, "Osip, Osip, come here!" when she wants him.

The husband lives below the water, and the passage's note and commentary identify the story as involving serpent-spouses and snakes comparable to beings that can take human form.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5030-5149 confidence: medium

The footnote states that serpent-spouse stories are common but that no parallel to this ending was found; it cites transformation tales with snake spouses, serpent skins thrown into fire, Cupid and Psyche, and several Albanian, Roumanian, Wallachian, and Servian variants.

The note explicitly says serpent-spouse stories are common but that no parallel was found for this tale's termination, which the commentary calls unusually tragic.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5789-5876 confidence: medium

In another story, a freezing hunter promises his child to be allowed to warm himself at a devil's fire; deprived of his son, he dies, is denied priestly burial, is placed at a crossway, is turned into a horse by the same devil, and is later released by his son after adventures including a fight with the devil as a three-headed snake.

The passage describes a Cobra emerging from a lake, a three-headed snake form fought in a devil tale, and Rakshasa-haunted waters fatal to bathers or drinkers.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5878-6004 confidence: medium

Baba Yaga is closely connected with the Snake; some leading parts are assigned by one narrator to a Snake and by another to a Baba Yaga. The passage also says Day and Night are among her servants and the animal world lies at her disposal.

The passage says Baba Yaga is closely connected with the Snake and that the same leading role may be assigned by different narrators to either a Snake or a Baba Yaga.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 7348-7359 confidence: high

“the Witch and her near relation the Baba Yaga ... masculine embodiments of that spirit of evil ... the Snake, Koshchei, and other similar beings”

The Snake is named among masculine embodiments of the spirit of evil.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore LI. THE HASTY WORD 370 / RUSSIAN FOLK-TALES. / CHAPTER I. / INTRODUCTORY.; lines 1027-1165 confidence: medium

The narrator introduces Ivan the widow's son and Grisha as a tale of magic and enchantment, living clouds, and seven-headed snakes; its opening describes Aunt Melania helping Trofim meet a wealthy attractive widow and using beans for divination to suggest the destined husband is near.

The narrator says another tale is one of magic and enchantment involving living clouds and seven-headed snakes.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore LI. THE HASTY WORD 370 / RUSSIAN FOLK-TALES. / CHAPTER I. / INTRODUCTORY.; lines 566-630 confidence: medium

Some commentators are said to see combats between heroes and giants, trolls, ogres, snakes, dragons, and other monsters as typifying ancient struggles between aboriginals and invaders.

The passage cites combats between heroes and giants, trolls, ogres, snakes, dragons, and other monsters as a recurring element in popular tales.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10103-10187 confidence: high

Some magic fluids heal wounds, restore sight and vigor, or destroy what they touch; Waters of Strength and Weakness are said to be kept in a many-headed Snake's cellar.

The passage states that Snakes often possess or guard magic fluids and gives examples of a many-headed Snake, a serpent around a spring garden, and a flying Snake connected to two magic lakes.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10189-10302 confidence: medium

Variant: a prince endangered by his sister and the Snake is sent for healing and vivifying water between two mountains that open briefly; Prince Ivan obtains two flasks, while his horse's hind legs are crushed by the closing cliffs and restored by the waters.

The sister is induced by her demon lover, the Snake, to plot against her brother's life.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10842-10944 confidence: medium

The wife loves the hunchback and plots to poison her husband by boiling a snake, but steam from the cooking broth cures the husband’s blindness, and he pretends still to be blind.

The wife boils a snake to poison her husband, but steam from the broth cures his blindness instead.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10946-11073 confidence: high

Ryazan variant: Ivan Dearly-Bought is maimed, allies with an armless giant, encounters a princess afflicted by a nightly Snake, is led by the Snake to a healing lake, and later strips the Enchantress Queen of magic strength with red-hot iron bars.

Both summarized variants connect a snake with access to a healing water source after bodily injury or affliction.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10946-11073 confidence: high

Ryazan variant: Ivan Dearly-Bought is maimed, allies with an armless giant, encounters a princess afflicted by a nightly Snake, is led by the Snake to a healing lake, and later strips the Enchantress Queen of magic strength with red-hot iron bars.

The Ryazan princess says a Snake enters by the chimney every night and sucks away her strength.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore XVII. KOSHCHEI THE DEATHLESS 111 / XVIII. THE WATER SNAKE 126 / XIX. THE WATER KING AND VASILISSA THE WISE 130 / XX. THE BABA YAGA 148; lines 403-415 confidence: medium

“THE WATER SNAKE”

The table of contents includes the title “The Water Snake,” directly combining a water association with a snake figure.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources ILLYRIAN-SLOVENISH STORIES 297 / WESTERN SLAVONIANS. / I.--LONG, BROAD, AND SHARPSIGHT. / II.--'THE THREE GOLDEN HAIRS OF GRANDFATHER ALLKNOW.'; lines 1038-1130 confidence: medium

After the second hair is pulled, the hag asks about a fruitless youth-restoring apple-tree; the old man says a snake under the tree exhausts it and should be killed before the tree is transplanted.

The apple-tree once bore apples that made old people young, but a snake under it exhausts its powers; after the snake is killed and the tree replanted, it blooms.
read in the book →
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 8853-8922 confidence: high

The snake says, “Now feed me; when I grow up you shall carry me home.”

The rescued snake speaks, asks to be fed, directs the son to carry it home, and tells him how to obtain the lock.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources LIII.--THE DAUGHTER OF THE KING OF THE VILAS. / LIV.--THE WONDER-WORKING LOCK. / LV.--THE SHE-WOLF. / LVI.--MILUTIN.; lines 9184-9262 confidence: medium

The editorial note says No. 59 contains a singular legend of a white snake, an animal also connected with superstitions in the Scotch Highlands.

The editorial note says No. 59 contains a singular legend of a white snake.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9455-9545 confidence: high

A dream tells him to spend the night in a castle, sit at a table, light two tapers, and wait; at midnight a huge snake enters, asks for a kiss, and he refuses it as Satan.

Across three nights at midnight, the young man faces increasingly terrible snakes: one huge snake, a larger two-headed snake, and a still larger three-headed snake.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9455-9545 confidence: high

After another dream, he returns a third time; a still larger three-headed snake enters, twines round him, asks for a kiss, and he kisses it.

When the young man finally kisses the snake, it turns into a beautiful maiden, identified as the enchanted daughter of the castle lord, and the town is disenchanted.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON. / LIX.--THE WHITE SNAKE.; lines 9712-9767 confidence: high

Snakes multiply throughout Osojani, entering homes, churches, dairies, beds, and dishes; a frightfully large white snake attacks cattle at Ososcica; processions and pilgrimages do not end the scourge.

The passage centers on a district overrun by snakes and on a large white snake that harms cattle and terrifies the community.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources POLISH STORIES 107 / WHITE RUSSIAN STORIES 131 / LITTLE RUSSIAN STORIES FROM GALICIA 142 / LITTLE RUSSIAN STORIES FROM SOUTH RUSSIA 156; lines 293-311 confidence: medium

"XXIX. The Snake and the Princess (_Uzh i Tsarevna_). P. Kulish, 'Memoirs of Southern Russia,' ii. 14 159"

The title The Snake and the Princess places a snake and a princess together as the named figures of one tale.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources SERBIAN STORIES FROM BOSNIA 239 / SERBIAN STORIES FROM CARNIOLA 252 / CROATIAN STORIES 265 / ILLYRIAN-SLOVENISH STORIES 297; lines 403-415 confidence: low

"LIX. The White Snake"

One tale entry is titled "The White Snake."
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources VI.--THE WOOD-LADY. / VII.--GEORGE WITH THE GOAT. / VIII.--GODMOTHER DEATH. / IX.--THE FOUR BROTHERS.; lines 2158-2254 confidence: medium

The dragon pursues, is shot by the huntsman, falls on the boat and breaks it; the cobbler mends the leak so no water enters.

The pursuing dragon is shot by the huntsman-brother during the escape with the princess.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources WESTERN SLAVONIANS. / I.--LONG, BROAD, AND SHARPSIGHT. / II.--'THE THREE GOLDEN HAIRS OF GRANDFATHER ALLKNOW.' / III.--GOLDENHAIR.; lines 1133-1218 confidence: high

A clever king understands animals; a little old woman brings him a snake in a basket and says eating it will grant understanding of any animal. The king orders George to cook it and forbids him to taste it on pain of death.

The snake is said to grant understanding of animals when eaten, and George gains this knowledge by tasting it despite the king's prohibition.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE.; lines 7076-7165 confidence: high

An emperor has three sons; the eldest son hunts a hare into a water-mill, where it is revealed as a dragon and devours him.

The apparent hare repeatedly draws princes to the water-mill, where it is revealed as a dragon that devours them.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE.; lines 7076-7165 confidence: high

The dragon gives false strength locations in the fireplace and tree-fungus, then says its strength is far away in a lake, inside a dragon, a boar, and a pigeon.

The dragon states that its strength is far away in a pigeon inside a boar inside a dragon in a lake beneath another emperor’s city.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE.; lines 7076-7165 confidence: high

The prince takes two hounds, a falcon, and bagpipes; he lets the sheep go to the lake, places the falcon on a stump and the hounds and bagpipes under it, wades in, and challenges the dragon.

The prince wades into the lake, calls the dragon to single combat, and wrestles with it after it emerges.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE.; lines 7166-7258 confidence: high

The emperor sends two grooms to watch. The shepherd places hounds and bagpipes under a stump, sets the falcon on it, wades into the lake, challenges the dragon, wrestles it, and says a kiss from the emperor's daughter would let him toss it higher.

The protagonist repeatedly summons a lake dragon to single combat, wrestles it, and finally destroys it.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE.; lines 7260-7285 confidence: high

The emperor watches from the hill, and the shepherd has “obtained the dragon's head.”

The hero has obtained the dragon's head, and the emperor has witnessed his heroism.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE. / LII.--KRALJEVITCH MARKO.; lines 8479-8553 confidence: medium

A third letter says Arapin is coming and that shops and inns must shut; the daughter proposes twelve loads of money, a pure gold shirt, a serpent with a tray and casket, and a precious stone allowing midnight supper as at midday; Marko again does not answer.

One proposed reward includes a serpent holding a tray, a golden casket, and a precious stone with unusual power.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE. / LII.--KRALJEVITCH MARKO.; lines 8555-8625 confidence: medium

The damsel says black Arapin will take her from her parents; she says a man who could free her refuses, despite her offer of money, a pure-gold shirt, and a serpent holding a tray with a golden casket and precious stone.

The damsel describes a serpent holding a tray with a golden casket and precious stone among treasures offered to a potential rescuer.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE. / LII.--KRALJEVITCH MARKO.; lines 8627-8678 confidence: high

Marko finds three hearts inside Musa and a snake on the third heart; the snake speaks, offers to enter Marko and give him Musa's strength, and Marko cuts it to pieces.

A snake lies on Musa's third heart and offers to enter Marko so that he may become as strong as Musa.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE. / LII.--KRALJEVITCH MARKO.; lines 8627-8678 confidence: high

Marko finds three hearts inside Musa and a snake on the third heart; the snake speaks, offers to enter Marko and give him Musa's strength, and Marko cuts it to pieces.

Marko refuses the snake's offer to enter him and cuts it to pieces, saying he does not need such a creature.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XX.--THE PLAGUE-SWARM. / EASTERN SLAVONIANS. / XXI.--THE FROST, THE SUN, AND THE WIND. / XXII.--LITTLE ROLLING-PEA.; lines 4352-4449 confidence: medium

Little Rolling-pea sets out with his mace and is joined by Overturn-hill and Overturn-oak while traveling to a city where a dragon devours people.

A ravenous six-headed dragon devours people and appears at midnight on a bridge over a river of fire.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XX.--THE PLAGUE-SWARM. / EASTERN SLAVONIANS. / XXI.--THE FROST, THE SUN, AND THE WIND. / XXII.--LITTLE ROLLING-PEA.; lines 4451-4536 confidence: high

At midnight under the guelder-rose bridge by the river of fire, a seven-headed dragon arrives with horse, falcon, and hound signals, challenges Little Rolling-pea, loses all seven heads, has its tongues cut out, and its trunk is thrown into the river of fire.

Little Rolling-pea and the heroes fight seven- and nine-headed dragons, cut off their heads, and dispose of their trunks in the river of fire.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XX.--THE PLAGUE-SWARM. / EASTERN SLAVONIANS. / XXI.--THE FROST, THE SUN, AND THE WIND. / XXII.--LITTLE ROLLING-PEA.; lines 4451-4536 confidence: medium

The third she-dragon pursues with jaws extending from earth to sky. Little Rolling-pea throws three horses, three falcons, three hounds, and two comrades into her mouth; each time she flies to the blue sea to drink water before pursuing again.

A she-dragon with jaws from earth to sky pursues; Little Rolling-pea throws horses, falcons, hounds, and comrades into her mouth, delaying her while she drinks at the blue sea.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XX.--THE PLAGUE-SWARM. / EASTERN SLAVONIANS. / XXI.--THE FROST, THE SUN, AND THE WIND. / XXII.--LITTLE ROLLING-PEA.; lines 4451-4536 confidence: high

Little Rolling-pea flees into a smithy and asks for protection. The smiths shut the smithy, tell the she-dragon to lick through the iron door, seize her tongue with red-hot pincers, and Little Rolling-pea beats and buries her seven fathoms deep.

Little Rolling-pea seeks refuge in a smithy; smiths trap the she-dragon’s tongue with red-hot pincers after she licks through an iron door, enabling her destruction.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XXVI.--THE DEVIL AND THE GIPSY. / XXVII.--GOD AND THE DEVIL. / XXVIII.--THE BEAUTIFUL DAMSEL AND THE WICKED OLD WOMAN. / XXIX.--THE SNAKE AND THE PRINCESS.; lines 5134-5199 confidence: high

An emperor and empress have three daughters; the emperor falls ill and sends daughters for water. A snake asks the eldest and second daughters to marry him; they refuse and receive no water.

The snake repeatedly asks the daughters to marry him and grants the needed water only after the youngest agrees; she is then taken to his abode.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XXVII.--GOD AND THE DEVIL. / XXVIII.--THE BEAUTIFUL DAMSEL AND THE WICKED OLD WOMAN. / XXIX.--THE SNAKE AND THE PRINCESS. / XXX.--TRANSFORMATION INTO A NIGHTINGALE AND A CUCKOO.; lines 5202-5228 confidence: high

A damsel fell in love with a snake, was beloved by him, and he took her to wife.

The passage centers on a damsel who loves and marries a snake and lives in relation to his underground crystal dwelling.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XXXV.--THE LORD GOD AS AN OLD MAN. / XXXVI.--BULGARIAN HOSPITALITY. / XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS.; lines 6296-6319 confidence: medium

The dragon arrives, finds no empress, asks his horse whether to eat and drink or pursue, and pursues despite the horse saying he will not catch them.

The dragon pursues the fleeing pair and is thrown by his own horse against a stone, where he is smashed to pieces.
read in the book →
The Epic Songs of Russia CHURILO PLENKOVICH. / DITTK STEPANOVICH. / VASILY THE DRUNKARD AND TZAR BATYQ. / S'WTJET MIKAILO IVANOVICH THE ROVER.; lines 11464-11496 confidence: high

Some versions make Mdrya the White Swan the Dragon of the under-world, transforming in the coffin to kill Mikailo; Mikailo cuts his bride apart, removes snakes and reptiles, sprinkles her with living water, marries her, and lives happily afterward.

Some versions identify Mdrya the White Swan, Mikailo's bride, as an under-world dragon who transforms in the coffin to kill him.
read in the book →
The Epic Songs of Russia CHURILO PLENKOVICH. / DITTK STEPANOVICH. / VASILY THE DRUNKARD AND TZAR BATYQ. / S'WTJET MIKAILO IVANOVICH THE ROVER.; lines 11464-11496 confidence: medium

Some versions make Mdrya the White Swan the Dragon of the under-world, transforming in the coffin to kill Mikailo; Mikailo cuts his bride apart, removes snakes and reptiles, sprinkles her with living water, marries her, and lives happily afterward.

The summarized variant has Mikailo cut his bride into pieces, remove concealed reptiles, sprinkle her with living water, and marry her.
read in the book →
The Epic Songs of Russia CHURILO PLENKOVICH. / DITTK STEPANOVICH. / VASILY THE DRUNKARD AND TZAR BATYQ. / S'WTJET MIKAILO IVANOVICH THE ROVER.; lines 11464-11496 confidence: medium

Mikailo's rods and pincers are said to mark him as the heavenly smith, forger of lightning; a corresponding German tale is noted with double burial as a condition of marriage and a serpent visiting the grave.

The passage notes a corresponding German tale involving double burial in case of death as a condition of marriage and a serpent's visit to the grave.
read in the book →
The Epic Songs of Russia DIUK STEPANOVICH. / EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON. / IVAN THE MERCHANT'S SON AND HIS HORSE.; lines 6751-6887 confidence: medium

At Vladimir's feast in Kief, he boasts of three hundred stallions and three superior horses; the coal-black horse was captured by Ilya of Murom from the Dragon's Son, Tugarin, and a horse is claimed able to go from Kief to Chernigof between mass and matins.

Ivan's horse hisses and shrieks like a dragon, while one of Vladimir's exceptional horses is said to come from the Dragon's Son, Tugarin.
read in the book →
The Epic Songs of Russia DOBRYNYA AND THE DRAGON. / IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER. / NIGHTINGALE BUDIMIROVICH THE SAILOR HERO,; lines 7740-7895 confidence: medium

The foremost ship is described with the phrase, "Like a dragon fierce her prow was fashioned," and with animal forms, jacinth eyes, silk sails, gold masts, and steel anchors.

The leading ship is fashioned with a fierce dragon prow, animal-like sides and appendages, jewel eyes, silk sails, gold masts, and steel anchors.
read in the book →
The Epic Songs of Russia EPIC SONGS OF BUS SI A. 69' / J EPIC SONGS OF EUSSIA. 75 / EPIC SONQS OF RUSSIA. / BOLD ALTOSHA THE POPE'S SON.; lines 3025-3188 confidence: medium

The psalm-singer says he has seen Tugarin Dragon's Son, describes his great size, and says Tugarin's horse emits flames from its throat and smoke from its ears.

Tugarin is called Dragon's Son, is described as enormous, rides a horse emitting flames and smoke, and threatens to burn Alyosha.
read in the book →
The Epic Songs of Russia EPIC SONGS OF BUS SI A. 69' / J EPIC SONGS OF EUSSIA. 75 / EPIC SONQS OF RUSSIA. / BOLD ALTOSHA THE POPE'S SON.; lines 3190-3354 confidence: medium

Vladimir offers Alyosha honored seats; Alyosha sits with his comrade on the oven-bench beam; twelve heroes carry Tugarin in on a sheet of pure gold and seat him beside Princess Apraxia.

Tugarin is repeatedly named Dragon's Son, threatens fiery violence, and is killed by Alyosha in single combat.
read in the book →
The Epic Songs of Russia EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON. / IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER.; lines 6890-7035 confidence: medium

At Falcon's stirrups and shoulders are a greyhound, a chained dragon of the hills, a blue-gray eaglet that sings and whistles, and a falcon plucking his locks.

A dragon of the hills is chained at Falcon's stirrup among his animal companions.
read in the book →
The Epic Songs of Russia EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON. / IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER.; lines 7192-7359 confidence: high

Mikailo provisions food and green wine for three months, makes three pairs of pincers and three iron rods, sits in the coffin with Marya’s dead body, says the tools are to stop under-world dragons from gnawing him, and is drawn to the grave alive beside Marya on a sledge.

Mikailo prepares iron rods and pincers so that dragons of the under-world will not crawl into the coffin and gnaw his body.
read in the book →
The Epic Songs of Russia EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON. / IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER.; lines 7361-7520 confidence: high

Mikailo seizes and beats the Dragon with iron implements while demanding waters of life and death; she bargains from three years to two years to three hours.

An under-world Dragon is beaten into fetching waters that can revive Mikailo's wife and her own crushed offspring.
read in the book →
The Epic Songs of Russia EPIG SONQS OF RUSSIA. 135 / ILYA AND THE BOON COMPANIONS. / DIUK STEPANOVICH. / EPIC SONQS OF RUSSIA. 153; lines 5164-5303 confidence: medium

Amalfya warns that Diuk has attempted no heroic quests and names three road barriers: clashing mountains, pecking birds, and the twelve-tailed Dragon of the Mountain.

The Dragon of the Mountain with twelve tails is named as the third barrier that will devour Diuk, though Shaggy passes before it uncoils its tails.
read in the book →
The Epic Songs of Russia ILYA AND THE BOON COMPANIONS. / DIUK STEPANOVICH. / EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON.; lines 6315-6465 confidence: high

Strange signs of clouds, rain, lightning, and sparks precede the descent of the fierce Dragon of the Cavern with twelve tails, who threatens to devour or capture Dobrynya.

A twelve-tailed Dragon of the Cavern descends on Dobrynya, threatens him, and is wounded by him.
read in the book →
The Epic Songs of Russia ILYA AND THE BOON COMPANIONS. / DIUK STEPANOVICH. / EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON.; lines 6315-6465 confidence: medium

The Dragon rises on her wings over royal Kief town, catches up Beauty, Prince Vladimir's niece, and carries her to a cavern in the hills.

The Dragon carries off Beauty, Prince Vladimir's niece, and bears her to a cavern in the hills.
read in the book →
The Epic Songs of Russia ILYA AND THE BOON COMPANIONS. / DIUK STEPANOVICH. / EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON.; lines 6467-6602 confidence: high

Vladimir commands the heroes to go to the Tugy mountains to the fierce Dragon that has carried off his royal niece, Beauty the Fair.

The Dragon carries off Vladimir's royal niece, and Dobrynya is commanded to free Beauty Putyatichna from the Dragon.
read in the book →
The Epic Songs of Russia ILYA AND THE BOON COMPANIONS. / DIUK STEPANOVICH. / EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON.; lines 6467-6602 confidence: high

Dobrynya rides twelve days to the Tugy mountains and Dragon's cavern, finds the Dragon and niece absent, tramples the little dragons, and uses the silk whip so his horse shakes off and crushes the brood.

Dobrynya travels to the Dragon's cavern, fights the serpent over several days, and kills and dismembers it.
read in the book →
The Epic Songs of Russia ILYA AND THE BOON COMPANIONS. / DIUK STEPANOVICH. / EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON.; lines 6467-6602 confidence: high

Dobrynya's mother says his father slew a serpent in the Tugy mountains, tells Dobrynya not to take ordinary weapons, gives him a magic kerchief and seven-silk whip, and explains their use against weakness, the dragon brood, and the Dragon's twelve tails.

The silk whip makes Dobrynya's horse prance, shake off the little dragons, and crush them; it is also part of the mother's prescribed means to subdue the Dragon.
read in the book →
The Epic Songs of Russia ILYA AND THE BOON COMPANIONS. / DIUK STEPANOVICH. / EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON.; lines 6604-6748 confidence: high

Dobrynya enters the Dragon's deep den, releases many Russian prisoners, finds Princess Beauty chained in the farthest den, and leads her out to the white world.

The passage places many prisoners and Princess Beauty in the Dragon's deep den and has Dobrynya free them.
read in the book →
The Epic Songs of Russia ILYA OP MUROM. / THE PAIR SUN PRINCE VLADIMIR. / QUIET DUNAI IVANOVICH. / STAVR GODINOVICH.; lines 11206-11279 confidence: medium

Tugdrin, adapted from Tugar-Khan, is described as the spirit of the storm, the fire-flashing cloud, and one of the dragons fought by Dobrynya and Alyosha.

Tugdrin is called spirit of the storm, fire-flashing cloud, and one of the dragons fought by Dobrynya and Alyosha.
read in the book →
The Epic Songs of Russia ISABEL FLORENCE HAPGOOD. / TABLE OF CONTENTS. / THE ELDER HEROES. / THE CYCLE OF VLADIMIR, OR OF KIEF.; lines 137-215 confidence: medium

“VDOBRYNYA the DrAGON-SlAYER, AND MaRINA” and “DOBRYNYA AND THE DrAGON.”

The table includes both “Dobrynya the Dragon-Slayer” and “Dobrynya and the Dragon.”
read in the book →
The Epic Songs of Russia J EPIC SONGS OF EUSSIA. 75 / EPIC SONQS OF RUSSIA. / BOLD ALTOSHA THE POPE'S SON. / THE ONE AND FORTY PILGRIMS.; lines 3356-3424 confidence: low

"Thou hast parted me and my dear friend, young Tugdrin the Dragon's Son."

The Princess complains that Aly6sha has parted her from her dear friend, identified as young Tugdrin the Dragon's Son.
read in the book →
The Epic Songs of Russia NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE. / DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN.; lines 8974-9124 confidence: medium

At Vladimir's feast in Kief, Ilya receives a marten cloak with sable collar, drags it in the kitchen, and declares he will drag the serpent Tzar Kalin and pour out Kalin's heart and blood as he pours wine on the cloak.

Kalin is called a serpent in Ilya's threat and Dragon Tzar Kalin in the narration.
read in the book →
The Epic Songs of Russia STAVR GODINOVICH THE B07AR (NOBLE). / EPIC SONGS OF BUS SI A. 69' / J EPIC SONGS OF EUSSIA. 75 / EPIC SONQS OF RUSSIA.; lines 2817-2959 confidence: medium

Nightingale sits in a nest on seven oaks; sparks and flame pour from his mouth and nostrils; he pipes, roars, and hisses, causing Cloudfall to fall to his knees.

Nightingale emits sparks and flame and hisses like a dragon; Ilya also refers to a serpent's hiss.
read in the book →
The Epic Songs of Russia THE ELDER HEROES. / THE CYCLE OF VLADIMIR, OR OF KIEF. / THE CYCLE OF NOVGOROD. / APPENDIX.; lines 217-384 confidence: low

Contents entries include “THE CYCLE OF NOVGOROD,” “APPENDIX,” and the title “DOBRYNYA THE DrAGON-SlAYER 346,” along with other named song titles.

The contents list includes “Dobrynya the Dragon-Slayer.”
read in the book →
The Epic Songs of Russia THE ELDER HEROES. / THE CYCLE OF VLADIMIR, OR OF KIEF. / THE CYCLE OF NOVGOROD. / APPENDIX.; lines 684-793 confidence: medium

The epic Peter differs faintly from the historical Peter; songs about Poltava incorporate details from ancient myths of Dobrynya the Dragon Slayer and Ilya of Murom.

The passage names ancient myths of Dobrynya the Dragon Slayer as a source for later songs about Peter and Poltava.
read in the book →
The Epic Songs of Russia THE ONE AND FORTY PILGRIMS. / EPIC SONGS OF BUS SI A. / EPIC SONOS OF RUSSIA. 103 / DOBRYNYA THE DRAGON-SLAYER, AND MARINA.; lines 3957-4110 confidence: high

At Dobrynya's birth, beasts and serpents led by the Skiper-beast flee to the Dniepr; waters are troubled, banks quake, and tree-tops fall.

The opening includes fleeing serpents, Marina's slain companion is called Dragon's Son, and Marina appears with a fiery dragon and little serpents.
read in the book →
The Epic Songs of Russia THE PAIR SUN PRINCE VLADIMIR. / QUIET DUNAI IVANOVICH. / STAVR GODINOVICH. / DOBRYNYA THE DRAGON-SLAYER.; lines 11282-11352 confidence: high

Dobrynya fights darkness and winter, breaks winter’s fetters with the sword of his rays, is likened to several dragon-slayers, and is said to rescue captive women like Perseus and Yegory.

Dobrynya is explicitly identified as a slayer of dragons and compared with other dragon-slayers.
read in the book →
The Epic Songs of Russia VASILY BUSLAEVICH, THE BRAVE OF NOVGOROD. / APPENDIX. / THE ALAT7R STONE. / VOLGA VSESLAVICH.; lines 10809-10876 confidence: medium

The dragon father is explained as the Thunder-god; clouds are described as dragons robbing living water and sun-ray gold, as garments of bright gods, and as dragon skin through which the Thunder-god assumes dragon form.

The passage identifies the dragon father with the Thunder-god and describes divine beings assuming dragon form through cloud covering.
read in the book →

native american southwest

Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona JUHWERTA MAHKAI'S SONG BEFORE THE FLOOD / THE SONG OF SUPERSTITION MOUNTAINS / EE-EE-TOY'S SONG WHEN HE MADE THE WORLD SERPENTS / NOTES ON THE STORY OF THE FLOOD; lines 1236-1352 confidence: high

Ee-ee-toy's song, placed under the heading about making the world serpents, says he knows what to do and will move the water both ways.

Ee-ee-toy is associated with making world serpents, and the notes say these serpents pushed back the waters.
read in the book →
Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE FIRST SONG OF EE-EE-TOY'S ARMY / THE DOCTOR'S SONG TO THE HUNTERS / THE DESTRUCTION OF THE VAHAHKKEES / A SONG OF THE DOCTOR WHOSE SNAKE THREW DOWN THE VAHAHKKEE; lines 4082-4183 confidence: high

"I made the black snake; / And he went across and wounded the vahahkkee."

The song presents a doctor making a black snake that crosses over and wounds the vahahkkee.
read in the book →
Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF EE-EE-TOY'S ARMY / THE FIRST SONG OF EE-EE-TOY'S ARMY / THE DOCTOR'S SONG TO THE HUNTERS / THE DESTRUCTION OF THE VAHAHKKEES; lines 3860-3981 confidence: high

At the strong place, Thunder Doctor and Earthquake Doctor fail to tear it down; a little man takes a hair, sings, turns it into a snake, and the snake strikes and breaks the house; the army takes the place and kills everyone except Tcheu-tchick-a-dah-tai Seeven.

The little man takes a hair from his head, sings, turns it into a snake, and sends it to strike and break the house.
read in the book →
Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF EE-EE-TOY'S ARMY / THE FIRST SONG OF EE-EE-TOY'S ARMY / THE DOCTOR'S SONG TO THE HUNTERS / THE DESTRUCTION OF THE VAHAHKKEES; lines 3983-4079 confidence: high

A rattlesnake seeks help from a doctor; the doctor's pet gopher digs a tunnel to the village speaker's stone, and the rattlesnake bites the speaker-doctor, who dies in his kee.

The rattlesnake, helped by a doctor and gopher-dug tunnel, hides beneath the speaking stone and bites the speaker-doctor, who dies.
read in the book →
Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION / NOTES ON STORY OF CREATION / THE STORY OF THE FLOOD; lines 1104-1222 confidence: high

Ee-ee-toy makes two snakes from hairs of his head; one pushes waters south and lies head west, tail east, while the other pushes waters north and lies head east, tail west.

Two snakes made from Ee-ee-toy’s hair move waters in opposite directions and later start morning and evening winds with their tails.
read in the book →
Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 448-540 confidence: high

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.

Corn piles or rows are changed into snakes, including winged snakes, by Naiyenesgani's hand motions and then restored to corn.
read in the book →
Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1545-1635 confidence: high

The boy asks his grandmother about bad beings; she names Nagegani, Delgit, Nakp’dilgedi, and Tsidaketisi as dangerous man-killers and tells him to take the good medicine given by his father.

Nagegani is glossed as killing with his eyes; after his gaze affects the boy, the boy uses medicine and throws four snakes into the fire, causing an explosion that blinds Nagegani.
read in the book →
Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3389-3469 confidence: medium

Medicine men find no trace of the man except a snake-crawl mark; the company follows it to Black River, where distant lightning raises the water and they go downstream beneath it.

The searchers find a snake-crawl mark, decide it must have been made by the lost man, and later find him no longer human.
read in the book →
Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3956-4046 confidence: medium

Two brothers encounter a bullsnake; the older brother wants to kill it, but the younger brother restrains him and the snake escapes.

The brothers encounter a bullsnake, and the younger brother prevents the older brother from killing it.
read in the book →
Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 4137-4217 confidence: medium

The boy’s brother reports that the boy said he could heal the rich man’s daughter and produce a child from her in one night; the chief gives him four days under threat of beheading.

The imposed task is to produce a child from the rich man’s daughter in one night; at midnight a black rattlesnake makes a noise and the baby is born.
read in the book →
Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 4137-4217 confidence: medium

The chief takes the boy to a tree at sunset; only the boy sees a snake descend the tree, he chops the tree down, the tree remains dead next morning, and the chief rewards him for saving his life.

The boy alone sees a snake coming down the tree, then chops the tree down; the next morning the tree remains dead.
read in the book →
Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 438-527 confidence: high

He leaves with a blue fox as his pet and a yellow snake in his shirt, enters a canyon between rock walls, follows a people's trail, and comes to a man lying against a cliff.

Naiyenezgani carries a yellow snake and throws it near Tsidakelisi, whose fear of it enables the attack with the obsidian club.
read in the book →
The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 1122-1166 confidence: high

At TsenÃ¡stci they find a rock-hole entrance guarded by two rattlesnakes and covered by two piÃ±on trees; the snakes threaten but do not bite; Niltci moves the trees and they close on their own after entry.

The entrance is guarded by two rattlesnakes, and the being inside is KlictsÃ², the Great Serpent, who teaches sacrificial sticks.
read in the book →
The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 1252-1336 confidence: high

At Yellow Streak Runs Down, a black-water house with wind door is home to Long-Frog, Water Snake, Arrow Snake, and other water animals; the passage links these mysteries with another chant, instructs sacrifice of four kethàwns, and says the first sand picture symbolizes the visit and ceremonial union.

The black-water house contains Long-Frog, Water Snake, Arrow Snake, and other water animals; its mysteries are said to make two ceremonies one and are symbolized by the first sand picture.
read in the book →
The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 1933-2017 confidence: medium

At night the lodge contains spectators near the edge, a central fire, the sick woman in the south, and the qaçàli with assistants in the north; the sick woman is moved to sit facing east at the junction of two crossing white serpents on the picture.

The sick woman is directed to sit facing east at the junction of two white serpents crossing on the dry painting.
read in the book →
The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 1933-2017 confidence: high

The chanter erases the painting with his rattle in order: western mountain, bear track, central hole, other figures, and outside serpents; serpent erasure begins in the east and follows the apparent sun course to the north; the sand is collected and thrown away outdoors.

In erasing the serpents, the qaçàli starts with eastern figures and follows the apparent course of the sun, ending in the north.
read in the book →
The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 2980-3027 confidence: medium

"The picture of the first day ... is said to represent the visit of Dsilyi` NeyÃ¡ni to the home of the snakes at QoÂ¢estsÃ²."

The first picture is said to represent Dsilyi` NeyÃ¡ni visiting the home of the snakes at QoÂ¢estsÃ².
read in the book →
The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 3030-3105 confidence: high

Eight serpents of directional colors cross in pairs on the sunbeam rafts, while four larger directional serpents form a boundary and appear to follow the sun’s apparent course.

The painting uses inner crossed serpents and four larger directional serpents as a frame or boundary, with colors assigned to cardinal directions.
read in the book →
The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 3284-3383 confidence: medium

The klictsò-bikeçàn includes four colored sticks with deer tracks. The Great Serpent says the offerings should be buried in a mole-made earth heap shaped like a crawling snake.

The Great Serpent instructs that offerings be buried in a long winding mole heap likened to a crawling snake.
read in the book →
The Mountain Chant: A Navajo Ceremony The Mountain Chant: A Navajo Ceremony / THE MOUNTAIN CHANT: / A NAVAJO CEREMONY. / CONTENTS.; lines 65-141 confidence: medium

The contents list great pictures: home of the serpents, yays and cultivated plants, long bodies, and great plumed arrows.

The great-picture contents include a first picture identified as "home of the serpents."
read in the book →
The Pima Indians AGENTS / SCHOOLS / THE PIMA CALENDAR / NATURE OF THE EVENTS; lines 2057-2183 confidence: medium

A heavy rain caused a flood that destroyed the Casa Blanca store; the event was “known as the Vamati Tcoki, Snake rain.”

A heavy rain caused a flood that destroyed the Casa Blanca store, and the event was called Vamati Tcoki, Snake rain.
read in the book →
The Pima Indians AGENTS / SCHOOLS / THE PIMA CALENDAR / NATURE OF THE EVENTS; lines 2057-2183 confidence: low

At Kamatalk a man is bitten by a rattlesnake and dies; around the same time Pimas kill an Apache known as Vakoa, Canteen, near the Superstition Mountains.

A rattlesnake bites a man at Kamatalk and he dies.
read in the book →
The Pima Indians AGENTS / SCHOOLS / THE PIMA CALENDAR / NATURE OF THE EVENTS; lines 2301-2415 confidence: low

A man at Gila Crossing was bitten and killed by a rattlesnake; the murderer mentioned in the preceding year was hanged at Florence.

A man at Gila Crossing is bitten and killed by a rattlesnake.
read in the book →
The Pima Indians AGENTS / SCHOOLS / THE PIMA CALENDAR / NATURE OF THE EVENTS; lines 2671-2834 confidence: high

At Blackwater, a woman was gored to death by a cow; a chief previously bitten by a rattlesnake died in spring 1893.

A chief's earlier rattlesnake bite is remembered, and a Blackwater woman is later recorded as fatally bitten by a rattlesnake.
read in the book →
The Pima Indians AGENTS / SCHOOLS / THE PIMA CALENDAR / NATURE OF THE EVENTS; lines 2836-2927 confidence: low

A woman searched far in the desert for mesquite beans while the community starved from crop failure caused by lack of river water for ditches; rattlesnakes sometimes entered houses and bit occupants, with no confirmed native remedy reported by the author.

Rattlesnakes are described as entering houses and biting occupants.
read in the book →
The Pima Indians BAPTISM / FAMILY ORGANIZATION / NAMES / EDUCATION; lines 9501-9536 confidence: high

Boys practice for years with bows, shoot birds and squirrels, are unlike pueblo lads in not being prohibited from killing rattlesnakes, must not reuse the same arrow, and must take desired rattles from a living snake.

Pima boys may kill rattlesnakes but must not reuse the arrow, and rattles for ornament must be taken from a living snake.
read in the book →
The Pima Indians NAMES / EDUCATION / OLD PERSONS AND THEIR TREATMENT / VIEWS CONCERNING DEATH; lines 9560-9579 confidence: high

A legend attributes the first death in human history to the venom of Soft Child, the rattlesnake, who was given the power of death to protect himself from abuse by man.

The first death in human history is attributed to the venom of Soft Child, the rattlesnake.
read in the book →
The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10173-10308 confidence: medium

Myths are not related in summer because of fear of rattlesnake bites; the passage says no information was obtained on why snakes should bite those who disregard the taboo.

Myths are not told in summer because of fear of rattlesnake bites, though the passage says the reason for such bites was not obtained.
read in the book →
The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10640-10733 confidence: high

After creation, people and animals are confined in a great house; Rattlesnake, known as Soft Child, is continually prodded and scratched because people like to hear him rattle, so he asks Elder Brother for help.

Rattlesnake is given teeth by Elder Brother, instructed to bite tormentors, and Rabbit’s repeated bites lead to swelling, fever, and death.
read in the book →
The Pima Indians THE BIRDS AND THE FLOOD / THE BLUEBIRD AND COYOTE / THE BOT AND THE BEAST / THE NAUGHTY GRANDCHILDREN; lines 12405-12474 confidence: high

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.

The first death is attributed to Rattlesnake biting Rabbit.
read in the book →
The Pima Indians THE FOOD SUPPLY / THE PIMA INDIAN8 / MEDICINAL PIJINTS / ANIMALS USED FOR FOOD; lines 3733-3827 confidence: medium

Snakes are not eaten even in famine, and eating lizards is rejected with scorn.

Snakes are not eaten even in famine, and lizard-eating is rejected with scorn.
read in the book →
The Pima Indians The Pima Indians / INTRODUCTION / HISTORY / VILLAGES; lines 573-635 confidence: high

A tale reports war between Zacaton and Casa Blanca Pimas: a thorny hedge blockaded Casa Blanca and, through medicine-men's artifices, turned into a circle of snakes.

A thorny hedge built as a blockade around Casa Blanca is said to become a circle of snakes through the artifices of medicine-men.
read in the book →
The Pima Indians THE SOUL AND ITS DESTINY / DREAMS / SACBED PLACES / RELIGION; lines 12788-12892 confidence: medium

Medicine power may be inherited, gained by surviving a rattlesnake bite on the hand or near the heart, or gained through dreams and trances. Kisatc says a nightly dream visitor endowed him with magic power until he began practicing; the dreams were not sought by fasting or seclusion.

Anyone who recovered from a rattlesnake bite on the hand or near the heart might become a medicine-man or medicine-woman.
read in the book →
The Sia A STUDY OF SIOTJAN CULTS. / JAMES OWEN DORSEY. / CONTENTS. / CONTENTS, 355; lines 18064-18292 confidence: low

Headings include “Origin of the buffalo,” “Mythic buffalo,” “The bear,” “The wolf,” “Horses,” “Spiders,” “Snake lore,” “The double woman,” “Deer women,” “Dwarfs or elves,” “Dogs,” “Trees,” “Customs relating to childhood,” and “Puberty.”

A contents heading lists snake lore.
read in the book →
The Sia ALPHABET. / CHAPTER II. / PHENOMENA DIVIDED INTO HUMAN AND SUPERHUMAN. / DOR8BY.1 OTHER OMAHA AND PONKA TERMS. 367; lines 18909-18938 confidence: medium

Kansa-related terms are glossed for superhuman beings or powers, mysterious persons, sacred pipe, sleight-of-hand tricks, elephant as gray mysterious one, and pumpkin versus serpent vocabulary.

Serpent terms are recorded across several languages, and Serpent gens names are noted for Xoiwere and Winnebago.
read in the book →
The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1150-1240 confidence: medium

The sun's clothing and equipment include deerskin garments, a snake-painted kilt, bow and arrows, a cougar-skin quiver, and a plumed mask whose red hair is like fire and whose yellow encircling line indicates rain.

The sun's deerskin kilt has a snake painted on it.
read in the book →
The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1339-1424 confidence: medium

A male Ka'pina member throws an expandable serpent fetish toward several directions and uses the Na'pakatsa fetish in south, east, west, and north placements; afterward the earth is firm for travel.

A male Ka'pina member throws out an expandable serpent fetish as part of the rite that precedes the earth becoming firm.
read in the book →
The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2795-2835 confidence: high

Witches are said to assume the form of dogs and other beasts and to create disease by casting snakes, worms, stones, bits of fabric, and other things into the body.

Disease is said to be caused by casting snakes, worms, stones, fabric, and other things into the body, and a theurgist is described as drawing a snake from an afflicted man's body.
read in the book →
The Sia BAIN CEREMONIAL OF THE SNAKE SOOIETY. / CEREMONIAL VASE. / CEREMONIAL. 85 / VICE HO'-NA-AI-TE OF SNAKE SOCIETY.; lines 3748-3857 confidence: high

The snake is placed around the throat and head and over the body of the novitiate.

The snake is placed on the novitiate while the boy is identified as becoming a member of the third degree of the Snake division.
read in the book →
The Sia BAIN CEREMONIAL OF THE SNAKE SOOIETY. / CEREMONIAL VASE. / CEREMONIAL. 85 / VICE HO'-NA-AI-TE OF SNAKE SOCIETY.; lines 3748-3857 confidence: high

The snake is described as unable to speak but able to hear; the ho'naaite asks it to look on the boy and give him wisdom as he becomes a third-degree member of the Snake division.

The ho'naaite asks the snake to give the boy wisdom like its own so the boy may grow wise and strong.
read in the book →
The Sia BAIN CEREMONIAL OF THE SNAKE SOOIETY. / CEREMONIAL VASE. / CEREMONIAL. 85 / VICE HO'-NA-AI-TE OF SNAKE SOCIETY.; lines 3748-3857 confidence: high

The ho'naaite prays that the snake will exhort the cloud rulers to send their people to water the earth so it will bear fruits and provide abundant food for the Sia.

The snake is asked to exhort the cloud rulers to water the earth so that fruits and abundant food may result.
read in the book →
The Sia BAIN CEREMONIAL OF THE SNAKE SOOIETY. / CEREMONIAL VASE. / CEREMONIAL. 85 / VICE HO'-NA-AI-TE OF SNAKE SOCIETY.; lines 3748-3857 confidence: medium

The snake is invoked with the sun-father in autumn and winter to provide blankets and other things needed to keep warm.

The snake is invoked with the sun-father in autumn and winter to provide blankets and other necessities for keeping warm.
read in the book →
The Sia BAIN CEREMONIAL OF THE SNAKE SOOIETY. / CEREMONIAL VASE. / CEREMONIAL. 85 / VICE HO'-NA-AI-TE OF SNAKE SOCIETY.; lines 3748-3857 confidence: medium

Snake division members wear fringed buckskin kilts painted with rattlesnakes and tipped with tin; the ho'naaite's kilt includes fawns' toes, and moccasins and hair style are described.

The novitiate is marked with red eye streaks said to refer to snakes' eyes and kaolin zigzags said to symbolize lightning; snake images also appear on ritual clothing.
read in the book →
The Sia BAIN CEREMONIAL OF THE SNAKE SOOIETY. / CEREMONIAL VASE. / CEREMONIAL. 85 / VICE HO'-NA-AI-TE OF SNAKE SOCIETY.; lines 3859-3933 confidence: high

The ho'naaite obtains a snake at the grotto entrance, presents it horizontally to the novitiate, and both pass back and forth north of the line four times while the novitiate holds the snake, which may wrap around his throat.

Novitiates receive and carry snakes under the ho'naaite's direction, with repeated movements forming part of the Snake society ceremonial.
read in the book →
The Sia BAIN CEREMONIAL OF THE SNAKE SOOIETY. / CEREMONIAL VASE. / CEREMONIAL. 85 / VICE HO'-NA-AI-TE OF SNAKE SOCIETY.; lines 3859-3933 confidence: medium

Two bearers carry the vases to a cave; each snake is placed on the ground with the words, "Go to your home; go far and be contented." The snakes are deposited north, west, south, and east, and the vases are placed in the cave and covered with a large slab.

Snakes are removed from the vases and deposited in the order north, west, south, and east, with the sequence repeated until all snakes are disposed of.
read in the book →
The Sia BAIN CEREMONIAL OF THE SNAKE SOOIETY. / CEREMONIAL VASE. / CEREMONIAL. 85 / VICE HO'-NA-AI-TE OF SNAKE SOCIETY.; lines 3859-3933 confidence: medium

The vases are said to belong to a superior type of ancient pottery and to be decorated with snakes and cougars on a creamy ground.

The vases are described as ancient objects made by ancestors, decorated with snakes and cougars, and not alienable because the snakes would become angry and might cause fatal bites.
read in the book →
The Sia BELIEF IN FUTURE LIFE. / CHAPTER V. / USE OF PAINT IN WORSHIP. / THE MYSTERY DANCE.; lines 22757-22789 confidence: high

After earth and people are produced, the Unktehi give the Indians the mystery sack, institute the Wakan waipi or mystery dance, and ordain the sack’s animal-skin materials.

Serpents appear both as part of the sack’s ordained material composition and as the being encountered by violators who descend into the earth.
read in the book →
The Sia COSMOGONY. / CULT SOCIETIES. / THEURGISTIC RITES. / BAIN CEREMONIAL OF THE SNAKE SOOIETY.; lines 3184-3282 confidence: high

The ho'naaite and vicar prepare ha'chamoni and plume offerings; ha'chamoni symbolize beings and convey messages or prayers through notches, often with staff-like sticks bound on them.

The ceremony belongs to the Snake Society and includes a snake fetich as a focal altar object before which offerings and sacred objects are grouped.
read in the book →
The Sia COSMOGONY. / CULT SOCIETIES. / THEURGISTIC RITES. / BAIN CEREMONIAL OF THE SNAKE SOOIETY.; lines 3284-3390 confidence: high

The passage explains degree requirements for handling snakes, restrictions on minors, women's exclusion from some societies, the male-only Snake division, and the presentation of the yaya fetish to new medicine-order members.

The Snake division is limited because of objections to handling snakes, but the passage says belonging to this division is a greater honor and requires degrees.
read in the book →
The Sia COSMOGONY. / CULT SOCIETIES. / THEURGISTIC RITES. / BAIN CEREMONIAL OF THE SNAKE SOOIETY.; lines 3392-3450 confidence: high

A cry repeated four times invokes cloud rulers of the cardinal points to water the earth; meal is sprinkled into the medicine bowl, and members use bags of meal or corn pollen; the Snake Division sprinkles corn pollen, acceptable to the Snake ho'naaite.

The Snake Division uses corn pollen acceptable to the Snake ho'naaite, and petitions ask Snake ho'naaite(s) to intercede with cloud rulers to water the earth.
read in the book →
The Sia COSMOGONY. / CULT SOCIETIES. / THEURGISTIC RITES. / BAIN CEREMONIAL OF THE SNAKE SOOIETY.; lines 3453-3536 confidence: medium

Participants sprinkle the altar with meal; the ya'ni^siwittanni waves a rattle along the meal line and throws pollen from the fingers as an offering to the Snake ho'naaite.

Pollen is thrown as an offering to the Snake ho'naaite in a passage labeled as a Snake Society rite.
read in the book →
The Sia COSMOGONY. / CULT SOCIETIES. / THEURGISTIC RITES. / BAIN CEREMONIAL OF THE SNAKE SOOIETY.; lines 3538-3594 confidence: low

The supplied passage label places the excerpt under cult societies, theurgistic rites, and a ceremonial of the Snake Society.

The passage locator identifies the section as a ceremonial of the Snake Society.
read in the book →
The Sia COSMOOONY. / COSMOGONY. / CULT SOCIETIES. / THEURGISTIC RITES.; lines 3025-3156 confidence: medium

Most societies are divided into orders; three degrees are required before snake handling, minors are restricted from the third degree until judged ready, and women are excluded from specified societies or divisions.

One must pass through three degrees before being permitted to handle snakes in the Snake division.
read in the book →
The Sia CULT SOCIETIES. / THEURGISTIC RITES. / BAIN CEREMONIAL OF THE SNAKE SOOIETY. / CEREMONIAL VASE.; lines 3597-3643 confidence: high

The ho'naaite stood north of the meal line while the ti'amoni and a younger snake-division member stood south; bear-claw necklaces were removed, and the ho'naaite placed his on the snake fetish at the north side of the altar.

The rite belongs to a snake-society context in the locator, includes a younger member of the snake division, and places the ho'naaite's bear-claw necklace on a snake fetish at the north side of the altar.
read in the book →
The Sia DOBBBY.I OMAHA INVOCATIONS OF THE TRAP, ETC. 389 / FASTING. / MYSTIC TREES AND PLANTS. / HORSEY 1 MYSTIC TREES AND PLANTS. 391; lines 20441-20550 confidence: medium

The Kansa have Buffalo shamans; a Kansa who dreamed or envisioned an animal painted the mystery object on his shield. An old woman envisioned a flying serpent; enormous serpent remains are said to be in the Black Hills, and finding such a reptile means death.

A Kansa old woman is said to have envisioned a flying serpent, and the passage associates enormous serpent remains in the Black Hills with death for the finder.
read in the book →
The Sia DOBSBT.I / ALPHABET. / CHAPTER II. / PHENOMENA DIVIDED INTO HUMAN AND SUPERHUMAN.; lines 18846-18906 confidence: medium

Wakandagi is defined as a subterranean or water monster, a large horned reptile mentioned in myths and supposed to dwell beneath Missouri River bluffs; the passage compares Dakota Unkteqi and Winnebago Waktceqi and notes a Winnebago Water Monster gens.

Wakandagi is defined as a subterranean or water monster, a large horned reptile in myths, dwelling beneath bluffs along the Missouri River.
read in the book →
The Sia DOBSBT.I / ALPHABET. / CHAPTER II. / PHENOMENA DIVIDED INTO HUMAN AND SUPERHUMAN.; lines 18846-18906 confidence: low

The passage cites Hewitt’s article on Iroquoian serpent symbolism, reporting that serpent terms were related in those languages to words such as demon, devil, wizard, witch, occult, mysterious, and supernatural.

The passage discusses Iroquoian serpent symbolism, Dakota terms listed with mysteriousness and serpent terminology, and Omaha-Ponka water-monster terminology.
read in the book →
The Sia JAMES OWEN DORSEY. / CONTENTS. / CONTENTS, 355 / CONTENTS. 357; lines 18295-18456 confidence: high

Mandan entries list cults, divinities, guardian spirits, belief about serpents and giants, thunder lore, astronomical lore, mystery objects and places, mystery rock, dreams, oracles, fetiches, folklore, sorcery, jugglery, ghost lore, future life, and four as a mystic number.

The Mandan section lists belief about serpents and giants, and the Hidatsa section lists serpent worship.
read in the book →
The Sia MYTHS. / THB COYOTE ENCOUNTERS DISAPPOINTMENTS. / STEVENSON.) COYOTE MYTH. 151 / THE COYOTE AND RATTLESNAKE.; lines 7555-7632 confidence: high

The coyote's house is near the rattlesnake's; the coyote invites the snake, and the snake arrives moving slowly and shaking his rattle while the coyote is afraid.

The rattlesnake's rattle and motion frighten the coyote, and the snake is marked by a distinctive food practice involving corn pollen placed on the head.
read in the book →
The Sia MYTHS. / THB COYOTE ENCOUNTERS DISAPPOINTMENTS. / STEVENSON.) COYOTE MYTH. 151 / THE COYOTE AND RATTLESNAKE.; lines 7555-7632 confidence: high

The ska'tona is introduced as a monster plumed serpent known at Sia; it lived in the mountains, drew people to itself with its breath, made each approach sidewise, took the hand first, and gradually devoured the victim.

The ska'tona is described as a monster plumed serpent living in the mountains that draws people to itself by breath and devours them.
read in the book →
The Sia OMAHA NIKTE CUSTOMS. / GOVERNMENTAL INSTBITMENTALITIES. / FETICHISM. / SOBOEBY.; lines 21788-21890 confidence: medium

Sa°-si-le has two medicines or fetiches and performs knife-swallowing and green-snake-from-mouth acts; John Kickapoo's father has red medicine for pregnancy, horses, and good dreams; Nixudje-yinge's mother has a pebble and clam shell.

Sa°-si-le is said to swallow grass and draw a green snake from her mouth.
read in the book →
The Sia OMAHA NIKTE CUSTOMS. / GOVERNMENTAL INSTBITMENTALITIES. / FETICHISM. / SOBOEBY.; lines 21892-21914 confidence: medium

Mange zi uses a clam shell and snake in sleight-of-hand; he warms and swallows green grass, calls an assistant, coughs a snake into the assistant’s hand, has it shown to spectators, then swallows the snake and coughs up the grass.

Mange zi’s act centers on a snake that appears in an assistant’s hand, is shown to spectators, returned, swallowed, and replaced by coughed-up grass.
read in the book →
The Sia SOCIETY OF WARRIORS. / BTEVBN80N.) SONGS. 123 / A SONG OF THE SHU'WI OHAI'AN (SNAKE SOCIETY) FOB HEALING / THE SICK.; lines 5779-5843 confidence: high

The title identifies the passage as a song of the Shu'wi Ohai'an, glossed as the Snake Society, for healing the sick.

The song is explicitly a Snake Society healing song, and snake societies and their ho'-naaites are invoked to come, work, and help cure the sick.
read in the book →
The Sia SUBTEBBANEAN POWEBS. / SUBAQUATIC POWEBS. / ANIMALS AS WAKANTAS. / APOTHEOSES.; lines 22210-22221 confidence: medium

Hamilton tells of a doctor who took a joint-snake handed by another doctor, called it his god and good medicine, put its head into his mouth, and bit it twice.

The joint-snake is treated as the doctor's god and good medicine during a physical ritualized act.
read in the book →
The Sia THE ORACLE. / COSMOOONY. / COSMOGONY. / CULT SOCIETIES.; lines 2837-2963 confidence: high

Six snake societies correspond to north, west, south, east, heavens, and earth; their serpents have associations with clouds, sun, moon, crystal brilliance, and earth.

The six snake societies are assigned to cardinal directions, heaven, and earth, with serpents linked to clouds, sun, moon, crystal brilliance, and earth markings.
read in the book →
The Sia THEURGISTIC RITES. / BAIN CEREMONIAL OF THE SNAKE SOOIETY. / CEREMONIAL VASE. / CEREMONIAL. 85; lines 3646-3731 confidence: high

In the vicar's account, the speaker was very ill with smallpox, saw many snakes in dreams, thought about it, and believed that failure to seek membership in the Snake Society would mean death.

Dreams of many snakes compel the prospective member to seek the Snake Society, and ceremonials with snakes are said to be exclusively for third-degree initiation.
read in the book →
The Sia THEURGISTIC RITES. / BAIN CEREMONIAL OF THE SNAKE SOOIETY. / CEREMONIAL VASE. / CEREMONIAL. 85; lines 3733-3745 confidence: high

Ha'chamoni are prepared by the ho'naaite and other members, dispatched north in search of snakes, and planted after the first snake is found.

The passage centers on searching for, finding, and collecting snakes according to a ceremonial rule.
read in the book →
The Sia USE OF PAINT IN WORSHIP. / THE MYSTERY DANCE. / THK MINIWATU. / DOB8ET.1 THE MINIWATU. 441; lines 22805-22896 confidence: medium

Water monsters are said to push water, make waves toward lowlands, draw people into their mouths, and lead people to prefer bluffs near the Missouri River.

The passage repeatedly places dangerous monsters in river or lake water and identifies or describes some as rattlesnake-like, with huge serpents present after the thunderers' battle.
read in the book →
The Sia USE OF PAINT IN WORSHIP. / THE MYSTERY DANCE. / THK MINIWATU. / DOB8ET.1 THE MINIWATU. 441; lines 22805-22896 confidence: high

Teton texts say some ancient beings dwell in clouds; they have curved beaks, make lightning by opening their eyes, use arrows and mysterious irons, have coal-like stone missiles, kill mysterious beings and humans, and had giant rattlesnakes and prehistoric water monsters as ancient foes.

The thunder-beings' ancient foes include giant rattlesnakes and prehistoric water monsters, and a lake narrative describes them fighting a rattlesnake-like water monster.
read in the book →
The Sia XOIWEEB TRADITIONS. / BELIEF IN FUTURE LIFE. / CHAPTER V. / USE OF PAINT IN WORSHIP.; lines 22645-22755 confidence: medium

Subordinates of the Unktehi are serpents, lizards, frogs, ghosts, owls, and eagles; the Unktehi made earth and men, gave the Dakota the mystery sack, and prescribed pigment application for mystery dance votaries and warriors.

The passage lists serpents, lizards, frogs, ghosts, owls, and eagles as subordinates of the Unktehi.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies A BEAD-MAKER'S FAMILY / RECENT CHANGES IN AKTS AND INDUSTRIES / STEVENSONI PHYSICAL CHARACTERISTICS 383 / MEDICAL PRACTICE; lines 21493-21518 confidence: high

"The Ne'wekwe (Galaxy) fraternity are famous for curing the bite of the rattlesnake."

The passage centers a rattlesnake bite cured by the Ne'wekwe fraternity through isolation and root treatment.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies A'SHIWANNI (RAIN PRIESTHOOD) / RAIN PRIKSTHOOD / INSTALLATION OF AN ASSOCIATE SHI'WANNI OF THE NORTH / SUMMKR RETRKAT OF A SHI'WANNI; lines 9936-10015 confidence: medium

The Black Corn clan et'tone is kept in an old house; its chamber is small, accessed by ladder, and decorated with cloud symbols, two Ko'loowisi, and a sacred frog with cloud cap and lightning.

The et'tone chamber has cloud symbols, two Ko'loowisi or plumed serpents, and a sacred frog wearing a cloud cap with lightning.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies AGED MAN OF DEER CLAN / TWENTY-THIRD ANNUAL REPORT PL. XXI / IDOL OF AHAYUTA (ELDER GOD OF WAR) / WINTER DANCES OF THK KOK'KOKSHI; lines 8753-8850 confidence: low

At the return camp Shu'laawi'si builds a separate fire and lays the brand eastward; Ko'mosona and Ko'pekwin set gourd jugs of spring water beside it; after dancing, sleeping, and starting for Zuñi, the party visits springs of Ko'loowisi, Plumed Serpent, and Kok'ko 'hlan'na.

The party visits the springs of Ko'loowisi, glossed as Plumed Serpent, while passing through Ojo Caliente.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ALTAR OF MA'KE 'HLAN'NAKWE (GREAT FIRE FRATERNITY; / MA'TKK THLAN'NAKWE 493 / NTKVKNSON / ORIGIN OF THK SIIO'TIKIANNA, AKKOW DIVISION; lines 27795-27899 confidence: medium

After the third dance, the 'Hlem'mosona receives the arrows and dancers receive swords; the 'Hlem'mosona prays before the boxes facing west, swallows swords with two others, groups follow, and he later prays and swallows a serpentiform sword.

The 'Hlem'mosona is described as swallowing a serpentiform sword during the ritual.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH; lines 4379-4575 confidence: high

A note says Ko'loowisi came from the waters of the west when the A'shiwi went to To'wa yallane to escape a great flood, left a head impression on a mountain side, and became seed-bearer of the gods to the A'shiwi.

Ko'loowisi, the Plumed Serpent, is said to have come from western waters when the A'shiwi escaped a great flood that swept over the earth, and later to have become seed-bearer of the gods to the A'shiwi.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH; lines 4577-4789 confidence: medium

The route names middle springs, Ko'loowisi or Plumed Serpent house, watercress place, small spring, a spring in a cavity, ashes spring, high-grass spring, rainbow spring, Sha'lako spring, many-springs place, and moss place.

The itinerary includes the house of Ko'loowisi, glossed as Plumed Serpent house.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies BUREAU OF AMERICAN ETHNOLOGY TWENTY-THIRD ANNUAL REPORT PL. CVI / KABKIT HUNT / TWENTY-THIRD ANNUAL REPORT PL. CVII / TWENTY-THIRD ANNUAL REPORT PL. CVIII; lines 25020-25120 confidence: medium

Male participants wear black woven kilts and ornaments, carry rattles and swords, and the juniper swords are described; the aged warrior has a serpentiform sword tipped with an arrow point and swallows it cautiously.

The aged warrior's sword is explicitly described as serpentiform and is swallowed cautiously.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies BUREAU OF AMERICAN ETHNOLOQY / TWENTY-THIRD ANNUAL REPORT PL. CXI / TWENTY-THIRD ANNUAL REPORT PL. CXII / SWORD SWALLOWERS; lines 26049-26088 confidence: medium

Those of the 'Hle'wekwe are described as water snakes, tortoises, frogs, and tadpoles; the group travels by the far north road to Shi'papolima and the house of Po'shaiyiinki, then west to Nutria spring place and Black rocks.

Those of the 'Hle'wekwe are said to have been water snakes, tortoises, frogs, and tadpoles.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CEKEMOXY FOK-TIIK CUKE OK SOKE TIIHOAT / ALTAR OF MA'KE 'HLAN'NAKWE (GREAT FIRE FRATERNITY; / MA'TKK THLAN'NAKWE 493 / NTKVKNSON; lines 27587-27685 confidence: high

Male members are painted and adorned with beads, feathers, yucca wreaths, rattles, swords, and special office-holder objects; their chin paint is symbolic of rain clouds and falling rain, and some office-holders have serpentiform swords denoting lightning.

Several fraternity office-holders possess serpentiform swords explicitly said to denote lightning; a warrior is also described with a lightning sword.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CEREMONIES OF THE SECOND DAY / CEREMONIES OF THE SECOND NIGHT / ANNUAL FESTIVAL OF THE SHA'LAKO / MIXOK CEREMONIES; lines 12976-13059 confidence: high

Description of the Water-cress spring cave-rock shrine with hand impressions, masks, Ko'yemshi mask, Ko'loowisi Plumed Serpent, animal and god figures, spring-indicating pits, and stone seats.

The Ko'loowisi Plumed Serpent is a prominent rock image extending nearly the whole length of the shrine rock.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH / RABBIT HUNT WITH THE GODS.; lines 5128-5282 confidence: high

Ko'loowisi is a deerskin figure about five feet long, painted white below and black above with yellow and blue-green scale curves; it has a cottonwood spine, plumed heart-stick, cottonwood ribs, red tongue, teeth, plumed gourd head, and fox-skin throat wrapping.

Ko'loowisi is titled Plumed Serpent and described as a constructed serpent figure with scales, tongue, teeth, plumes, and internal anatomy.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH / RABBIT HUNT WITH THE GODS.; lines 5285-5376 confidence: high

Ko'loowisi enters with its head through a cloud-symbol tablet; men support the tablet and carry spruce trees that hide most of the fetish, while the priest or keeper holds the tail and blows the hidden great shell.

Ko'loowisi is explicitly treated as a serpent fetish, hidden by trees except for its head, made to appear roaring by a shell, and later made to protrude from an opening to touch dancers.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH / RABBIT HUNT WITH THE GODS.; lines 5554-5649 confidence: medium

Ko'loowisi is brought to the hatchway; water from To'seluna is secretly poured into the serpent and flows from its mouth into bowls, mixed colored corn is placed in it and received from its mouth, and long grass is thrown through the hatchway while the children's eyes are covered.

Ko'loowisi is used so that sacred water and mixed corn issue from the serpent's mouth and are received by officers and children; children receive sacred water from Ko'loowisi.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies NK WEKWE / BUREAU OF AMERICAN ETHNOLOGY TWENTY-THIRD ANNUAL REPORT PL. CVI / KABKIT HUNT / TWENTY-THIRD ANNUAL REPORT PL. CVII; lines 24205-24269 confidence: medium

On return, the 'Hle'wekwe are given Beast Gods as warriors; the passage says Divine Ones transformed medicine men into Beast Gods as world guardians, and cougar, bear, badger, wolf, shrew, and six snakes for the six regions accompany them.

Beast Gods, including several animals and six snakes for the six regions, are appointed to accompany the fraternity as warriors.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies NK WEKWE / BUREAU OF AMERICAN ETHNOLOGY TWENTY-THIRD ANNUAL REPORT PL. CVI / KABKIT HUNT / TWENTY-THIRD ANNUAL REPORT PL. CVII; lines 24628-24705 confidence: high

The west wall of the chamber is decorated with sun and moon symbols, A'chiyala'topa, Beast and Snake Gods, Pleiades, Orion, snakes, stars, and a cloud symbol of meal on the floor.

The chamber wall includes Beast and Snake Gods, painted snakes, and related sacred imagery.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies OKIC.IN OF THE KO'TIKILI / DISCOVERY OF THE CORN MAIDENS / CREATION OF THK BEAST GODS / ORIGIN OF THE ZUNI SALT LAKE; lines 2550-2647 confidence: high

After Turquoise left, one bird shot small stones from its mouth at the Bow priests and women, and another bird caused a rock to fall over the entrance, leaving only a crevice for thin he'we and a tiny jug of water.

The Bow priests and women are struck by stones, sealed inside a home by a rock, die after four days, and are found transformed into rattlesnakes.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ORIGIN OF THE CLANS / TWENTY-THIRD ANNUAL REPORT PL. VI / TWENTY-THIRD ANNUAL REPORT PL. VII / A'SHIWI RESUME TIIKIK JOURNEYING; lines 1722-1822 confidence: medium

The note describes sacred springs, including a spring dedicated to Ko'loowisi, Plumed Serpent, a Rainbow spring dedicated to Sha'liiko gods, and Lu'kiana 'kiai'a with a shrine; it says Zunis claim sacred springs are used by gods to look through.

The footnote states that sacred springs are used by gods to look through and names a spring dedicated to Ko'loowisi, Plumed Serpent.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ORIGIN OF THE CLANS / TWENTY-THIRD ANNUAL REPORT PL. VI / TWENTY-THIRD ANNUAL REPORT PL. VII / A'SHIWI RESUME TIIKIK JOURNEYING; lines 1824-1911 confidence: high

The writer photographs the et'tone chamber through friendship with the keeper; the old priest is keeper of Ko'loowi'si, the Plumed Serpent, and has the privilege of painting an elaborate serpent on the chamber wall.

The keeper of Ko'loowi'si, the Plumed Serpent, has the privilege of painting an elaborate serpent on the wall of the et'tone chamber.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ORIGIN OF THE FRATERNITIES 409 / STEVENSON! ORIGIN OF THK FRATERNITIES 417 / TWENTY-THIRD ANNUAL REPORT. PL. C, / ORIGIN OF THK FRATKRN'ITIES 423; lines 23147-23249 confidence: high

The Great Fire, Little Fire, Cimex, Eagle Down, and Rattlesnake fraternities plant prayer plumes in April at a shrine south of Zuñi dedicated to the rattlesnake, invoking snakes to intercede with rain-makers for rain.

At a rattlesnake shrine, snakes are invoked to intercede with rain-makers to send rain upon Zuñi, and the offering sticks visually mark the rattle.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies SCALP POLE IN CENTER OF PLAZA / STEVENSON! / A'PI'TLASHIWANNI 587 / A'PI'TLASHIWANNI 591; lines 31993-32127 confidence: high

The victor's father gives the ceremonial corn and wheat; Eagle clan women prepare meal and flour; workers feast and receive food; the dancers proceed "like a great serpent" in a dance "for the destruction of the enemy."

The dancers move in single file like a great serpent, and the dance is said to be for destruction of the enemy.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies SHU'MAAKWE / CEREMONIAL OF INITIATION INTO THE SHU'MAAKWE / MA'TKK TSAN'NAKWK 555 / SUN DANCE OF THE I'K'SHATSILO'KWE (CIMEX FRATERNITY); lines 30690-30697 confidence: high

The narrator and a friend are visiting Walpi when a member of the order of Jugglery of the Snake fraternity asks for a head-kerchief; the friend hands his to the man.

The performer is identified with the Snake fraternity and produces, secures, and handles two snakes during the action.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies STEVENSON! / A'PI'TLASHIWANNI 587 / A'PI'TLASHIWANNI 591 / A'PI'TLASHIWANNI 597; lines 32424-32510 confidence: high

The elder brother Bow priest anoints faces with fat of prey animals of the six regions and rattlesnake; the kia'punakwe add red pigment and hematite. A note says the Bow priesthood kill rattlesnakes, wear the rattle as protection, and rub snake fat or oil on the face so enemies fear them as they fear the snake.

The note states that the rattlesnake rattle is worn as a protective amulet and rattlesnake fat or oil is rubbed on the face so enemies will fear the user as they fear the snake.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies / INTRODUCTION / CLASSIFICATION' OF THE HIGHKH POWERS; lines 548-594 confidence: high

The same subterranean anthropic category includes patronal and ancestral gods, the Plumed Serpent, and foreign deities to be propitiated.

The Plumed Serpent is listed among subterranean anthropic powers, and the class is said to be represented in one instance by an ophiomorphous image.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. CXXXVI / SCALP CUSTODIAN / THE ZUNI INDIAKS / ROAD OK DAY; lines 32867-33179 confidence: medium

A place is named because the face and head of Ko'loowisi, the Plumed Serpent, were seen above the waters by the A'shiwi, who were on To'wa yal'lanne to escape the great flood.

The note states that the A'shiwi were on To'wa yal'lanne to escape the great flood and saw Ko'loowisi, the Plumed Serpent, above the waters.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. LXXVIII / LEARNING TO WEAVE BELTS / TWENTY-THIRD ANNUAL REPORT PL. LXXX / DOG DANCE; lines 16490-16614 confidence: high

A pregnant woman alarmed by retarded fetal movement consults Nai'uchi; after learning she drank water from the sacred spring of Ko'loowisi, the plumed serpent, he declares she is carrying a serpent, not a child.

After a pregnant woman drinks from the sacred spring of the Ko'loowisi, the doctor declares she carries a serpent rather than a child.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XLI / O'WIXAHAI'YE. THANKSGIVING FESTIVAL FOR CROPS / CEREMONIES OF THE SECOND DAY / CEREMONIES OF THE SECOND NIGHT; lines 12014-12101 confidence: medium

Ant fraternity men paint their bodies white to represent animals, snakes, and the heavens, and paint one another's backs and shoulders.

Men of the Ant fraternity paint their bodies white to represent animals, snakes, and the heavens.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XLI / O'WIXAHAI'YE. THANKSGIVING FESTIVAL FOR CROPS / CEREMONIES OF THE SECOND DAY / CEREMONIES OF THE SECOND NIGHT; lines 12103-12196 confidence: medium

Warriors are painted white to represent animals, snakes, and the heavens, wear ritual clothing and items including fox skin, war pouch, and hawk down; the Kia'kwemosi stands at the right of the pe'kwin, the sun priest.

The warriors' white body painting is said to represent animals, snakes, and the heavens.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies U'HHHUKWE 521 / U'HUHUKWE (EAGLE DOWN FRATERNITY) / CEREMONIAL OF INITIATION INTO O NAYA NAKIA / CKKKMOMAI, OVER A SICK MAN; lines 28588-28663 confidence: medium

The Rattlesnake fraternity is described as a division of the U'huhukwe created after a member broke a medicine bowl, spilled medicine, and overturned a rattlesnake carving; a quarrel followed, and the division was named for the bathed snake carving and for quarreling like angry snakes.

The Rattlesnake fraternity is named after an accident involving a rattlesnake carving bathed in spilled medicine-water and a quarrel likened to angry snakes.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WITCHCRAFT / BTKVENSOX! WITCHCRAFT 399 / WITCHCRAFT 405 / ORIGIN OF THE FRATERNITIES 409; lines 22389-22499 confidence: high

Men with Mystery medicine secrets are changed into cougar, bear, badger, wolf, eagle, shrew, rattlesnakes, and ants, with specified regional or earth-wide functions.

Some transformed men become rattlesnakes so that they may preside with wisdom over the six regions.
read in the book →
Tusayan Migration Traditions CLANS LIVING OR EXTINCT IN WALPI AND SICHUMOVI / CHRONOLOGIC SEQUENCE OF THE ADVENT OF CLANS / THE TCUA CLANS / TUSAYAN MIGRATION TRADITIONS; lines 761-908 confidence: medium

The first Snake settlement may have included Snake, Puma, Dove, and Cactus peoples; Snake was dominant and its chief governed.

The passage centers on the Snake clan and Snake legend and cites snake fetishes and the Snake fraternity in Snake-dance paraphernalia.
read in the book →
Tusayan Migration Traditions HANO CLANS / TUSAYAN MIGRATION TEADITIONS / RELIGIOUS SOCIETIES AT WALPI / RELIGIOUS SOCIETIES OF WALPI; lines 3878-4107 confidence: medium

The Snake dance is described as modified by contact with other clan rituals, retaining traits of animal worship or zoototemism, and now serving as a prayer for rain and corn growth.

The passage names a Snake dance and Snake Society and associates the dance with animal worship or zoototemism.
read in the book →
Tusayan Migration Traditions KATCINA CULTS FROM NEW MEXICAN PUEBLOS / TCUKUWIMPKITAS / SUMAIKOLIS / THE EAST MESA RITUALS; lines 4899-5029 confidence: medium

Walpi ritual calendar lists January Winter Snake or Flute, February Powamu, March Palülüikonti and Sumaikoli, April-June abbreviated Katcina observances, Niman-katcina, July Tawa-paholawu, August Snake or Flute dance in alternate years, September Lalakonti, October Mamzrauti, November Wiiwiitcimti or Naacnaiya, December Soyaluna, and Momtcita.

The Walpi calendar includes Winter Snake or Flute and an August Snake or Flute dance in alternate years.
read in the book →
Tusayan Migration Traditions TCUKUWIMPKITAS / SUMAIKOLIS / THE EAST MESA RITUALS / CONCLUSIONS; lines 5031-5059 confidence: low

Walpi’s pioneer settlers are named as Snake and Bear clans, with Snake predominating; Horn clans from Tokonabi, mixed with Flute clans from the Little Colorado, added to Walpi; many clans and distinctive ceremonies came from southern Arizona, while resemblances to eastern pueblo ritual are attributed to eastern colonists seeking refuge in Walpi.

The passage identifies early Walpi settlement through clans named Snake, Bear, Horn, and Flute, with Snake clans predominating.
read in the book →
Tusayan Migration Traditions THE HOPI PUEBLOS / CLANS LIVING OR EXTINCT IN WALPI AND SICHUMOVI / CHRONOLOGIC SEQUENCE OF THE ADVENT OF CLANS / THE TCUA CLANS; lines 664-758 confidence: medium

“advent of the Snake clans as the epoch of the founding of modern Walpi” and arrivals considered from Tokonabi, Palatkwabi, and Muiobi.

The advent of the Tciia/Snake clans is selected as the founding epoch of modern Walpi, and the clans are described as dominant from the beginning.
read in the book →
Tusayan Migration Traditions TUSAYAN MIGRATION TBADITIONS / HANO CLANS / TUSAYAN MIGRATION TEADITIONS / RELIGIOUS SOCIETIES AT WALPI; lines 3670-3875 confidence: high

The Walpi clans from Tokonabi are identified as Horn-Snake, represented by two societies of priests: Tciia-wimpkias, or Snake priests, and Tcub-wimpkias, or Antelope priests.

The passage repeatedly links Snake clan identity, Snake priests, and the Snake dance, and describes the Snake society as a central priestly fraternity with continuing Snake-clan membership.
read in the book →
Tusayan Migration Traditions Tusayan Migration Traditions / THE HOPI PUEBLOS / CLANS LIVING OR EXTINCT IN WALPI AND SICHUMOVI; lines 307-527 confidence: low

The Tokonabi section lists the Tciia/Snake group and Ala/Horn-related clans, including names translated as Snake, Puma, Dove, Cactus, Opuntia, Horn, Deer, and Antelope.

The Tokonabi section identifies the Tciia clan as the Snake clan.
read in the book →
Tusayan Migration Traditions TUSAYAN MIGRATION TRADITIONS / TUSAYAN MIGRATION TRADITIONS / TUSAYAN MIGRATION TKABITIONS / CLANS FROM PALATKWABI AND THE LITTLE COLORADO; lines 1365-1450 confidence: high

The Patki original home is called Palatkwabi near San Carlos in the Gila valley; their ancestors were "forced to leave their ancient home by reason of destructive floods, due to Paluliikon, the Great Snake," and migrated northward through named pueblos.

The floods forcing ancestral departure are explicitly attributed to Paluliikon, the Great Snake.
read in the book →

australian aboriginal

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies COLLECTED BY MRS. K. LANGLOH PARKER / WITH INTRODUCTION BY ANDREW LANG, M.A. / CONTENTS / PREFACE; lines 130-227 confidence: high

Old narrators tell that their mothers feared the first wheel tracks, lifted children over them, and feared foot sores like those supposed to follow treading on a snake's track.

Mothers are said to have lifted children over first wheel tracks because stepping on them was feared to cause sores, as with a snake's track.
read in the book →
Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2403-2495 confidence: high

When the bird flies from the heart, the dead dingoes become many kinds of poisonous snakes; the two little dogs become dayall minyah, a very small non-poisonous carpet snake.

The dead dingoes change into many poisonous snakes, while the two little dogs become a small non-poisonous carpet snake.
read in the book →
Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 460-562 confidence: high

Bahloo the moon looks down at night with three dogs beside him; earth people call them snakes: death adder, black snake, and tiger snake. He sees about a dozen daens crossing a creek and asks them to carry his dogs across.

Bahloo the moon has three dogs that earth people call the death adder, black snake, and tiger snake, and their bites are described as poisonous and deadly.
read in the book →
Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 564-658 confidence: high

Bahloo’s three snakes hiss; the black fellows fear and hate Bahloo’s dogs and decide to kill snakes found alone; Babloo says snakes will remain as reminders that the black fellows did not do what he asked.

Babloo says snakes will remain as long as black fellows exist to remind them that they did not do what he asked.
read in the book →
More Australian Legendary Tales MUNGOONGARLEE THE IGUANA AND OUYOUBOOLOOEY THE BLACK / SNAKE , 61 / WAYAMBEH THE TURTLE AND WOGGOON THE TURKEY ... 68 / WHERE THE FROST COMES FROM 73; lines 92-116 confidence: high

Titles include "MUNGOONGARLEE THE IGUANA AND OUYOUBOOLOOEY THE BLACK SNAKE," "WAYAMBEH THE TURTLE AND WOGGOON THE TURKEY," and "WHERE THE FROST COMES FROM."

The title identifies Ouyouboolooey as the Black Snake.
read in the book →
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

In the first days animals were bigger; snake bites were not poisonous, iguana bites were poisonous, and Mungoongarlee was feared because of his poisonous bite.

The passage states that animals were formerly larger, snake bite was not poisonous, and iguana bite was poisonous.
read in the book →
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

Bohrah says Mungoongarlee would kill fighters with poison carried in a hidden bag; speakers describe kinship ties with the Daens, and Ouyouboolooey says he will save them.

Ouyouboolooey is the Black Snake and declares that he will save the Daens from Mungoongarlee through a planned act involving the poison bag.
read in the book →
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

The passage states that since then snakes have been poisonous, iguanas have not, and snakes and iguanas fight when they meet; the snakes’ poison bag cannot injure iguanas.

The passage explicitly explains why snakes are poisonous, why iguanas are not, and why iguanas can survive snakebite through the antidote plant.
read in the book →
More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 2898-3019 confidence: high

Ouyouboolooey the black snake, an old lover of Wayambeh, creeps behind Wonga intending to kill him for trying to bring Wayambeh back to her husband.

Ouyouboolooey the black snake is described as an old lover and enemy; after killing him, Gougourgahgah vows lasting hatred and warfare against the snake's tribe.
read in the book →
More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3133-3257 confidence: high

Butha, promised to Murree, takes eggs from a Bubburr nest while hunting for honey; a mammoth Bubburr comes into camp, coils around her, and kills her.

Butha takes eggs from a Bubburr nest, after which the giant snake Bubburr coils around her and kills her.
read in the book →
More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3133-3257 confidence: high

The Daens return with wood, find the Bubburrs dead, Murree severs their heads, the Daens light fires to cook them, and Bubburrs are said to have been scarce since Butha was avenged.

After Murree's revenge, the passage states that Bubburrs have scarcely been in the land since Butha was avenged.
read in the book →
More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 4010-4272 confidence: medium

Bubbur, giant brown and yellow snake.

The glossary includes a giant brown and yellow snake and a black snake.
read in the book →
More Australian Legendary Tales THE YOUAYAH MAYAMAH, OR STONE FROGS / A LEGEND OF THE FLOWERS / THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL; lines 360-412 confidence: medium

Bibbee made the Euloowirree or rainbow and put savage flat-headed snakes at its end to guard it and kill anyone who goes near.

Snakes are placed at the end of the rainbow to guard it and kill those who approach.
read in the book →
The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER II / THE ALL FATHER, BYAMEE / CHAPTER III / RELATIONSHIPS AND TOTEMS; lines 1223-1397 confidence: high

Gouyou/bandicoot is named as a totem; the animal has disappeared from the Narran district while the totem tribe remains strong though less numerous than Beewee or Dinewan. Its multiplex totems include turtle, mussels, porcupine, carpet snakes, ants, wasps, spider, plants, stones, cold west wind, birds, seagulls, and ant-beds.

Douyou is the black snake totem, and other snake forms appear as Gouyou sub-totems and Douyou claims.
read in the book →
The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER III / RELATIONSHIPS AND TOTEMS / CHAPTER IV / THE MEDICINE MEN; lines 1653-1769 confidence: medium

A large star falls beside the boy; a Beewee or iguana emerges from it, and because it is the boy's totem he knows it will not hurt him; it runs over him and departs.

The boy's iguana totem emerges from a fallen star and does not harm him, after which a snake, named as the iguana's hereditary enemy, approaches and licks the immobilized boy.
read in the book →
The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER IV / THE MEDICINE MEN / CHAPTER V / MORE ABOUT THE MEDICINE MEN AND LEECHCRAFT; lines 1994-2111 confidence: medium

Snakebite is treated by sucking the wound and cauterising it with a firestick; the explanation given is that young snakes are sucked out.

Snakebite is treated by sucking the wound and cauterising it with a firestick, with the explanation that young snakes are sucked out of the bitten person.
read in the book →
The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VI / OUR WITCH WOMAN / CHAPTER VII / BIRTH--BETROTHAL--AN ABORIGINAL GIRL FROM INFANCY TO WOMANHOOD; lines 2519-2646 confidence: medium

A clear water-hole named Dahn is the meeting place of Bahloo's snakes; a man sees them only after drinking its water.

At Dahn, a clear water-hole, Bahloo's snakes become visible to a man only after he drinks the water.
read in the book →
The Native Tribes of Central Australia CHAPTER II / THE SOCIAL ORGANISATION OF THE TRIBES / THE SOCIAL ORGANISATION OF THE TRIBES 57 / THE SOCIAL ORGANISATION OF THE TRIBES 59; lines 2758-2860 confidence: medium

The table lists selected Matthurie totems such as wild duck, cicada, dingo, emu, wild turkey, and black swan, and selected Kirarawa totems such as cloud, carpet snake, lace lizard, pelican, water hen, and crow.

The table lists a carpet snake among the totems associated with the Kirarawa class.
read in the book →
The Native Tribes of Central Australia F F 2 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 437 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 43 / TRADITIONS AS TO ALCHERIXGA ANXESTORS 441; lines 18826-18915 confidence: medium

Near Glen Helen, the women find Okranina or carpet snake people at an ApitUa preparing circumcision for Wurtjas boys; women who are Unawa to the boys carry them and perform lartna, and some women are also left.

Okranina or carpet snake people are present at an ApitUa where circumcision is about to be performed on initiated boys.
read in the book →
The Native Tribes of Central Australia GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED 647 / GLOSSARY OF NATIVE TERMS USED 649 / GLOSSARY OF NATIVE TERMS USED 651; lines 28543-28678 confidence: high

Entries define carpet snake, snake, kangaroo, bandicoot, quail, and witchetty-grub forms as giving names to totems, and describe certain birds as mates of large lizards and transformations of humans of the mythical past.

The glossary includes a carpet snake and a snake that give their names to totems.
read in the book →
The Native Tribes of Central Australia IJ D 2 / TRADITIONS AS TO ALCHERINGA ANXESTORS 405 / X TRADITIONS AS TO ALCHERIXGA ANCESTORS 407 / X TRADITIONS AS TO ALCHERIXGA ANXESTORS 409; lines 17435-17520 confidence: medium

At Ilthwarra Ariltha is performed on young men and Engwura is made; at a Hamm Range gap the Achilpa see Kapirla, an old Bukhara Undathirka carpet-snake man who lives on carpet-snakes.

The Achilpa encounter Kapirla, a carpet-snake totem man who lives entirely on carpet-snakes.
read in the book →
The Native Tribes of Central Australia INTICHIUMA CEREMONIES / CHAPTER VII / INITIATION CEREMONIES / CH. VII INITIATION CEREMONIES 213; lines 11484-11582 confidence: medium

The Wurtja's back is painted in white pipe-clay with the Okranina or carpet-snake totem of Tharlinga; concentric circles represent the snake's hole and surrounding corkscrew-like lines represent snakes playing around it.

The Wurtja's back is painted with an Okranina or carpet-snake totem design whose components are explained as a snake hole and snakes playing around it.
read in the book →
The Native Tribes of Central Australia X TRADITIONS AS TO ALCHERIXGA AN'CESTORS 393 / TRADITIONS AS TO ALCHERLXGA ANCESTORS 395 / X TRADITIONS AS TO ALCHERINGA ANCESTORS 397 / TRADITIONS AS TO ALCHERINGA ANCESTORS 399; lines 16998-17081 confidence: high

The party flies from Utiara into the sky and descends at Ilkania, where bandicoot, carpet snake, and an old Echidna man are assembled at an Apulia ground; Lartna is performed with stone knives; the Echidna man mutilates an Okranina or snake man with a knife carried behind his ear and is then speared, circles, dies, and a circular rock hole appears.

The mutilated man is called Okranina or snake man, and the women are eating Okranina or snake, which is identified as their totem.
read in the book →
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: high

At Imyunga, a grass-seed totem woman angered by thefts of her seed travels south-west, brings back an enormous snake, and the snake eats the Ingwitchika thieves before living in the waterhole.

The enormous snake eats the thieves, lives in the waterhole, is associated with caverns and descendants, and remains dangerous enough that men warn it before approaching.
read in the book →
The Native Tribes of Central Australia XI TRADITIONS AS TO ALCHERINGA ANCESTORS 437 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 43 / TRADITIONS AS TO ALCHERIXGA ANXESTORS 441 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 443; lines 18918-19005 confidence: high

A gorge about fifty miles north-north-west of Alice Springs contains a waterfall and permanent pool said to be inhabited by the spirit of a great dead snake and by living snakes descended from it.

A permanent pool below a waterfall is said to be inhabited by the spirit of a great dead snake and by living snakes descended from it.
read in the book →
The Native Tribes of Central Australia XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. 607 / K R 2 / CLOTHING, WEAPONS, IMPLEMENTS, ETC. / CLOTHING, WEAPONS, IMPLEMENTS, ETC. 615; lines 25587-25677 confidence: high

Numbers 1-7 are cataloged as a probable dingo, a conventionalized bird, conventional lizards, a snake coming out of a rock hole, an unidentifiable conventionalized zoomorphic design, and a series of human heads; the snake design is said to occur in various parts of Australia.

Number 5 is described as a snake coming out of a hole in the rock, often using a natural hole.
read in the book →
The Northern Tribes of Central Australia APPENDIX B / TOTEM NAMES / MAMMALS / APPENDIX B; lines 37568-37772 confidence: high

Wollunqua, Warramunga, a mythical snake.

Wollunqua is directly identified as a mythical snake in the reptile section of a totem-name catalogue.
read in the book →
The Northern Tribes of Central Australia CEREMONIES CONNECTED WITH THE TOTEMS 215 / VI CEREMONIES CONNECTED WITH THE TOTEMS 217 / VI CEREMONIES CONNECTED WITH THE TOTEMS 219 / VI CEREMONIES CONNECTED WITH THE TOTEMS 221; lines 13757-13869 confidence: high

In a snake-totem performance, a purpose-made stick decorated with down spots around a central sinuous line is worn as a head decoration and then broken across a man’s back to prevent reuse.

The passage describes a snake-totem head decoration, a Gnanji ceremony connected with the Putjatta snake totem, and a snake ancestor who performed at Liaritji in Poaradju.
read in the book →
The Northern Tribes of Central Australia CEREMONIES OF THE WOLLUNQUA TOTEM 239 / CEREMONIES OF THE WOLLUNQUA TOTEM / CEREMONIES OF THE WOLLUNQUA TOTEM / CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 247; lines 14617-14704 confidence: high

Earth designs show Wollunqua travelling, his head, his plunge into the earth at Ununtumurra, circles for Ununtumurra, and concentric circles representing paperbark trees where he left spirit children.

Wollunqua is a mythical snake and Wingara ancestor whose spirit children are left at definite localities represented in ceremony.
read in the book →
The Northern Tribes of Central Australia CEREMONIES OF THE WOLLUNQUA TOTEM 239 / CEREMONIES OF THE WOLLUNQUA TOTEM / CEREMONIES OF THE WOLLUNQUA TOTEM / CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 247; lines 14617-14704 confidence: medium

Tradition says Mumumanungara came out of the snake’s body, stayed as Wollunqua’s mate, followed him to Ununtumurra, lifted his arms, and struck the snake with a stick to drive him back to Thapauerlu.

After Mumumanungara strikes him, Wollunqua curls around him, lifts up, dives into the earth, and returns to Thapauerlu with him.
read in the book →
The Northern Tribes of Central Australia CEREMONIES OF THE WOLLUNQUA TOTEM 239 / CEREMONIES OF THE WOLLUNQUA TOTEM / CEREMONIES OF THE WOLLUNQUA TOTEM / CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 247; lines 14617-14704 confidence: medium

Snake totems are important among the Warramunga; Wollunqua is “the most important” and “the great father of all of the snakes,” and the authors say it represented “the idea of a dominant totem.”

The passage links the mound, fear of the snake eating people, covering remains, and destruction of the mound with propitiation and limited control by force.
read in the book →
The Northern Tribes of Central Australia CEREMONY OF A PLACE CALLED PARAPAKINI. / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED; lines 33395-33546 confidence: medium

Irjuan is the name of a snake supposed to be put into the head of the medicine-man in the Warramunga tribe.

A snake named Irjuan is supposed to be put into the head of the medicine-man.
read in the book →
The Northern Tribes of Central Australia CEREMONY OF A PLACE CALLED PARAPAKINI. / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED; lines 33395-33546 confidence: high

Irrimimta is the stroking of a snake design drawn on the bodies of men performing a snake totem ceremony.

A term is defined as stroking the design of a snake drawn on the bodies of men performing a snake totem ceremony.
read in the book →
The Northern Tribes of Central Australia CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 227 / CEREMONIES OF THE WOLLUNOUA TOTEM / CEREMONIES OF THE WOLLUNQUA TOTEM / FIG. 73. CEREMONY CONNECTED WITH WOLLUNQUA TOTEM.; lines 14165-14254 confidence: high

The passage states that “The curved bundle represents the Wollunqua snake,” and that one performer represented Mindala sand-hill while another personated the snake.

The Wollunqua snake is represented through a curved bundle, a performer, and the marked body of the Mini-imburu mound.
read in the book →
The Northern Tribes of Central Australia CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 227 / CEREMONIES OF THE WOLLUNOUA TOTEM / CEREMONIES OF THE WOLLUNQUA TOTEM / FIG. 73. CEREMONY CONNECTED WITH WOLLUNQUA TOTEM.; lines 14165-14254 confidence: medium

During construction the Kingilli men sang chants about the Wollunqua, its wanderings, and its going down into the ground; the repeated refrains are described as having no recent meaning and belonging to the Wingara.

The Kingilli chants are said to refer to the Wollunqua, its wanderings, and its going down into the ground.
read in the book →
The Northern Tribes of Central Australia CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 237 / CEREMONIES OF THE WOLLUNQUA TOTEM 239 / CEREMONIES OF THE WOLLUNQUA TOTEM / CEREMONIES OF THE WOLLUNQUA TOTEM; lines 14570-14614 confidence: high

“This band represented the track of the snake coming up from Tikomeri towards the spot where he made a well trying once again to go down into the ground.”

The passage states that bands in the design represent the track of the snake and describes ceremonies concerned with stages in Wollunqua’s travels.
read in the book →
The Northern Tribes of Central Australia CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 237 / CEREMONIES OF THE WOLLUNQUA TOTEM 239 / CEREMONIES OF THE WOLLUNQUA TOTEM / CEREMONIES OF THE WOLLUNQUA TOTEM; lines 14570-14614 confidence: medium

Wollunqua had gone farther from his home at Thapauerlu, but the end of his tail remained there because he was of enormous size.

Wollunqua is described as travelling farther from Thapauerlu while the end of his tail remains there because he is enormously large.
read in the book →
The Northern Tribes of Central Australia CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 247 / CEREMONIES OF THE WOLLUNQUA TOTEM / CEREMONIES OF THE WOLLUNQUA TOTEM / FIG. 83. THAPAUERLU, A WATER-HOLE IN THE MURCHISON RANGE WHERE; lines 14833-14851 confidence: high

Thapauerlu is identified as a water-hole in the Murchison Range where the Wollunqua snake is supposed by the Warramunga tribe to live.

The passage states that the Wollunqua snake is supposed to live at Thapauerlu, a water-hole.
read in the book →
The Northern Tribes of Central Australia CHAP. X EATING THE TOTEMIC ANIMAL OR PLANT / EATING THE TOTEMIC ANIMAL OR PLANT / EATING THE TOTEMIC ANIMAL OR PLANT / EATING THE TOTEMIC ANIMAL OR PLANT; lines 17739-17781 confidence: medium

The passage names Wollunqua, the black snake and deaf adder of the Warramunga, Bobbi-bobbi snake of the Anula, and Ulanji snake of the Binbinga as Alcheringa ancestors regarded as animals, not human beings.

Several named Alcheringa ancestors are identified as snakes or an adder and are said to be animals rather than humans.
read in the book →
The Northern Tribes of Central Australia CHAPTER IV / MARRIAGE CEREMONIES AND OTHER CUSTOMS / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 135 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 137; lines 10544-10621 confidence: medium

During Wollunqua big-snake totem ceremonies, two Thapungarti men bring wives after dark, place them in nearby scrub, exchange wives, lead a Tjapeltjeri man to one woman, and invite Tjambin men who refuse; the invited men are identified as the women’s brothers.

The Warramunga examples occur during sacred ceremonies concerned with the Wollunqua, described as a big snake totem.
read in the book →
The Northern Tribes of Central Australia CHAPTER XI / INITIATION CEREMONIES / CHAP. XI / FIG, III. TYING FUR-STRING ROUND THE ARM OF A NOVICE.; lines 18998-19100 confidence: high

At the close of black-snake totem ceremonies, two Thungalla boys are placed among decorated men seated on a ground drawing of the snake; performers’ headdresses are removed and used to strike the boys’ stomachs repeatedly.

The boys are placed among decorated men seated on a drawing representing the Thalaualla black-snake, and are struck on the stomach with removed headdresses.
read in the book →
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 21366-21457 confidence: high

The travelers cut the ground to make a creek; at Wirrilyatjirri people cry for water, the elder fails to produce water with his stone knife, the younger cuts with his left hand and a stream flows out, and a big snake rises to the sky and eats everyone except the two cats.

One snake emerges with water, reaches the sky, and eats everyone except the cats; another snake in a water-hole coils around the brothers and takes them into the earth.
read in the book →
The Northern Tribes of Central Australia CHAPTER XV / THE MAKING AND POWER OF MEDICINE MEN / XV THE MAKING AND POWER OF MEDICINE MEN 48 / XV THE MAKING AND POWER OF MEDICINE MEN 483; lines 23743-23795 confidence: high

While the man lies dead, the puntidirs cut him open, remove his insides, give him new ones, and put a little snake inside his body, giving him medicine-man powers.

A little snake is placed inside the man’s body and is explicitly said to endow him with medicine-man powers.
read in the book →
The Northern Tribes of Central Australia CHAPTER XVI / CH. XVI BEINGS ENDOWED WITH SUPERIOR POWERS 491 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 493 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 495; lines 24183-24269 confidence: high

The Wollunqua totem is presented as the only exception involving appeal or propitiation; Wollunqua is a huge snake at a Murchison Range spot, capable of injury or destruction, and ceremonies partly aim to please or propitiate it.

Wollunqua is described as a huge dominant snake capable of harm, and the passage says ceremonies are at least partly performed to please or propitiate it; headmen also directly ask it to do no harm.
read in the book →
The Northern Tribes of Central Australia CHAPTER XXI / CHAP. XXI / KNOCKING OUT OF TEETH / KNOCKING OUT OF TEETH; lines 27274-27343 confidence: medium

Two Mantera snake-totem brothers arise in the Alcheringa at Arinpera-lakilika, glossed as “mouth, teeth broken”; the elder suggests pulling out teeth, and the younger says he will knock his out.

The central ancestral figures belong to a snake totem, Ilungunjia learns from old snakes, and people justify the rite by saying the snakes knocked out their teeth in the Alcheringa.
read in the book →
The Northern Tribes of Central Australia CHILDBIRTH / FOOD RESTRICTIONS / FOOD RESTRICTIONS / FOOD RESTRICTIONS; lines 28155-28268 confidence: medium

The passage lists initiation-related food restrictions for Arunta and Warramunga boys and describes Thungalla boys shown white-cockatoo ceremonies who must give food and weapons to an old Thapanunga man before eating the bird.

Snake appears repeatedly among restricted foods and, in the Binbinga example, is used physically in the release rite by being placed around an elder's neck and touching the youth's mouth.
read in the book →
The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHAPTER IX / INTICHIUMA CEREMONIES / FIG. 98. CEREMONY OF IRRIMUNTA. WARRAMUNGA TRIBE.; lines 16783-16907 confidence: high

“Stroking the drawing of the snake on the back of the performers.”

The passage centers on a snake or black-snake ancestor, snake drawings, snake-indicating bands, and ceremonies pleasing to or imitating the snake.
read in the book →
The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHAPTER IX / INTICHIUMA CEREMONIES / FIG. 98. CEREMONY OF IRRIMUNTA. WARRAMUNGA TRIBE.; lines 16910-17018 confidence: high

The old Thalaualla sees a great white snake at Killaritji; the black and white snakes have different fire-sticks, dispute over thuthu, throw their fire-sticks, fight until exhausted, and descend into Tjinqurokora and a nearby water-hole.

The black and white snakes confront each other, throw fire-sticks, fight until exhausted, and descend into Tjinqurokora and a nearby water-hole.
read in the book →
The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHAPTER IX / INTICHIUMA CEREMONIES / FIG. 98. CEREMONY OF IRRIMUNTA. WARRAMUNGA TRIBE.; lines 17021-17112 confidence: medium

In the Muntikera carpet snake totem, a Tjupila headman is asked to perform the ceremony; when a snake appears and is brought to him, he refuses to eat it, saying he made it for the others.

Thapauerlu water-hole is described as the home of the great Wollunqua snake, and a carpet snake totem ceremony is also described.
read in the book →
The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHAPTER IX / INTICHIUMA CEREMONIES / FIG. 98. CEREMONY OF IRRIMUNTA. WARRAMUNGA TRIBE.; lines 17225-17348 confidence: high

At Upintjara, a water-hole in a creek bed, Mumbakuaku the dollar or rain bird first made rain. Its mate Gnurulia, a snake in the water-hole, spat into the sky to bring a rainbow, then clouds and rain; both belonged to the Awukaria class.

Gnurulia the snake lives in the water-hole and produces rainbow, clouds, and rain by spitting into the sky; a snake is also central to the later rain-making rite.
read in the book →
The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHAPTER IX / INTICHIUMA CEREMONIES; lines 16201-16326 confidence: high

In the snake group wadnungadni ceremony, the old headman wears ochre and pariltja, holds sharpened bones, pierces both arms with assistance, sings a refrain twice, removes the bones, and the words are said to come from the Alcheringa with no known meaning.

The snake-group headman performs the snake Intichiuma and controls permission for others to eat snakes, with a warning that snakes would no longer appear if procedure is ignored.
read in the book →
The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHAPTER IX / INTICHIUMA CEREMONIES; lines 16639-16753 confidence: high

The witnessed Uluuru ceremonies include Wollunqua, a great mythic snake, black snake, carpet snake, deaf adder, green snake, emu, echidna, white ant eggs, and another snake; witnessed Kingilli ceremonies include wind, ant, lizard, laughing boy, little bird, white cockatoo, jabiru, native cat, and fire.

The witnessed Uluuru ceremonies include Wollunqua, described as a great mythic snake, along with several named snake totems.
read in the book →
The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHAPTER IX / INTICHIUMA CEREMONIES; lines 16756-16780 confidence: high

“Tjinqurokora, a water-hole in the Tennant Creek where the ancestor of the Black-snake totemic group arose”; the caption also states that no member of the totem may drink water there.

The passage identifies Thalaualla as a black snake and totemic ancestor who first arose at the Tjinqurokora water-hole.
read in the book →
The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / MAN OF THE CRANE TOTEM. / CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS; lines 15643-15734 confidence: medium

The Munga-munga women, whose totem was Menadji or yam, arose near Tennant Creek, were sent east by the great ancestor of the black-snake totem, carried yams identified as mitji-mitjari or Churinga, and deposited them along their Worgaia route.

The great ancestor of the black-snake totem sends the Munga-munga women away to the east.
read in the book →
The Northern Tribes of Central Australia EATING THE TOTEMIC ANIMAL OR PLANT / CHAPTER XI / INITIATION CEREMONIES / CHAP. XI; lines 18446-18523 confidence: medium

At a rock-hole full of water on Aniania hill, the brothers wash blood from their knives, see a big snake come out of its hole and cast its skin, and walk away fearing it may bite them.

Near the rock-hole, a big snake comes from its hole and casts its skin, and the brothers leave for fear it may bite them.
read in the book →
The Northern Tribes of Central Australia FIG. 293. / FIG. 294. / FIG. 295. / TOTEM. ARUNTA .; lines 32669-32820 confidence: medium

Wavy bands are often regarded as indicating snakes, but the passage cautions that this conclusion is unsafe without definite information.

The passage identifies specific wavy bands on snake-totem Churinga as actual snake representations.
read in the book →
The Northern Tribes of Central Australia FIG. 294. / FIG. 295. / TOTEM. ARUNTA . / FIG. 306. STONE CHUR-; lines 32823-32912 confidence: medium

A Gnanji snake-totem Churinga has four emu tracks because Whanaluru is traditionally connected with snake and emu totems, whose ancestors met there and left spirit individuals.

A snake-totem Churinga in the Gnanji tribe bears emu tracks because Whanaluru is traditionally connected with both snake and emu totems.
read in the book →
The Northern Tribes of Central Australia FIG. 310. GROUND-DRAWING ASSOCIATED WITH THE WOLLUNQUA TOTEMIC / CEREMONY OF A PLACE CALLED PARAPAKINI. / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED; lines 33234-33392 confidence: high

“Bobbi-bobbi — Name of an ancestral snake. Anula tribe.”

The glossary names Bobbi-bobbi as an ancestral snake in the Anula tribe.
read in the book →
The Northern Tribes of Central Australia FIG. 73. CEREMONY CONNECTED WITH WOLLUNQUA TOTEM. / CEREMONIES OF THE WOLLUNQUA TOTEM / FIG. 76. THE KINGII.LI MEN SHOWING THE WOLLUNQUA MOUND TO THE / ULUURU, WHO ARE WALKING ROUND IT. WARRAMUNGA TRIBE.; lines 14257-14289 confidence: medium

“Stroking the base of the Wollunqua mound to appease the snake.”

The passage concerns the Wollunqua totem and a caption explicitly describes stroking the base of the Wollunqua mound to appease the snake.
read in the book →
The Northern Tribes of Central Australia FIG. I'AGE / FIG. PAGE / ILLUSTRATIONS / FIG. PAGE; lines 837-904 confidence: high

“Thapauerlu, a water-hole in the Murchison Range where the Wollunqua snake is supposed by the Warramunga tribe to live”

The passage repeatedly names snake figures and snake totemic contexts, including the Wollunqua snake, Snake Totem Churinga, a Snake Totemic Group ceremony, a Black Snake ancestor, and Black-Snake Totem preparations.
read in the book →
The Northern Tribes of Central Australia FIG. I'AGE / FIG. PAGE / ILLUSTRATIONS / FIG. PAGE; lines 837-904 confidence: medium

“Tjinqurokora, a water-hole in the Tennant Creek where the ancestor of the Black Snake Totemic Group arose.”

Tjinqurokora is described as the water-hole where the ancestor of the Black Snake Totemic Group arose.
read in the book →
The Northern Tribes of Central Australia FIG. PAGE / FIG. . PAGE / ILLUSTRATIONS / FIG. PAGE; lines 1506-1541 confidence: medium

“Ground-drawing associated with the Black Snake totemic ceremony of a place called Pitimula”

The passage names a Black Snake totemic ceremony and links it to multiple ground-drawings.
read in the book →
The Northern Tribes of Central Australia FIG. PAGE / ILLUSTRATIONS / FIG. PAGE / FIG. PAGE; lines 907-967 confidence: medium

Figure captions 102-104 describe decorations of two men for a ceremony connected with the Black-Snake Totem, an audience gathering around performers at the close, and the close of such a ceremony.

Several captions identify ceremonies connected with the Black-Snake Totem, including decorations, audience and performers, and the close of the ceremony.
read in the book →
The Northern Tribes of Central Australia FIG. PAGE / PLATES AND MAP / CHAPTER I / INTRODUCTION; lines 2397-2506 confidence: high

One council member is a Worgaia man, a distinguished medicine man recognized as purntuku, equivalent to Arunta oknirabata or great teacher; he leads Wollunqua ceremonies by drawing an outline design at the ceremonial ground and giving instructions.

Wollunqua is identified as a huge mythic snake and ancestor of a totemic group, with ceremonies associated with it.
read in the book →
The Northern Tribes of Central Australia GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED; lines 33549-33712 confidence: medium

Kdtakitji is a lizard in the Warramunga tribe and a snake in the Umbaia tribe, giving its name to a totemic group.

The glossary includes snake and green snake names that give their names to totemic groups.
read in the book →
The Northern Tribes of Central Australia GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED; lines 33715-33873 confidence: high

Mantera is a small snake that gives its name to a totemic group in the Warramunga tribe.

The Wollunqua snake is associated with descent into the ground at a sand-hill; snake and carpet snake also give names to totemic groups.
read in the book →
The Northern Tribes of Central Australia GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED; lines 33876-34041 confidence: low

"Name applied to the Wolhmqua snake when speaking of it in public."

The glossary gives a public name used for the Wolhmqua snake.
read in the book →
The Northern Tribes of Central Australia GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED; lines 34195-34350 confidence: high

Entries mention a snake totem performance, snakes giving names to totemic groups, and a black snake naming a totemic group.

Several entries connect snakes with totemic groups, and one names body-shaking performers in connection with a snake totem.
read in the book →
The Northern Tribes of Central Australia GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED; lines 34353-34516 confidence: high

White cockatoo, wild dog, and deaf adder entries are each described as giving their name to a totemic group.

The deaf adder and a snake are each defined as giving a name to a totemic group.
read in the book →
The Northern Tribes of Central Australia GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED; lines 34687-34782 confidence: high

“Wollunqua — Name of a mythic snake. Warramunga tribe.”

Wollunqua is explicitly named as a mythic snake.
read in the book →
The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 21794-21894 confidence: high

Bobbi-bobbi, underground, takes out a rib and throws it onto a plain. Paliarinji finds it and calls it a boomerang; Tjamerum kills flying foxes with it, then Paliarinji throws it into the air, where it makes a great hole in the sky and returns.

Bobbi-bobbi is a snake acting from underground who uses his rib-boomerang to trap the boys, drags them down, and in the Anula version eats them while they remain alive in his stomach.
read in the book →
The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 21896-21978 confidence: high

In Mungai times, described as the Binbinga equivalent of the Arunta Alcheringa, Ulanji, a snake, emerges from the ground at Makumundana and makes a large lily water-hole.

Ulanji is identified as a snake who emerges from the ground and creates water-holes, creeks, springs, hills, ranges, crocodile places, and named sites.
read in the book →
The Northern Tribes of Central Australia ILLUSTRATIONS / FIG. PAGE / FIG. I'AGE / FIG. PAGE; lines 707-834 confidence: medium

Captions form a Wollunqua Totem sequence: decorated men, ceremony and close, preparing the Wollunqua mound, showing it to Uluuru who walk round it, stroking its base to appease the snake, ground-drawings, five performers, and a final ceremony.

The Wollunqua sequence includes a mound and an action described as stroking the mound base to appease the snake.
read in the book →
The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 10866-10967 confidence: high

The snakes travelled to Mura-murara, made string, ate grass seed, left mai-aurli from their bodies, and saw smoke toward the Macumba River where the country was on fire.

The two Kurnmara snakes travel through the country, make mound springs and other features, and leave mai-aurli at camping places.
read in the book →
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: medium

The black-snake totem ancestor arises in a Tennant Creek water-hole, wanders, performs ceremonies, makes creeks and hills, and leaves spirit black-snake children in rocks around water-holes and in gum-trees by the creek.

The black-snake ancestor arises from a water-hole, travels, performs ceremonies, makes creeks and hills, and leaves spirit black-snake children along his route.
read in the book →
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 snake finds and takes a Tjapeltjeri boy, stops at places, performs sacred ceremonies, leaves spirit children, changes into Panunkulla and Nathakura snakes, and later into Kundatjeri and Kutnakitji snakes; each time the ancestor's totem changes, the boy's totem changes too.

The Nappa-undattha snake ancestor changes into several snake forms and is described as the ancestor of a number of different snake totemic groups.
read in the book →
The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11752-11833 confidence: high

The black-snake totem belongs to Thapanunga and Thapungarti men and has its centre at Tjinqurokora on Tennant Creek. Totem members and paternal relatives are forbidden to eat it; other categories may eat only when given by specified moiety men, while Kingilli may eat freely.

The black-snake totem belongs to named subsection men, has its centre at Tjinqurokora, and is governed by eating and drinking restrictions.
read in the book →
The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11835-11941 confidence: high

The final rite occurs near totemic ceremonies with ground designs. In witnessed cases the designs referred to snake totems of the deceased person’s moiety. Men decorated with totemic designs stand over a trench; women crawl beneath them; the carried bone is snatched, broken with a stone axe, buried beside the design, and covered with a flat stone.

Snake totems appear in the final burial designs and in examples of moiety descent and spirit-conception.
read in the book →
The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11943-12085 confidence: high

The Binbinga are said to believe in descent from a single Alcheringa ancestor. The snake Ulanji arises at Markumundana from the ground, walks to Windilumba, and makes a spring and nearby mountain.

Ulanji is a snake ancestor who emerges from the ground, travels, makes a spring, mountain, hills, valley, water-holes, lilies, and mungai spots, and leaves spirits.
read in the book →
The Northern Tribes of Central Australia MAN OF THE CRANE TOTEM. / CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS; lines 15737-15831 confidence: high

An Umbaia purtuli is associated with a snake-totem centre at a water-hole made in the Alcheringa by Katakitji; it is sacred, not spirit-associated, and forbidden to uninitiated viewers.

A snake named Katakitji is said to have made the water-hole associated with the snake-totem centre in the Alcheringa.
read in the book →
The Northern Tribes of Central Australia MYTHS RELATING TO SUN AND MOON / FALLING STARS / STARS, ECLIPSES, COMETS / RAINBOW; lines 28894-28951 confidence: high

The Warramunga believe rainbow issues from the vent of the water snake Nappakandattha as a red oval plate; the great mythic snake Wollunqua can place it in the sky, but rainbow is not thought to prevent or assist rain.

Multiple named snakes are linked to rainbow: Nappakandattha as its source, Wollunqua as placing it in the sky, and Gnurluwa as making it by spitting upward.
read in the book →
The Northern Tribes of Central Australia MYTHS RELATING TO SUN AND MOON / FALLING STARS / STARS, ECLIPSES, COMETS / RAINBOW; lines 28894-28951 confidence: high

A present-day rain-maker goes to the waterhole, secures and kills a snake, places it by the hole, makes a small arch of grass stalks twined with fur-string over the snake body, sings it, and clouds and rain come.

A rain-maker performs a waterhole rite involving killing a snake, placing it under a small arch, singing, and the arrival of clouds and rain.
read in the book →
The Northern Tribes of Central Australia MYTHS RELATING TO SUN AND MOON / FALLING STARS / STARS, ECLIPSES, COMETS / RAINBOW; lines 28894-28951 confidence: medium

Among the Mara and Anula, rainbow is believed to precede and help cause rain. At Upintjarra a deep waterhole and nearby places are associated with Munhakuaku, the dollar bird, known as a rain bird because it appears when the rainy season begins.

Munhakuaku the rain bird and Gnurluwa the snake are described as mates who made rain in the Alcheringa.
read in the book →
The Northern Tribes of Central Australia NAMES AND NAMING / NAMES AND NAMING / NAMES AND NAMING / CHAPTER XXI; lines 27147-27194 confidence: low

The outline lists optional tooth-knocking in the Arunta and Kaitish, an operation for a girl and a young man, a tradition of two snake-totem men who first knocked out their teeth, Warramunga operation, women going into water, and the operation in Tjingilli, Gnanji, Binbinga, and coastal tribes.

The outline mentions a tradition that two men of a snake totem first knocked out their teeth.
read in the book →
The Northern Tribes of Central Australia NORTP / FIG. 293. / FIG. 294. / FIG. 295.; lines 32355-32457 confidence: high

Two head-dresses are described as worn by performers in a Tjudia, or deaf adder, totemic performance connected with a Warramunga fire ceremony.

The passage describes Tjudia or deaf-adder performances, says the same wavy head-dress design can represent a snake, and notes a slab used in an Anula snake totemic ceremony.
read in the book →
The Northern Tribes of Central Australia NORTP / FIG. 293. / FIG. 294. / FIG. 295.; lines 32459-32586 confidence: medium

Concentric circles or spirals may represent man, frog, tree, or water-hole; a sinuous band may represent a snake, but similar wavy lines can occur on crane or witchetty-grub Churinga or be purely decorative.

The passage states that a sinuous band may represent a snake, while also noting that similar forms may represent other things or be decorative.
read in the book →
The Northern Tribes of Central Australia THE MAKING AND POWER OF MEDICINE MEN / XV THE MAKING AND POWER OF MEDICINE MEN 48 / XV THE MAKING AND POWER OF MEDICINE MEN 483 / XV THE MAKING AND POWER OF MEDICINE MEN 485; lines 23798-23879 confidence: high

The candidates’ sides are cut open, internal organs removed and replaced, and a snake called Irman from the Worgaia country is put into their head.

A snake called Irman is inserted into the candidate’s head; kupitjas are said to have been made by snakes in the Alcheringa; the group is called Urkutu, the general term for snakes.
read in the book →
The Northern Tribes of Central Australia TOTEM. ARUNTA . / FIG. 306. STONE CHUR- / FIG. 310. GROUND-DRAWING ASSOCIATED WITH THE WOLLUNQUA TOTEMIC / CEREMONY OF A PLACE CALLED PARAPAKINI.; lines 32915-33063 confidence: high

At Tikomeri, the old snake tries to go into the earth at a native well but finds the ground too hard. Circles represent the well; curved bands represent his neck turning; other bands represent shed skins of small snakes; separate circle series represent trees where he left spirit individuals, giving rise to a Mungai.

The designs represent the Wollunqua and the Thalaualla black snake moving through named locations, stopping, turning, diving into the earth, and leaving traces in landscape features.
read in the book →
The Northern Tribes of Central Australia TOTEM. ARUNTA . / FIG. 306. STONE CHUR- / FIG. 310. GROUND-DRAWING ASSOCIATED WITH THE WOLLUNQUA TOTEMIC / CEREMONY OF A PLACE CALLED PARAPAKINI.; lines 33065-33089 confidence: high

Fig. 314 is described as using concentric circles for the Tjinqurokora water-hole and a smaller nearby rock pool, while curved bands indicate the snake’s body as he moved about performing ceremonies.

The passage identifies Fig. 315 as a ground-drawing associated with a Black Snake totemic ceremony and describes the snake’s body and actions within the ceremonial design.
read in the book →
The Northern Tribes of Central Australia TOTEM. ARUNTA . / FIG. 306. STONE CHUR- / FIG. 310. GROUND-DRAWING ASSOCIATED WITH THE WOLLUNQUA TOTEMIC / CEREMONY OF A PLACE CALLED PARAPAKINI.; lines 33065-33089 confidence: medium

The Munga-munga women are described as having been sent away from Tjinqurokora by the snake; they travel east carrying yams that are also their Churinga, and the drawing represents their bodies and drawn-up legs.

The snake sends the Munga-munga women away from Tjinqurokora, after which they travel a long way east.
read in the book →
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 21536-21623 confidence: high

A Thapungarti man arises in Warramunga country, is a black snake, originates all men of the black-snake totem, makes a Thapanunga man, teaches ceremonies, and both first live in the ground before emerging to the surface.

A Thapungarti man is identified as a black snake and as the source from whom all men of the black-snake totem originated.
read in the book →
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

A Tjunguri man of the Nappa-undattha green snake totem arises at Nai-irini, lives under ground, emerges from a native well, travels south throwing his muscles out, and finds a Tjapeltjeri child arising from them in a well.

The main figure is a green snake totem man who changes to other snake totems and transforms into a water snake.
read in the book →
The Northern Tribes of Central Australia ULUURU, WHO ARE WALKING ROUND IT. WARRAMUNGA TRIBE. / CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 237 / CEREMONIES OF THE WOLLUNQUA TOTEM 239 / CEREMONIES OF THE WOLLUNQUA TOTEM; lines 14452-14567 confidence: high

The first ceremony at Gnuratitji uses a ground design of concentric circles and a half-circle representing an ant-hill, native well Purtjatji, gum-tree, and rock-hole Meilkura, where Wollunqua tried unsuccessfully to go down; the design is called meltjinta because the snake came up there.

Wollunqua is a snake whose ceremonial designs mark emergence from the ground, travel above ground, attempts to descend, shed skin, and movement across named places.
read in the book →
The Northern Tribes of Central Australia VI CEREMONIES CONNECTED WITH THE TOTEMS 187 / VI CEREMONIES CONNECTED WITH THE TOTEMS 189 / CH. VI CEREMONIES CONNECTED WITH THE TOTEMS 191 / CH. VI CEREMONIES CONNECTED WITH THE TOTEMS 193; lines 12647-12817 confidence: medium

The black snake and Wollunqua series witnessed by the authors began with the recorded history of the ancestral snake and proceeded to the end of his wanderings.

The black snake and Wollunqua sequence is described as following the recorded history and wanderings of an ancestral snake, and the table includes several serpent-related totems.
read in the book →
The Northern Tribes of Central Australia VI CEREMONIES CONNECTED WITH THE TOTEMS 189 / CH. VI CEREMONIES CONNECTED WITH THE TOTEMS 191 / CH. VI CEREMONIES CONNECTED WITH THE TOTEMS 193 / CEREMONIES CONNECTED WITH THE TOTEMS 195; lines 12820-13059 confidence: high

Named ceremonies include Kai-in, boomerang; Katakitji, lizard; Winithonguru, wild cat; Emu; Watjinga, Echidna; Lunku-lungu, white ant eggs; Muntikera, carpet snake; Thankathatwa, snake; Tappin or Wonna, cold; Tjalikippa, white cockatoo; and Naminpatunga, little bird.

The schedule includes Muntikera glossed as carpet snake and Thankathatwa glossed as snake.
read in the book →
The Northern Tribes of Central Australia VI CEREMONIES CONNECTED WITH THE TOTEMS 219 / VI CEREMONIES CONNECTED WITH THE TOTEMS 221 / VI CEREMONIES CONNECTED WITH THE TOTEMS 225 / CHAPTER VII; lines 13969-14003 confidence: high

"the most remarkable was one associated with a mythic snake called the Wollunqua"

Wollunqua is explicitly called a mythic snake and is described as an old totemic ancestor connected with ceremonies.
read in the book →
The Northern Tribes of Central Australia VI CEREMONIES CONNECTED WITH THE TOTEMS 221 / VI CEREMONIES CONNECTED WITH THE TOTEMS 225 / CHAPTER VII / CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 227; lines 14006-14093 confidence: high

Wollunqua is described as enormous, living in the waterhole Thapauerlu in the Murchison Range, feared as capable of emerging to do damage, and reported to have destroyed people and once been driven off.

The substitute name is explained through a generic snake term and a phrase meaning living in water, and Wollunqua is associated with a waterhole.
read in the book →
The Northern Tribes of Central Australia VI CEREMONIES CONNECTED WITH THE TOTEMS 225 / CHAPTER VII / CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 227 / CEREMONIES OF THE WOLLUNOUA TOTEM; lines 14096-14162 confidence: high

Two men are decorated with curved red down bands, white down, and conical helmets; the red bands represent Wollunqua.

The passage says the bands and sacred object represent Wollunqua, the performers imitate a snake, and Wollunqua has an enormous body with head and tail ends.
read in the book →
The Northern Tribes of Central Australia WELCOMING DANCE / WELCOMING DANCE / CHAP. XIX / WELCOMING DANCE; lines 26634-26745 confidence: medium

A totemic ancestor is described as walking about the country, halting at spots, performing sacred ceremonies, and leaving spirit children from his body; these places are called mungai spots.

The ancestral track followed in this case belongs to a great white snake; ancestral beings are described as halting at spots, performing sacred ceremonies, and leaving spirit children.
read in the book →
The Northern Tribes of Central Australia XV THE MAKING AND POWER OF MEDICINE MEN 487 / XV THE MAKING AND POWER OF MEDICINE MEN 489 / CHAPTER XVI / CH. XVI BEINGS ENDOWED WITH SUPERIOR POWERS 491; lines 24014-24097 confidence: medium

Central Australians do not appeal to or propitiate Alcheringa ancestors, except for Wollunqua among the Warramunga; Wollunqua is regarded as a snake, not human.

Wollunqua is described as a snake and as the sole exception to non-propitiation; the hypothetical speech says the dance makes him glad and its absence makes him sulky.
read in the book →
The Northern Tribes of Central Australia XV THE MAKING AND POWER OF MEDICINE MEN 489 / CHAPTER XVI / CH. XVI BEINGS ENDOWED WITH SUPERIOR POWERS 491 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 493; lines 24100-24180 confidence: high

Wollunqua is explained as having made the Wollunqua totem people and many natural features in a limited area associated with them.

Wollunqua is described as a huge snake ancestral individual who made the Wollunqua totem people and natural features in their associated country.
read in the book →
The Northern Tribes of Central Australia XVI BEINGS ENDOWED WITH SUPERIOR POWERS 501 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 503 / CHAPTER XVII / CUSTOMS RELATING TO BURIAL AND MOURNING; lines 25243-25344 confidence: medium

After preliminary mourning, relatives visit the kakita, a little earth mound at the exact death spot, within a day or two; participants are decorated with pipe-clay and green twigs, and the wife's father leads the procession.

The kakita and surrounding ground are examined for tracks; a snake track would identify a snake-totem man as the culprit.
read in the book →
The Northern Tribes of Central Australia XVI BEINGS ENDOWED WITH SUPERIOR POWERS 501 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 503 / CHAPTER XVII / CUSTOMS RELATING TO BURIAL AND MOURNING; lines 25581-25671 confidence: high

The dead woman is the daughter of the headman of the snake totem and also belongs to that totem.

The final ceremony is tied to a snake totem and a ground drawing of an old snake, a water-hole where it entered the ground, and sacred trees where it left spirit children.
read in the book →

native american southeast

Myths of the Cherokee ILLUSTRATIONS / MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE; lines 665-746 confidence: medium

Haywood reported a formerly long Cherokee migration legend, recited by chosen orators at the annual green-corn dance, resembling Delaware and Creek legends by beginning with genesis and animal monsters and following a chosen band.

The migration legend is said to begin with genesis and a period of animal monsters, including great snakes and water monsters in the original homeland.
read in the book →
Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 4322-4413 confidence: medium

"compressed within the contracting coils of the giant anaconda of civilization"

The quoted account portrays the Cherokee Nation as compressed within the contracting coils of a giant anaconda of civilization.
read in the book →
Myths of the Cherokee Myths of the Cherokee / MYTHS OF THE CHEROKEE / JAMES MOONEY / CONTENTS; lines 60-183 confidence: high

The 'Snake, fish, and insect myths' section lists titles involving the snake tribe, Uktena, Ulûñsû'ti, Âgan-Uni'tsi, Red Man, Uksu'hi, Ustû'tli, Uw`tsûñ'ta, Snake Boy, Snake Man, Rattlesnake, smaller reptiles, fishes, insects, Bullfrog, and Katydid.

The snake, fish, and insect myths section includes titles for the snake tribe, Uktena, Rattlesnake, Snake Boy, and Snake Man.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20624-20716 confidence: high

The migrants cross four rivers and settle beyond the fourth after many years; during the journey deadly serpents kill many people until the leader shoots one with an arrow, and the ground later opens and closes over some people.

Deadly serpents kill many people until the leader shoots one with an arrow and drives them away.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20905-20995 confidence: high

Note on “Left an open space”: a Cherokee conjurer coils an invisible serpent around a sick man's house to keep witches off and leaves a gap so the family can reach the spring for water.

The passage describes a conjurer coiling an invisible serpent around a sick man's house to keep witches away while leaving a passage gap.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21100-21188 confidence: medium

John Ax's version mentions the Spreading Adder as a transformed man and the Rattlesnake as a stick on which the Little Men cut seven rings before placing it in the Sun's path, where it becomes a rattlesnake.

John Ax's variant includes a transformed man as a Spreading Adder and a stick becoming a Rattlesnake; the Payne summary has the daughter of the Sun bitten by a snake and dying.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21190-21286 confidence: high

Buttrick's Cherokee version says that soon after creation a family member, or in another tradition a young woman, is bitten by a serpent and dies; failure to restore life dooms the race to death and misery, while retrieving the woman's spirit could have prevented general mortality.

The Cherokee variants place a serpent bite soon after creation at the first death, with consequences for general mortality.
read in the book →
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.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22550-22643 confidence: high

Washburn's account says Blanket avoided killing a snake, later told of being led by a rattlesnake to an underground rattlesnake council mourning a snake killed by an Indian, and the offender later died by snakebite during ballplay; Mooney notes resemblance to "The Rattlesnake's Vengeance."

A rattlesnake council debates punishment for an Indian who killed a snake, and the offender is later fatally bitten.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22550-22643 confidence: high

Washburn's account says Blanket avoided killing a snake, later told of being led by a rattlesnake to an underground rattlesnake council mourning a snake killed by an Indian, and the offender later died by snakebite during ballplay; Mooney notes resemblance to "The Rattlesnake's Vengeance."

Blanket is said to have been conducted by a rattlesnake to an underground council of the rattlesnake tribe.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22550-22643 confidence: medium

Adair reports reputed giant Cherokee mountain rattlesnakes with changing colors and fascinating power, called kings or chieftains of snakes; killing them was thought to provoke bites by other snakes.

Adair reports giant rattlesnakes called kings or chieftains that have changing colors and draw living creatures toward their jaws.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22550-22643 confidence: medium

Lawson reports that Carolina tribes generally avoided killing snakes because they believed serpent kindred might kill the destroyer's relations.

Lawson reports that Carolina tribes avoided killing snakes because serpent kindred might kill the destroyer's relations.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22550-22643 confidence: medium

Adair also mentions a Chickasaw priest who applied plant juice to his hands, handled a rattlesnake safely, and placed it in a hollow tree to prevent its being killed.

A Chickasaw priest applies plant juice to his hands, handles a rattlesnake unharmed, and protects it in a hollow tree.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22645-22742 confidence: high

Bartram reports that Seminoles never kill rattlesnakes or other serpents because the killed snake’s spirit may prompt living kindred to revenge; in a camp incident he kills a rattlesnake and the people seek to scratch him and appease the dead rattlesnake.

The Seminole account treats killed snakes as having living kindred; Ojibwa and Delaware accounts explicitly call the rattlesnake grandfather.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22645-22742 confidence: high

Bartram reports that Seminoles never kill rattlesnakes or other serpents because the killed snake’s spirit may prompt living kindred to revenge; in a camp incident he kills a rattlesnake and the people seek to scratch him and appease the dead rattlesnake.

Seminoles refrain from killing because snake kindred may revenge the injury; Ojibwa prayers ask the snake not to avenge Henry’s intended killing; Delaware explanation says the snake race would rise and bite if one were killed.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22645-22742 confidence: medium

Henry goes to get his gun, but the Indians ask him to stop and return with pipes and tobacco-pouches while the snake remains coiled.

Ojibwa participants bring pipes and tobacco-pouches, blow smoke toward the rattlesnake, and later add tobacco to a storm sacrifice.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22645-22742 confidence: high

During the storm, the Indians call on the rattlesnake, offer prayers and sacrifices to the god-rattlesnake or manito-kinibic, throw dogs and tobacco overboard, ask not to be drowned or avenged, suggest Henry could be sacrificed, and then reach an island after the storm abates.

During the storm, dogs and tobacco are offered to the god-rattlesnake or manito-kinibic to preserve the canoe party from drowning and avert revenge; Henry is mentioned as a possible sacrifice in extremity.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22645-22742 confidence: medium

The rattlesnake’s far-north appearance is regarded as an extraordinary omen; the next day a terrible storm arises while the party crosses Lake Huron by canoe.

The Ojibwa regard the rattlesnake’s northern appearance as an extraordinary omen; the Delaware elder says the rattlesnake guards Indians and warns of danger by its rattle.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22744-22830 confidence: high

Old Tuscaroras are said to have had a custom: a man caught a snake, held it by head and tail, and bit it through from head to tail to keep teeth white, strong, and free from decay.

A Tuscarora custom uses direct biting contact with a snake to keep teeth white, strong, and free from decay.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22744-22830 confidence: high

The passage says belief in a connection between the serpent and rain-gods is nearly universal among primitive peoples.

The passage explicitly states a belief in connection between the serpent and rain-gods.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22744-22830 confidence: high

The passage says Cherokee belief in the Uktena and the Ulûñsû'ti is firm; it names the Great Horned Serpent and Great Horned Alligator as parallels or analogues, mentions serpent or toad head-jewel myths, and notes guarded talismanic stones receiving prayer and sacrifice in many tribes.

The Uktena has a mythic diamond crest, and Timberlake's account describes a brilliant stone growing on a monstrous serpent's head.
read in the book →
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.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22744-22830 confidence: high

The serpent's name is derived from 'eye' and explained as 'strong looker' or keen-eyed; its diamond crest is called ulstitlû' on the head, becomes the Ulûñsû'ti or 'Transparent' in a conjurer's hands, is also called 'Day-light,' and lesser magic crystals are said to be its scales.

The Uktena is explained as keen-eyed so that nothing in its visual range escapes discovery, and Adair's enormous rattlesnakes draw living creatures within reach of their sight.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22832-22923 confidence: high

Quoted account from History of the American Indians: serpent-like creatures have dazzling forehead carbuncles, are called kings or chieftains of snakes, and their secret resort is not to be shown because killing them is believed to bring snake retaliation.

The passage describes snake or rattlesnake chiefs with dazzling forehead carbuncles, and later identifies the Ulûñsû'ti as a talisman from the serpent's forehead.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22832-22923 confidence: high

Other small stones used by conjurers for lost articles or occult purposes are called by the same name and said to be Uktena scales; the true Ulûñsû'ti is the serpent-forehead talisman, rare by 1890, and one hunter kept it hidden in a cave wrapped in deerskin, refusing to show it for fear of losing hunting power or life after sacrilege.

The Ulûñsû'ti is tied to the serpent's forehead or Uktena scales and is said to ensure success in hunting, love, rain making, and other undertakings.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22925-23036 confidence: high

Note 51 says Âgan-uni'tsi's search for the Uktena is a major Cherokee tradition about the mythic monster Uktena and the origin of the Ulûñsû'ti; one variant makes the talisman a scale from the serpent's seventh ring.

The Uktena tradition explains the origin of the Ulûñsû'ti, and one variant makes the talisman a scale from the serpent's seventh ring.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22925-23036 confidence: medium

Note 51 says Âgan-uni'tsi's search for the Uktena is a major Cherokee tradition about the mythic monster Uktena and the origin of the Ulûñsû'ti; one variant makes the talisman a scale from the serpent's seventh ring.

The passage identifies Âgan-uni'tsi's search for the Uktena and mentions shelters built before attacking the Uktena.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23038-23137 confidence: high

The passage states that similar transformation myths are found worldwide and cites Cadmus in Ovid's Metamorphoses, where the wife sees a snaky change come over her husband and speaks in despair.

Cadmus and the Pawnee elder brother are both presented as human figures undergoing snaky or rattlesnake transformation.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23038-23137 confidence: high

Relatives visit the snake; the brother brings war trophies, including a horse and a woman, and receives protection from the snake man. A close Omaha variant is cited from Dorsey.

The transformed snake man receives visits and war trophies from kin and gives protection in return.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23038-23137 confidence: high

The note on 'The Rattlesnake's vengeance' says the story exemplifies reverence for the rattlesnake and dread of offending it, as discussed under 'The Snake Tribe.'

The note says the Cherokee rattlesnake vengeance story exemplifies reverence for the rattlesnake and dread of offending it.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23139-23236 confidence: medium

The note states that the boy's father was a thunder god and says the snake connection with rain or thunder spirits has been noted and appears in “The Man who Married the Thunder's Sister.”

The note states that snakes are connected with rain or thunder spirits and relates this to a thunder-god father and another Cherokee myth.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23238-23330 confidence: high

John Ax claimed a silver coin pictured the Tla'nuwa holding arrows and a serpent; the author compares this with the Mexican coat of arms and a similar Aztec-derived legend.

The passage says dangerous monster serpents destroyed by great birds were common to a number of tribes and gives the Tuscarora bald eagle and rattlesnake example; the Tla'nuwa note also preserves serpent body marks.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23238-23330 confidence: medium

A place called 'Where the Tla'nuwa cut it up' has long trenchlike rock depressions, said to mark where pieces bitten from the great serpent's body were dropped by the Tla'nuwa.

Long trenchlike rock depressions are explained as marks where pieces bitten from the great serpent's body were dropped by the Tla'nuwa.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24018-24118 confidence: medium

The practice is said to have been general among southern tribes and sometimes punitive; Adair describes bleeding patients with garfish teeth and dry-scratching unauthorized intruders in the sacred square with snakes' teeth.

An unauthorized intruder upon the sacred square may be dry-scratched with snakes' teeth.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24211-24311 confidence: high

The mountain top is described as a forbidden sacred domain; a party enters it, and the devil, in the form of an immense snake, assaults them and swallows fifty.

The mountain-top tract is forbidden, and an intruding party is attacked by the devil taking the form of an immense snake.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24313-24424 confidence: high

Thunder spirits are said to live especially under cataracts; Thunder and Rain spirits are linked with snakes and water animals, and one Cherokee informant said Thunder is a horned snake, lightning its tongue, living with water and rains.

The note says Thunder and Rain spirits are linked with snakes and water animals, and reports a Cherokee statement that Thunder is a horned snake with lightning as its tongue.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24426-24522 confidence: high

The concept that bracelets were snakes appears also in number 63, “Ûñtsaiyi',” when the hero visits his father, the Thunder god.

The note identifies a concept in which bracelets were snakes and states it also appears in another Cherokee myth involving the Thunder god.
read in the book →
Myths of the Cherokee SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS / GLOSSARY OF CHEROKEE WORDS; lines 26100-26261 confidence: medium

“according to tradition, killed the great Uktena serpent and procured the Ulûñsû'ti.”

The passage states that Â'gan-uni'tsi killed the great Uktena serpent and procured the Ulûñsû'ti.
read in the book →
Myths of the Cherokee SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS / GLOSSARY OF CHEROKEE WORDS; lines 26569-26801 confidence: low

Canacaught is called the great Conjurer, mentioned as a Lower Cherokee chief in 1684; the name is possibly kanegwâ'ti, the water-moccasin snake.

Canacaught is called the great Conjurer and the entry says the name is possibly connected with kanegwâ'ti, the water-moccasin snake.
read in the book →
Myths of the Cherokee SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS / GLOSSARY OF CHEROKEE WORDS; lines 27403-27560 confidence: low

i'nadû'--snake.

Going-snake is explained as signifying a person going along in company with a snake.
read in the book →
Myths of the Cherokee SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS / GLOSSARY OF CHEROKEE WORDS; lines 29108-29263 confidence: high

“Ukte'na--‘Keen-eyed (?)’ ... A mythic great horned serpent, with a talismanic diadem.”

Ukte'na is called a mythic great horned serpent with a talismanic diadem, and another entry says the diamond crest on its head becomes the Ulûñsû'ti when detached.
read in the book →
Myths of the Cherokee SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS / GLOSSARY OF CHEROKEE WORDS; lines 29265-29411 confidence: high

“Ustû'tli--a traditional dangerous serpent... It is applied also to the southern hoop-snake.”

The passage explicitly identifies Ustû'tli as a traditional dangerous serpent and links the name to a natural snake.
read in the book →
Myths of the Cherokee SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION; lines 11961-12050 confidence: medium

Fishes and Reptiles hold council and decide to make victims dream of snakes or of eating raw or decaying fish, so that they lose appetite, sicken, and die; this explains dreams about snakes and fish.

Fishes and Reptiles make victims dream of snakes twining about them and blowing foul breath, causing sickness and death.
read in the book →
Myths of the Cherokee SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION; lines 12052-12139 confidence: high

The Little Men transform two men into the Spreading-adder and Copperhead to ambush the Sun at her daughter’s door, but the Spreading-adder is blinded and the Copperhead withdraws.

The Little Men make medicine and change men into named serpents or snake beings.
read in the book →
Myths of the Cherokee SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION; lines 12052-12139 confidence: high

The Little Men transform men into Uktena and Rattlesnake; the Rattlesnake bites the Sun’s daughter, while Uktena later becomes dangerous and is sent up to Galûñ'lati. The passage says all four serpent beings were men.

The transformed Rattlesnake is sent to kill the Sun but instead bites the Sun’s daughter when she opens the door.
read in the book →
Myths of the Cherokee SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION; lines 12052-12139 confidence: high

The Little Men transform men into Uktena and Rattlesnake; the Rattlesnake bites the Sun’s daughter, while Uktena later becomes dangerous and is sent up to Galûñ'lati. The passage says all four serpent beings were men.

The Uktena is made very large with horns, becomes lethally dangerous, and is sent up to Galûñ'lati.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 13379-13486 confidence: high

Kana'ti has hunting wolves; he sends two out, one east and one north. The northward wolf searches for the missing wolf and finds his brother nearly dead beside a great greensnake that had attacked him.

The northward wolf finds his brother nearly dead beside a great greensnake, kills the snake with magic, and heals his brother.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 13489-13587 confidence: high

Eagles must be killed only in winter or late fall after crops are gathered and snakes have retired; summer killing could bring frost and anger snakes through Eagle songs.

Eagles may be killed only after crops are gathered and snakes have retired; improper summer action threatens frost, corn, and snake danger.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14086-14183 confidence: high

Snakes are called anida'wehi, supernaturals, linked with rain and thunder gods, influential among animal and plant tribes, and allied with deer and ginseng.

Snakes are called supernaturals, linked with rain and thunder gods, and said to influence animal and plant tribes.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14086-14183 confidence: high

Snakes are feared and revered; killing one or a second one brings more snakes around the killer, making him dazed and lost in the woods.

The passage warns against killing or offending snakes and describes supernatural consequences for killing them.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14086-14183 confidence: high

A dreamed snakebite must be treated like an actual bite because a snake ghost has bitten the dreamer; to avoid offense, people say 'scratched by a brier' rather than bitten by a snake, especially concerning rattlesnakes.

A dream of snakebite is said to require treatment as an actual bite because a snake ghost has bitten the dreamer.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14086-14183 confidence: high

Initiated persons use prayers to avoid snake encounters; the first snake of the season is asked not to be seen again; wild parsnip smell and Unika'wi songs offend snakes, so the dance is held after snakes retire to dens.

Prayers, seasonal requests, dance timing, offensive smells and songs, and euphemistic speech are all described as precautions to avoid offending snakes.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14185-14250 confidence: medium

The rattlesnake is named utsa'nati, “he has a bell”; a referenced myth says it was once a man transformed to save humans from the Sun; it is called the Thunder's necklace, and Thunder's sons are addressed as adorning themselves with the disease snake.

The passage reports a myth in which the rattlesnake was once a man transformed into its present shape to save the human race from the Sun.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14185-14250 confidence: high

The rattlesnake is named utsa'nati, “he has a bell”; a referenced myth says it was once a man transformed to save humans from the Sun; it is called the Thunder's necklace, and Thunder's sons are addressed as adorning themselves with the disease snake.

The rattlesnake is called the Thunder's necklace and an ornament of the thunder god; formulas to Thunder's sons also describe the disease snake as their adornment.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14185-14250 confidence: high

The rattlesnake is chief of the snake tribe; killing is avoided except by necessity and requires pardon of the snake ghost through a formula, or snake relatives may send one to track and fatally bite the offender; the passage cites “The Rattlesnake's Vengeance.”

Killing a rattlesnake requires asking pardon of the snake ghost; otherwise snake relatives may send an avenger to bite the offender to death.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14185-14250 confidence: high

Campion, or “rattlesnake's master,” is used against bites and believed to make snakes flee from a hunter carrying its root; chewed linn bark is applied to bites, with a noted association to thunder because the tree is said to resist lightning.

Campion or rattlesnake's master is said to make rattlesnakes flee and to counteract bite; linn bark is also applied to the bite.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14185-14250 confidence: high

Rattles, teeth, flesh, and oil are prized for occult or medical uses; certain priests kill snakes using rites and formulas for pardon; outsiders are warned that new initiates may be bitten so snakes can test their knowledge of the formula.

The new initiate into secret snake knowledge is said to be almost certain to be bitten so the snakes may test whether he has correctly learned the formula.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14185-14250 confidence: high

After a rattlesnake is killed, the head must be buried an arm's length deep and the body hidden in a hollow log; if exposed, angry snakes send heavy rain, overflow streams, and tell deer and ginseng to hide from hunters.

If the killed rattlesnake is exposed instead of ritually buried and hidden, angry snakes send torrents of rain, overflow streams, and warn deer and ginseng to hide.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14185-14250 confidence: high

A tooth from a rattlesnake killed by a priest with proper ceremonies while lying east to west is used to scarify patients; the doctor prays over it until the tooth is said to become alive, though the passage gives a naturalistic explanation for its motion.

A ritually obtained rattlesnake tooth is prayed over until it is said to become alive, then used to scarify patients before medicine is applied.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14185-14250 confidence: high

Rattles are worn on the head; ball players may eat flesh to become more terrible to opponents; oil from the lower body is used for rheumatism and sore joints among Indians and white mountaineers; the doctor preparing oil must eat snake flesh.

Rattlesnake flesh is eaten by ball players for intimidation; oil treats ailments; during epidemics roasted rattlesnake chewed with water is spat on household members to protect from contagion.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14252-14350 confidence: high

Uktena is described as tree-trunk-sized, horned, with a blazing diamond on the forehead, fire-like glittering scales, colored spots, and a vulnerable seventh spot containing its heart and life.

Uktena is a huge horned serpent with a blazing crystal and light that dazes victims; even seeing it asleep brings death to the viewer’s family.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14252-14350 confidence: high

Uktena is described as tree-trunk-sized, horned, with a blazing diamond on the forehead, fire-like glittering scales, colored spots, and a vulnerable seventh spot containing its heart and life.

The Ulûñsû'ti from Uktena’s forehead can make its possessor a great wonder worker and is used for life prophecy.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14252-14350 confidence: high

A Wahnenauhi legend says a great serpent called the ground snake was an omen of death to one viewer and of tribal calamity if seen by several people.

Seeing the ground snake is said to foretell death for the viewer or tribal calamity when seen by several people.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14252-14350 confidence: medium

The blacksnake is called “the climber”; biting its body prevents toothache, and hanging one on a tree is believed to bring rain within three or four days.

Hanging a blacksnake body on a tree is believed to bring rain within three or four days, and ownership of the Ulûñsû'ti is also said to ensure success in rain-making.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14352-14452 confidence: high

Âgan-uni'tsi makes a circle of pine cones, digs a trench inside it, lights the cones, shoots the sleeping Uktena through the heart under the seventh spot from its head, and escapes over the fire circle and trench as it pursues him.

Âgan-uni'tsi kills the Uktena by shooting its heart with an arrow, and the later hunter shoots a great uktena to save a man.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14352-14452 confidence: high

Âgan-uni'tsi makes a circle of pine cones, digs a trench inside it, lights the cones, shoots the sleeping Uktena through the heart under the seventh spot from its head, and escapes over the fire circle and trench as it pursues him.

The first Uktena's heart is identified as under the seventh spot from the serpent's head, and the arrow is sent through that point.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14352-14452 confidence: medium

The wounded Uktena spits poison and pours poisonous blood; the fire circle and trench protect Âgan-uni'tsi except for one unnoticed drop on his head; the serpent rolls down the mountain breaking trees, and birds consume the body completely.

A single poison drop strikes Âgan-uni'tsi's head, and people later see a small snake hanging there, though he never knows it.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14352-14452 confidence: high

The hunter finds a great uktena coiled around a man and choking him; the man calls the hunter nephew and asks for help, saying the uktena is an enemy to both of them.

In the second episode, a hunter finds a great uktena choking a man and saves him by shooting the snake.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14454-14543 confidence: high

In 'The Hunter and the Uksu'hi,' a great hunter visiting Hickory-log is warned not to go north near a large uprooted tree where a dangerous uksu'hi snake watches for hunters, coils around them, crushes them, and drags bodies down the mountain to a deep hole in Hiwassee.

The uksu'hi is a dangerous monster snake that chases, coils, crushes, and drags hunters; the Ustû'tli is also a dangerous serpent capable of pursuing prey.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14454-14543 confidence: high

The hunter remembers that snakes cannot bear perspiration, covers his hand with sweat from under his arm, slaps it onto the uksu'hi's nose, and the snake releases him and glides away, leaving him bruised but able to return home.

The hunter escapes the uksu'hi by remembering that snakes cannot bear perspiration and placing his sweaty hand on its nose.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14454-14543 confidence: medium

The Ustû'tli can cross rivers and ravines by gripping and swinging its body over; its footprints mean danger, it bleats like a young fawn, nothing can escape it up or down the mountain, but it cannot go along the side of a ridge because its swinging head breaks its sideways hold.

The Ustû'tli bleats like a young fawn, and hunters avoid such a sound because it may indicate the monster rather than game.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14545-14649 confidence: high

Hunters near Cohutta avoid the mountain out of dread of the Ustû'tli. A northern visitor says he will go there, and local people warn him about the fawn bleat and the correct direction to run if the snake pursues him.

The Ustû'tli is associated with a fawn bleat in the warning and is later seen bleating while searching for deer or a man.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14545-14649 confidence: high

During the chase the hunter first runs directly up the mountain, then remembers the warning and runs along the mountain side; the snake loses ground because its body weight pulls it lower on the ridge.

The hunter survives by running along the ridge side, then sets a fire that traps the Ustû'tli on a cliff and burns it to ashes.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14545-14649 confidence: high

At Nûñ'daye'`li on the Nantahala river there is said to have lived a great snake called the Uw'tsûñ'ta or bouncer, because it moved by jerks like a measuring worm.

The Uw'tsûñ'ta is an immense snake tied to a specific cliff-and-river locality, and its discovery causes people to abandon the valley.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14545-14649 confidence: high

A boy who hunted birds gave them to his grandmother. Jealous relatives mistreated him; he said he would leave, refused breakfast, later brought deer horns, and went alone to the hothouse where his grandmother had been waiting.

The boy withdraws with deer horns, and the grandmother later sees an immense horned uktena with human legs, described as what remains of him.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14651-14753 confidence: high

Two hunters under a taboo against squirrel or turkey meat camp in the woods; one prepares roasted squirrels and ignores his companion's warning that eating squirrel would turn him into a snake.

A hunter ignores a taboo and warning, eats squirrel meat, and transforms into a water snake.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14651-14753 confidence: high

The father comes home through a dark mountain gap, finds a company of crying rattlesnakes, and is told that his wife killed their chief, the Yellow Rattlesnake, and that the Black Rattlesnake will take revenge.

Rattlesnakes identify a killed snake as their chief, demand the killer's wife as satisfaction, and send the Black Rattlesnake to bite her.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14651-14753 confidence: medium

After the wife dies, the Black Rattlesnake says the tribe is satisfied, teaches the hunter a prayer song for safe encounters and accidental bites, and the passage says the Cherokee have kept the song.

After the death demanded by the rattlesnakes, the Black Rattlesnake teaches a song that prevents harm and heals accidental bites.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14651-14753 confidence: medium

After the wife dies, the Black Rattlesnake says the tribe is satisfied, teaches the hunter a prayer song for safe encounters and accidental bites, and the passage says the Cherokee have kept the song.

The lizard is invoked in formulas for drawing out snakebite poison, and the rattlesnake song is said to help accidental bite victims recover.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 15052-15144 confidence: medium

The father opens a box full of snakes; the boy, unafraid, takes a rattlesnake as a necklace and four copperheads for wrists and ankles.

The boy is not afraid of the snake-filled box and wears a rattlesnake and copperheads as necklace and limb ornaments.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 15146-15249 confidence: high

The people seek help from a great medicine man, who uses a linn-bark rope and hooked stick to enter the cave, finds four young birds and animal bones, and throws the young into the water where an Uktena serpent finishes them.

The Uktena serpent in the water finishes the thrown young birds and is then carried upward and torn apart by the adult Tla'nuwas.
read in the book →
Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16645-16741 confidence: high

The brother invites the warrior to a council; a great uktena snake is brought as a horse, a turtle as saddle, and living slimy snakes as bracelets for the warrior's wrists and arms.

The household presents a great uktena snake as a riding-horse, a turtle as saddle, and living slimy snakes as bracelets.
read in the book →
Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 19436-19537 confidence: high

At “Where they fell down,” two large uktenas twined as though in combat rose from a deep river hole and fell back into the water.

Two large uktenas are seen twined together as though in combat, rising from and falling back into a deep river hole.
read in the book →
Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 19942-20032 confidence: high

A legend says “a great serpent made its den in the gulch” and yearly demanded “ten of their most beautiful maidens as a sacrificial offering.”

The gulch serpent annually demands ten beautiful maidens as a sacrificial offering, and they are left on a cliff to be swallowed.
read in the book →
Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 19942-20032 confidence: high

The Lenoir/Wa'ginsi' name is applied to a stream eddy where a large serpent was said to dwell; seeing it was an omen of evil, and one man who saw it soon lost a child.

The Lenoir/Wa'ginsi' eddy is said to house a large serpent; seeing it is an evil omen, followed in one example by the loss of a child.
read in the book →
Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 20551-20621 confidence: high

Campion or 'rattlesnake's master' is held, as among white mountaineers, to be a remedy for snake bites, and its root in the mouth is believed to make deadly snakes flee.

Campion or rattlesnake's master is described as a snakebite remedy and as a root that makes a deadly snake flee when carried in the mouth.
read in the book →

finnic

Finno-Ugric, Siberian Mythology CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15432-15510 confidence: high

Mongol tales describe the evil giant snake Losy, living in the ocean under the earth and poisoning men and animals; God asks Otshirvani to battle it, but he initially cannot overcome it.

Losy poisons men and animals from the ocean under the earth; the Midgard snake also scatters poison and emerges in a world-ending setting.
read in the book →
Finno-Ugric, Siberian Mythology CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15432-15510 confidence: high

The passage says the sea-monster also appears as Abyrga, was known in ancient Asia, wandered to Europe, and resembles the Scandinavian Midgard snake, which scatters poison and is killed by Thor at the end of the world, killing Thor with poison.

The Midgard snake is killed by Thor at the end of the world, but Thor dies from the snake's poison.
read in the book →
Finno-Ugric, Siberian Mythology CHAPTER XIV / THUNDER / THUNDER / THUNDER; lines 19363-19449 confidence: medium

Many Altaic peoples do not generally speak of the rainbow as a thunder-bow; a common idea is that the rainbow is a being that drinks water, with Yenisei Ostiak and Votiak examples.

The rainbow is described as an animated water-drinker, and East European accounts imagine it as a giant snake that sucks water and returns it as rain.
read in the book →
Finno-Ugric, Siberian Mythology GODS OF SKY AND AIR / PLATE XXIX / GODS OF SKY AND AIR / CHAPTER XIV; lines 10975-11022 confidence: medium

A song says Ismaroinen or Ilmarinen and Vainamoinen struck or secured fire without flint or tinder, using a black snake or mottled serpent on open water and waves.

Songs describe Ismaroinen or Ilmarinen, Vainamoinen, and in a variant the Thunderer or Pitkamoinen, striking or securing fire from a snake or serpent; the author identifies the serpent as lightning.
read in the book →
Finno-Ugric, Siberian Mythology PLATE LVI / CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21146-21223 confidence: high

In certain Yakut tales, the soul enters a snake-like monster's throat, passes through its body, exits the tail, and needs clothing, shoes, and a horse because the passage is spiked and dangerous.

The Yakut soul enters the throat of a snake-like monster, passes through its spiked body, and exits the tail to reach the other world.
read in the book →
Finno-Ugric, Siberian Mythology PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 15921-15999 confidence: high

The Eddic eagle in the crown and Nidhugg under the roots are said to be closely connected with Central Asian tree-of-life details; a Kalmuck dragon in the sea at the foot of Zambu waits for falling leaves, and missed leaves become gold.

The Edda has an eagle in the crown and Nidhugg under the roots; Central Asian tales place Garide in the crown and Abyrga at or around the tree, with the eagle attacking the snake.
read in the book →
Finno-Ugric, Siberian Mythology SACRIFICES TO NATURE GODS / THE SHAMAN / PLATE XXXVII / THE SHAMAN 285; lines 13014-13104 confidence: medium

The passage compares sueje-animals with Southern Lapp shaman-animals that assist the shaman during unconscious underworld visits: a reindeer-bull, bird, fish, and snake.

The snake is one of the shaman’s soul-animal forms and is associated with wriggling into the earth.
read in the book →
Finno-Ugric, Siberian Mythology THE BELIEF IN SOULS / THE BELIEF IN SOULS / THE BELIEF IN SOULS 7 / THE BELIEF IN SOULS 9; lines 765-840 confidence: medium

A soul may wander as a whirlwind; in a Cheremiss account, a wayfarer throws a knife into an eddy, which vanishes, and later finds an old man with the knife in his cheek.

The passage describes the soul as wandering as a whirlwind and flying as a fire-serpent, fire-snake, meteor, or blue flame.
read in the book →
Finno-Ugric, Siberian Mythology THE CREATION OF MAN 379 / CHAPTER VIII / THE FALL OF MAN / THE FALL OF MAN; lines 16930-17009 confidence: medium

The snake and dog are both mentioned as guardians of forbidden fruit; the dog is absent from later punishments and is interpreted as temporarily introduced from related creation tales.

The snake and dog are both named as guardians of forbidden fruit, and the snake corresponds to the available serpent motif family.
read in the book →
Finno-Ugric, Siberian Mythology THE CREATION OF MAN / THE CREATION OF MAN 379 / CHAPTER VIII / THE FALL OF MAN; lines 16851-16927 confidence: high

The devil arrives, enters the sleeping snake, climbs the tree, tempts the woman and then the man through her to eat the forbidden fruit; after eating, their body hair falls away and they hide behind the tree.

The devil enters the sleeping snake, climbs the tree with its help, and the woman later says the snake tempted her.
read in the book →
Finno-Ugric, Siberian Mythology THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3551-3631 confidence: high

After the forest are wide bubbling marshes; a marsh guide may be needed, serpents creep in the marsh, and three pathways lead from the marsh edge, with attention to the rightmost path.

The soul must pass marshes where ever-watchful serpents creep, and the song asks whether the deceased had caused them to sleep during life.
read in the book →
Finno-Ugric, Siberian Mythology THE STARS / THE STARS / CHAPTER XIV / THUNDER; lines 19204-19280 confidence: medium

Mongol tribes, many Altai peoples, and some Eastern Tungus groups such as the Goldes believe thunder is caused by a large flying dragon with wings and fish scales, living in water or air; thunder and lightning are linked to its movement, voice, or tail.

Mongol, Altai, and some Eastern Tungus groups explain thunder and lightning through a large flying dragon's movement, voice, tail, or stone-striking.
read in the book →
Finno-Ugric, Siberian Mythology THUNDER / THUNDER / PLATE XLIX / THUNDER; lines 19452-19543 confidence: high

Lightning-like streak described as “a fiery snake falling down from Heaven”; the passage adds that the same idea was earlier met in a Finnish poem on the origin of fire.

The passage directly identifies the sky-streak as a fiery snake falling from Heaven and notes a Finnish poetic parallel.
read in the book →
Finno-Ugric, Siberian Mythology WORLD PICTURES / CHAPTER II / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14219-14301 confidence: high

In an Alarsk Buriat tale, Burkhan comes from Heaven to create earth; Sholmo advises and fetches earth-matter from under water; God scatters it on the ocean; Sholmo receives land for his staff, and reptiles and snakes emerge from the hole.

In the Alarsk Buriat tale, the devil’s staff opens a hole from which reptiles, snakes, and other harmful creatures emerge.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 BELIEFS OF THE WEST FINNS 29! / LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN. / MAIDENS OF THE AIR, OF SPRINGS, ETC; lines 11721-11777 confidence: medium

The daughter of Pain and daughter of Death falls asleep on a meadow, is made pregnant by an east wind, and gives birth to a snake; the daughter of Pain and Tuoni’s son are parents of snails.

The daughter of Pain and Death is made pregnant by an east wind and gives birth to a snake.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 EARLIER IRON AGE IN BALTIC PROVINCES 111 / EARLIER IRON AGE IN BALTIC PROVINCES 113 / EARLIER IRON AGE IN BALTIC PROVINCES 115 / EARLIER IRON AGE IN BALTIC PROVINCES 117; lines 4497-4617 confidence: low

The bronze objects include human and animal figures and sheet-bronze representations of birds, snakes, and bees; some cast objects show two human figures or an animal in low relief on a round flat disk with a suspension ring.

The passage explicitly lists representations of snakes cut out of sheet bronze among the Gliadenova bronze objects.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 EARLIER IRON AGE IN BALTIC PROVINCES 111 / EARLIER IRON AGE IN BALTIC PROVINCES 113 / EARLIER IRON AGE IN BALTIC PROVINCES 115 / EARLIER IRON AGE IN BALTIC PROVINCES 117; lines 4620-4648 confidence: high

Sometimes the rider is shown sitting sideways ... the animal is not a horse, and the rider has a boss on his chest in the form of a coiled snake.

A rider is described as having a chest boss in the form of a coiled snake.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 ELVES, BROWNIES. / RAHKOI. / PERKELE, PIRU. / SAINTS,; lines 12704-12786 confidence: high

Biblical allusions include man made from a cake of mould and given breath and life by the Lord; Kalma asked if he is of Adam and Eve’s stock; the Creator cursing the snake and Satan.

The Creator curses the snake to crawl and curses Satan into hills of steel and rocks of iron.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 ILMARINEN. / VAINAMOINEN. / TAPIO AND THE DIVINITIES OF THE FOREST. / BELIEFS OF THE WEST FINNS 29!; lines 11040-11141 confidence: high

The Magic Songs and related examples call disease Hiisi or hound of Hiisi and attribute tumours, snakes, injuries, toothache, rash, raven parts, snake origin, aspen, and nightmares to Hiisi.

The snake is said to originate from Hiisi’s saliva, or from the spittle of Syojatar given life by Hiisi and made into a black snake.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 PERKELE, PIRU. / SAINTS, / KALEVA, / WIZARDS, SORCERERS, ETC.; lines 12974-13014 confidence: medium

By song a wolf is bitted and a bear chained; the exorcist boasts that he can milk adders, handle snakes, arm one thousand men in one night, bit wolves, and shackle bears.

The exorcist is said to bit wolves, chain or shackle bears, milk adders, and handle snakes.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 POHJOLA. / ELVES, BROWNIES. / RAHKOI. / PERKELE, PIRU.; lines 12337-12484 confidence: high

Piru, as a source of evil in origins, makes arrows in a steel mountain and a doorless, windowless smithy; the arrows have steel heads, oak shafts, swallow plumes tied with locks of Hiisi’s girl, snake venom, and one enters a human being.

Piru forges arrows in a steel mountain, poisons them with snake venom, shoots them, and the third enters a human being.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 POHJOLA. / ELVES, BROWNIES. / RAHKOI. / PERKELE, PIRU.; lines 12592-12701 confidence: high

Jesus and Mary are asked to test salves; Jesus heals a horse's sprained leg; a cow-house snake bites Christ's horse and kills a foal; Jesus and Mary are invoked to address snake venom.

A cow-house snake bites Christ's horse and kills the foal, and Jesus and Mary are invoked if a snake will not remove venom from a bite.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 SAINTS, / KALEVA, / WIZARDS, SORCERERS, ETC. / DISEASE.; lines 13119-13233 confidence: medium

Against Disease the exorcist uses bear or eagle claws, dead hands, tongs or pincers, snake-made pincers from Ukko, tools from Ilmarinen, bear teeth and paws, viperous gloves, snaky mitts, snake fat, and a willow bough or alder shaft.

The instruments include pincers made of snakes, viperous gloves, snaky mitts, and hands smeared with snake fat before confronting Disease.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 SAINTS, / KALEVA, / WIZARDS, SORCERERS, ETC. / DISEASE.; lines 13236-13329 confidence: medium

Ukko is asked to build an iron fence or steel screen from sky to earth, interlaced with lizards and snakes, and to send a pipe, copper horn, and golden shield.

Ukko's iron fence or steel screen is interlaced with lizards and snakes that keep watch on sorcerers and eat spells.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 SEVENTH OR TATAR PERIOD 263 / SEVENTH OR TATAR PERIOD 265 / SEVENTH OR TATAR PERIOD 267 / SEVENTH OR TATAR PERIOD 269; lines 10135-10205 confidence: medium

Among cold-blooded animals are the "serpent" as a mythological fancy, "leech," "frog," and words for flies.

The serpent is explicitly listed among animal terms and described as a mythological fancy.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 SEVENTH OR TATAR PERIOD 267 / SEVENTH OR TATAR PERIOD 269 / CHAPTER VI / SPIRITS.; lines 10208-10339 confidence: medium

A snake is addressed as a ghost or phantom like a haltia; a wizard summons his haltia from a hole, fallen tree, stone, moss, or elsewhere, with brilliant eyes and spotted cheek.

A snake is addressed as a ghost or phantom resembling a haltia, and the wizard’s haltia has features the author compares to a snake.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 TAPIO AND THE DIVINITIES OF THE FOREST. / BELIEFS OF THE WEST FINNS 29! / LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN.; lines 11489-11600 confidence: high

Three Luonnotars walking by the sea notice Syojatar’s spittle on the shore and wonder what would happen if the Creator gave it life; Hiisi turns it into a snake.

Syojatar’s spittle on the shore is transformed by Hiisi into a snake.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 THE NEOLITHIC AGE IN FINLAND 85 / THE BRONZE AGE IN FINLAND 87 / THE BRONZE AGE IN FINLAND 89 / THE BRONZE AGE IN NORTHERN RUSSIA.; lines 3431-3561 confidence: low

Northern Russia is said to have no strict Bronze Age, but finds include two Pinega socketed bronze battle-axes with a dragon head at the hammer end and a bird/eagle head at the socket end, plus Eldbuga finds including a similar object and a bronze pick ending in a boar's head.

The passage explicitly identifies a dragon head on the hammer end of the Pinega bronze battle-axes and notes comparable dragon-like heads on other objects.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs AGAINST INFLAMMATION / EXPULSION / REPROACHING / BOASTING; lines 3363-3429 confidence: high

When beginning to sing and speak, the speaker says he splits shoulders, bisects a jawbone, tears a shirt collar from the breast-bone, and by song brings a cap onto an enemy's head with Viborg worms and hairworms beneath it.

The speaker says he feeds those who would eat or bite him, along with sorcerers and jealous ones, on worms, toads, lizards, and venomous black snakes.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs BOASTING / BOASTING / TO STILL VIOLENCE / MENACING; lines 3649-3718 confidence: high

The speaker walked and ploughed viperous soil with a sharp plough and copper share, held vipers and snakes, killed them, and has blood and fat on his nails and hands.

The speaker claims to walk and plough a viperous field, kill vipers and snakes, and use viperous gloves or snaky mitts to drive away the harmful being.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs CEREMISIAN CHARMS / VOTIAK CHARMS / VOTIAK CHARMS / VOTIAK CHARMS; lines 807-892 confidence: medium

The hostile addressee must mend broken distilling equipment, make a black bear into a horse, and make a black snake into a whip before proceeding.

In an impossible-task sequence, a black snake is to be made into a whip and taken in hand.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs CHARMS OF THE EAST FINNS, ETC 7 / MORDVIN CHARMS / MORDVIN CHARMS / CEREMISIAN CHARMS; lines 515-603 confidence: high

Against snake-bite: on a high hill is a golden trough, inside it a golden cup, and inside the cup a silk skein; a snake may bite the speaker only if it can enter, bite, seize, devour, and swallow the skein.

The snake can bite the speaker only after entering nested golden vessels and swallowing the silk skein inside them.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs CHARMS OF THE EAST FINNS, ETC. 3 / CHARMS OF THE EAST FINNS, ETC. 5 / CHARMS OF THE EAST FINNS, ETC 7 / MORDVIN CHARMS; lines 349-428 confidence: high

Snake-bite charm: the great noxious snake is asked why it bit the animal and answers that the old snake sent it to devour the animal.

The great noxious snake says the old snake sent it to devour the bitten animal.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs CHARMS OF THE EAST FINNS, ETC. 5 / CHARMS OF THE EAST FINNS, ETC 7 / MORDVIN CHARMS / MORDVIN CHARMS; lines 431-512 confidence: medium

The snake’s glance, glossed as swelling of the fingers, may seize the speaker by the finger only if it can jump on the point of a sharp steel sword.

The passage names the ‘snake’s glance’ as the target of a charm and glosses it as swelling of the fingers, with the glance personified as something that may seize the finger.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / EXORCISMS / TO MAKE FAST; lines 4564-4671 confidence: high

The snake is addressed as a black worm, Tuoni-coloured grub, and creature under withered grass and among roots, and the speaker asks who raised or awakened it to crawl on the ground and path.

The snake is repeatedly addressed as a worm or snake living under grass, earth, moss, roots, stumps, or turf and is blamed for biting or stinging humans and animals.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / EXORCISMS / TO MAKE FAST; lines 4564-4671 confidence: high

“Thee the Creator cursed, on thy belly on the ground to crawl, on the earth to creep and to gnaw a stone.”

The text states that the Creator cursed the snake to crawl on its belly and creep on the earth, and treats an erect head as against God’s ordinance.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / EXORCISMS / TO MAKE FAST; lines 4564-4671 confidence: high

A black worm rises from the ground and a snail comes from the Water-Mothers to bite human skin; the speaker orders it to make poison harmless, remove venom, take home gall, and threatens to call Jesus and Mary; the charm then states that poison and bite effect are removed.

The snake is commanded to recognize its work, make its poison harmless, remove venom, take home gall, and lose the effect of its sting and bite.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M; lines 5290-5408 confidence: medium

The lizard is addressed by divine or genealogical names, said to be made from copper, called snake and worm-like, and commanded to observe its work, repair its evil deeds, and drink back its anger and harm.

The bite charm addresses a lizard as a harmful being and describes it with snake and worm terms before commanding it to undo its injury.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXPULSION / REPROACHING / BOASTING / BOASTING; lines 3432-3498 confidence: high

The speaker challenges others to draw his bow, claims to have driven a spear shaft deep into earth, milked fierce adders, handled snakes, and armed a thousand men with swords in one summer night.

The speaker says he milked fierce adders, handled snakes, visited a bear, bitted wolves, and shackled or hung bears.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FIGURATIVE EXPRESSIONS, ETC. / FIGURATIVE EXPRESSIONS, ETC. 59 / PRELIMINARY / DEFENSIVE MEASURES; lines 2763-2834 confidence: high

The speaker will yoke ten adders, saddle a hundred snakes, and release a bear and wolf to move around the speaker and overwhelm village spells, envious people, sorcerers, witches, and soothsayers.

The speaker yokes adders, saddles snakes, and releases a bear and wolf to protect the speaker and attack spells and magical adversaries.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE 167 / FORMULAE / FORMULAE; lines 6841-6959 confidence: high

The ale charm describes a cloud, rainbow, water-drop, pond, and boat with Saint Andrew, little Peter, and Jesus; they comb Hiisi’s elks and wash runaway deer, and adders and snakes drink ale or draw off wort so a mistress gets less ale.

Adders are described as drinking ale and snakes as drawing off wort, which reduces the mistress’s ale.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE 167 / FORMULAE / FORMULAE; lines 7190-7311 confidence: medium

Earth and Dry Land are asked to arise and shelter the speaker on the battlefield by growing a stone or slab as large as a church or hill, with a hole in the centre and a snake around the hole, behind which he can fight safely.

Earth and Dry Land are invoked to create a large stone or slab with a central hole encircled by a snake, behind which the speaker would fight.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 10774-10895 confidence: high

Ukko is asked to make an iron or oaken fence and steel or rowan enclosure from earth to sky as a shelter, with steel stakes and land-snakes, adders, and lizards as withes that watch sorcerers, bite hostile people, consume spells, remove spell-sickness, and scatter hindrances.

The fence is made with land-snakes, adders, and lizards that watch sorcerers, bite or crush hostile figures, and eat or lap up spells and incantations.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 10898-11016 confidence: high

The formula orders steel or forged gates and stakes to be bound with snakes, heads outward and tails inward, so an elf or jealous man must go around; the fence is adjusted to stop land snakes, birds, eagles, and vipers from passing.

The formula commands steel gates and a fence interlaced with snakes whose orientation and hissing are meant to force hostile beings to go around and prevent passage under or over the fence.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 11513-11638 confidence: medium

A fellow rises from the sea, counts islands and watches fish, holding six flowers or cups with train-oil that coagulate into seals; the seal is then commanded into the sea’s black mud, blue clay, and a dragon’s throat.

The seal is ordered away into black sea mud, blue clay, and a dragon’s throat.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 11750-11860 confidence: high

Night’s daughter, the maid of dusk, spins a stony and gravelly thread on a stone distaff and copper spinning-staff; when the thread breaks, an evil brood, the striped back or worm of Manala, is born from the broken ends.

The viper or worm of Manala is born from the broken ends of the stony and gravelly thread spun by Night’s daughter.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 11862-11973 confidence: high

The formula addresses the snake as a crafty one, horror of the land, and worm; the speaker says its origin and breed are known and says it was born or formed by spells on rock, earth, or in a forest nook.

The passage is explicitly titled as the origin of the snake, opens by declaring the snake’s origin known, and both variants end with the snake being born, animated, or beginning to crawl.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 11975-12103 confidence: high

The speaker addresses the “Black worm that liveth underground” and says its origin is known; Syojatar is named as mother and a water-sprite as parent, and Syojatar drops spittle or a lump on the waves, with a footnote variant involving a fallen hair.

The speaker addresses a black worm or snake and repeatedly states or demonstrates knowledge of its origin through several accounts of formation and birth.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 11975-12103 confidence: high

The speaker addresses the “Black worm that liveth underground” and says its origin is known; Syojatar is named as mother and a water-sprite as parent, and Syojatar drops spittle or a lump on the waves, with a footnote variant involving a fallen hair.

Syojatar’s spittle or lump falls into the water, is carried by wind and waves, reaches shore, and is given life by Hiisi, becoming a snake or dusky worm.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 11975-12103 confidence: high

The passage lists the snake’s body-part origins: head from a bad bean; brains and poison from torrent foam; eyes from Tempo’s flax seeds; ears from Tempo’s birch leaves; snout from Tuoni’s pick; mouth from Syojatar’s clasp; tongue from Keito’s spear-tip; teeth from Hiisi’s or Manala’s girl’s needles; body, back, tail, guts, life, disposition, and heart from other hostile named sources.

The passage gives a question-and-answer anatomy of the snake, assigning each body part, life, disposition, heart, and poison to specific materials, objects, or beings.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 11975-12103 confidence: high

The speaker again addresses the dusky worm and hissing snake and says its origin is known. Tuoni’s iron-toothed old wife spins, blood spurts from the distaff or copper spinning-staff, and the creature is formed from it; evil spirits form and spin a snake or viper in one night or evening hour.

Tuoni’s old wife spins and produces blood from which the creature is formed, and evil spirits are said to form or spin a viper.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 12106-12219 confidence: high

A lass on a cloud or woman on a rainbow edge combs her hair with a copper comb and silver brush; a brush hair or comb tooth breaks off into the sea, is rocked and carried ashore into a stony hole, then turns into a distaff and changes into a snake.

The section title names the origin of the cow-house snake, and multiple variants describe a snake or worm arising from small materials and moving into cow-house or byre spaces.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 12106-12219 confidence: high

A lass on a cloud or woman on a rainbow edge combs her hair with a copper comb and silver brush; a brush hair or comb tooth breaks off into the sea, is rocked and carried ashore into a stony hole, then turns into a distaff and changes into a snake.

Broken comb or brush parts and hair fall into water and are carried ashore; in variants they become or are proposed to generate snakes, worms, or grubs.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 12106-12219 confidence: high

The snake stretches toward the cattle-shed and byre, moves under shed litter, hay husks, and mangers, lives near old women’s feet, and crawls to bowls of milk and butter-tubs.

The snake is described in cattle-shed and byre locations and is specifically linked with bowls of milk, butter-tubs, and a pail handle.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 12221-12316 confidence: medium

Girls spin snakes and earth-worms; the stall- or winter-grub’s origin is given in pigsty, sheep-pen, dust heap, and trampled yard, and its first deed is biting Christ’s horse or killing the Almighty’s colt.

The passage explicitly says girls spin snakes and reel up earth-worms as part of the origin of an evil brood.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 12428-12532 confidence: high

Because the mother has no milk, a snake, viper, or worm suckles and feeds Sharp Frost; north wind rocks him and chill weather puts him to sleep near brooks and swamps.

A snake, viper, or worm gives suck to Sharp Frost in one account, and a filly or Tapio’s daughter nurses him in another.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 13479-13571 confidence: medium

She changes one offspring into a Wolf, one into a Snake, one into Cancer, one into Ring-worm, others into destructive ones, and also names or makes Thrush, Cripple, Toothworm, a heart-devourer, and Woman's Enemy.

The mother changes or makes her offspring into Wolf, Snake, Cancer, Ring-worm, and other harmful or hostile forms.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 14153-14276 confidence: medium

Ilmarinen strikes fire and Vainamoinen causes a flash without normal tools; a spark falls, travels to the sea, burns fish structures, and Takaturma compresses it into tinder-spunk and birch-fungus.

The fire-striking formula mentions a burning snake of the earth, with variants giving a variegated snake or creeping worm.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 7777-7893 confidence: low

Ukko is asked to conduct the bridal train, tear up spell-cast injuries, scatter impediments, crush hostile beings, break bad weather and broken roads, and remove or break blockers such as people, a snake, trees, fallen trees, and logs during land, water, mountain, and low-ground travel.

A snake lying along the road is included among path obstacles, and the speaker asks that it be broken in two.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 8407-8535 confidence: high

Kasaritar is asked to milk the snake so the venom, with variant wording as milk, drips into a copper-handled pail and iron milking-can; the liquid is then to be upset or dashed against earth, which is asked to retain the milk.

Kasaritar is asked to milk the snake so venom or milk drips into a copper-handled pail and iron milking-can, then is upset or dashed to earth.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs GREAT RUSSIAN EXORCISMS / GREAT RUSSIAN EXORCISMS / POST-CLASSICAL CHARMS / SWEDISH CHARMS; lines 1644-1727 confidence: medium

Against snake-bite: Gub under the fir-tree's root stung Jesus in the foot; the one that stung burst, but not the injured one; the charm invokes the three holy names.

Under the heading against snake-bite, Gub stings Jesus in the foot; the one that stung bursts, but the injured one does not.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs ISO THE MAGIC SONGS OF THE FINNS / FORMULAE / FORMULAE 167 / FORMULAE; lines 6515-6630 confidence: medium

The cow-house snake is addressed as round, plumpish, snow-coloured, and globular in the middle; the formula says it was not formerly great when it was an apron, Väinämöinen's clasp, the son of Kaleva's belt-clasp, and when it lay among byre sweepings, cattle urine, and horses' stale.

The cow-house snake is directly addressed and diminished by claims that it was formerly an apron, Väinämöinen's clasp, and the son of Kaleva's belt-clasp, and by association with muck and animal urine.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs LETTISH CHARMS / GREAT RUSSIAN EXORCISMS / GREAT RUSSIAN EXORCISMS / GREAT RUSSIAN EXORCISMS; lines 1472-1556 confidence: high

Snake-bite charm 16: to be said thrice over damp aspen bark and rubbed on the wound; a broad feathered snake from the sea, behind a hill, and a white stone brings three iron pincers and removes stings of named snakes and a blind-worm.

The snake-bite formula presents one broad feathered snake as an agent that brings iron pincers and removes the stings of other snakes and a blind-worm.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs REPROACHING / BOASTING / BOASTING / BOASTING; lines 3501-3573 confidence: high

The speaker says he had already drunk from water associated with witches and jealous villagers before rivals awakened, made gravel mitts and stone gloves, handled adders and snakes, and took ten adders and a hundred snakes to consume villagers’ spells and incantations.

The speaker takes ten adders and a hundred snakes as companions whose stated function is to eat villagers’ spells and devour incantations.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs STRUCTURE OF THE MAGIC SONGS 41 / STRUCTURE OF THE MAGIC SONGS 43 / AGE OF THE MAGIC SONGS / FIGURATIVE EXPRESSIONS, ETC.; lines 2300-2393 confidence: medium

The sorcerer is glossed by many names, including archer, shooter, Lapp, jealous one, Piru, cur, giant, elf, Keito, wolfskin coat, fiery throat, squinting eye, viper, and frog.

The sorcerer is named by hostile or nonhuman terms including cur, giant, elf, wolfskin coat, fiery throat, viper, and frog.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs STRUCTURE OF THE MAGIC SONGS 43 / AGE OF THE MAGIC SONGS / FIGURATIVE EXPRESSIONS, ETC. / FIGURATIVE EXPRESSIONS, ETC.; lines 2396-2492 confidence: medium

The snake entry includes names such as tangled ball, cunning one, worm of Manala, Tuoni’s grub, black or grey worm, rope under stones, Hiisi’s scourge, Piru’s whip, and beard-hair of the evil one.

The snake is named with Manala, Tuoni, Hiisi, Piru, and the evil one; the lizard and hornet entries also include Manala, Hiisi, or Tempo names.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs / CHAPTER VII / CHARMS OF THE EAST FINNS, ETC. 3; lines 134-201 confidence: medium

Cause-discovery formulae are used when a malady’s origin is uncertain; reparation-for-harm formulae order the pain-causing person to cure the sufferer; inflammation formulae treat snake-bite, contusions, and inflammatory wounds.

Snake-bite is named among conditions addressed by reparation, inflammation, and reproaching formulae.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M / ISO THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 6255-6382 confidence: high

The charm says a careful, reliable man is needed when a viper, snake, worm, or Tuoni’s maggot crawls on the hand or fingers.

A snake on the hand is addressed with endearments, warned away from dangerous places, commanded to restrain mouth and tongue, and told to leave.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs VOTIAK CHARMS / LETTISH CHARMS / LETTISH CHARMS / LETTISH CHARMS 25; lines 1059-1138 confidence: high

A biting agent is told not to bite cattle or children but to bite brown stone; charm 35 names serpentine movement and descriptive terms for a snake-like being.

The passage names serpentine movement, adders in a thicket, and “Toothless” in a willow thicket while using commands connected with bite, pain, and swelling.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs VOTIAK CHARMS / VOTIAK CHARMS / LETTISH CHARMS / LETTISH CHARMS; lines 972-1056 confidence: high

Against snakes, charm 31: a little old man goes through the swamp with a copper belt and steel tube; adders are told to flee and threatened with being cut in two and into nine pieces.

Adders are ordered to flee and threatened with being cut in two and into nine pieces; snakes are addressed in several subsequent formulas.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs VOTIAK CHARMS / VOTIAK CHARMS / LETTISH CHARMS / LETTISH CHARMS; lines 972-1056 confidence: high

Against snakes, charm 32: the snake is told not to sleep in feather-grass; swamps and forests belong to the snake, the broad fatherland to the speaker; the snake should avoid the shadows of man, ox-yoke, plough handles, and cattle; its sins are compared to stars and sea pebbles.

The charm assigns swamps and forests to the snake, the broad fatherland to the speaker, and tells the snake to avoid shadows of man, cattle, ox-yoke, and plough handles.
read in the book →

melanesian

The History of Melanesian Society, Volume 1 CHAPTER XI / O 2; / J O / S II -; lines 14162-14265 confidence: high

“The Nodhavondu believed in their descent from the owl (Juki) which they might not eat.”

Two Nasonggo groups are explicitly linked to descent from an animal and avoidance of eating that animal: the Nodhavondu from the owl and the Kainasonggondina from the snake.
read in the book →
The History of Melanesian Society, Volume 1 CHAPTER XI / O 2; / J O / S II -; lines 14162-14265 confidence: high

All four Tavua groups have snakes as tambu animals; the author says it is doubtful how far the snakes are real, but reports that they could be seen and handled and were not to be eaten.

All four Tavua groups are said to have snakes as tambu animals, and these snakes were not to be eaten.
read in the book →
The History of Melanesian Society, Volume 1 CHAPTER XI / O 2; / J O / S II -; lines 14267-14367 confidence: high

Kainavauvau and Kainambuna possess red snakes descended from Tunandal; Kainavanuakula snakes have broken tails and descend from Mundu.

Multiple divisions are identified through distinctive snakes and named ancestors, including Tunandal, Mundu, and Tunavuni.
read in the book →
The History of Melanesian Society, Volume 1 CHAPTER XI / O 2; / J O / S II -; lines 14267-14367 confidence: high

The snakes are said to be friendly; a Kainambila man could say, "Is that you, Vakawali? Come along!" and the snake would crawl onto his arm, shoulder, and neck.

A connected snake is described as friendly, responding to address and climbing onto a Kainambila man.
read in the book →
The History of Melanesian Society, Volume 1 CHAPTER IX / THE SANTA CRUZ ISLANDS / CHAPTER X / THE SOLOMON ISLANDS; lines 11938-12065 confidence: high

Lakwili tindao include first men, images, an eel, and a small fish; Kindapalei tindao include a first man, the choholisi snake, the sun and moon vulamanaso, and the sacred fire lake tambu.

The Kindapalei sacred snake lives on a rock by Koli; access is restricted and offerings are made to obtain mana.
read in the book →
The History of Melanesian Society, Volume 1 CHAPTER IX / THE SANTA CRUZ ISLANDS / CHAPTER X / THE SOLOMON ISLANDS; lines 12067-12180 confidence: medium

The Vihuvunagi are reported to possess shark, crocodile, snake, eel, and thunder as sacred objects, with the animals forbidden as food; the author notes that some or all may instead be sacred to the whole community rather than exclusive to one clan.

Snake, named as poli, is one of the reported sacred animals of the Vihuvunagi and is included among animals forbidden as food.
read in the book →
The History of Melanesian Society, Volume 1 D I / E I / CHAPTER IV / BANKS ISLANDS; lines 5705-5808 confidence: medium

Wurene says initiated persons beat the uninitiated, both men and women; Wotomava and Womasanara involve night dances; Wopoava and Womasanara have specified money costs; badges include ora leaf and white croton; Noninpei is a kind of water snake with an object held in the left hand and no badge.

The passage names Noninpei as a water snake and lists Kwat subdivisions including a sea-snake, shark, turtle, and several fish; the Kwat fence door is also called the shark's mouth.
read in the book →
The History of Melanesian Society, Volume 1 THE SANTA CRUZ ISLANDS / CHAPTER X / THE SOLOMON ISLANDS / CHAPTER XI; lines 13438-13515 confidence: medium

A man from people who ate snakes married a woman for whom snakes were tambu; the children were not given snakes, but their food was cooked in pots formerly used to cook snakes.

Snakes are the animal under restriction; the children's illness is attributed to food cooked in pots formerly used to cook snakes.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 25914-26013 confidence: high

Baining death-rites include burial in covered or open graves, no special after-death place, dead among the living but not feared, and fear of a snake-like spirit whose children live in gnarled trees.

The only being feared by the Baining is a snake-like spirit, and its children live in gnarled trees and are harmful to humans.
read in the book →
The Melanesians of British New Guinea CHAPTER XX / MAREA, CLUBHOUSES. / THE BUILDING AND INAUGURATION OF A MAREA. / GAGA IN RELATION TO THE MAREA.; lines 13150-13208 confidence: medium

Paipai says in another dream that the akumu should be the marea sign because exchange was refused; a big snake eats the akumu, leaving heads, and Paipai insists that the head with long prominent jaws become the dada.

A big snake eats the akumu and leaves only the heads, after which the head is fixed as the Parama Kupunu dada.
read in the book →
The Melanesians of British New Guinea CHAPTER XXV / RELIGION. / SPIRITUAL BEINGS, / OA ROVE.; lines 16971-17078 confidence: high

The text says Oa Rove still lives; in Romilly’s variant a child changes skin like snakes, stays small, is very wise, is trusted with the village and women, lights a firestick, travels, crawls into a hollow log, and sleeps.

The variant child changes skin like snakes and later assumes the shapes of a big fish and a wallaby.
read in the book →
The Melanesians of British New Guinea CHAPTER XXXI / SUMMARY OF THE HISTORY AND CONSTITUTION OF / CHAPTER XXXn / CHAPTER XXXni; lines 501-517 confidence: medium

Under Wagawaga, the list includes titles such as The Birth of the Sun, How Fire came, The first Coconut, the snake Sinerogusi Sarasara, Hagwai the Cuscus, the Bat's Cave, How Drums came to Wagawaga, the Song Waiaga, Tanoduya, the Greedy Cave Dwellers, Tuisuheaia the red eel, Kwahohofi, the Ogre Kuporu, and Gwarigwaridona and Faisi Uri.

The title list includes both a snake named Sinerogusi Sarasara and a boa constrictor.
read in the book →
The Melanesians of British New Guinea CHAPTER XXXII / NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN.; lines 22377-22499 confidence: high

Garubuiye lives in a pandanus hole; its tail burns like a torch, and torrential rain fails to extinguish the tail.

Garubuiye's tail remains burning after rain and becomes the source from which people relight fire.
read in the book →
The Melanesians of British New Guinea CHAPTER XXXII / NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN.; lines 22377-22499 confidence: medium

Sinerogusi Sarasara is a huge underground snake; a girl seeking shellfish repeatedly eats its eggs unknowingly, digs nearer to it, sees its back, becomes afraid, and runs to a village house.

The girl unknowingly eats eggs belonging to Sinerogusi Sarasara; the snake emerges, follows her, and enters her body.
read in the book →
The Melanesians of British New Guinea CHAPTER XXXII / NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN.; lines 22502-22622 confidence: high

The girl is frightened while the snake is in her belly; the community builds many sailing canoes, selects the fastest, and plans a fishing trip to a deliberately waterless island, putting the girl in the fastest canoe with food but no water.

The snake is coiled in the girl's belly, is addressed in relation to his wife, and searches the canoes for her after she is taken away.
read in the book →
The Melanesians of British New Guinea CHAPTER XXXII / NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN.; lines 22502-22622 confidence: high

The snake returns, pursues the canoes asking for his wife, reaches the girl's canoe, and is cut up by men with sharpened adzes; his pieces sink and become the large reefs from Tokunu.

After the snake is killed and cut into many pieces, the pieces sink and become reefs stretching from Tokunu.
read in the book →
The Melanesians of British New Guinea CHAPTER XXXIV / GELSERA / S. N. G. / CHAPTER XXXV; lines 25073-25211 confidence: medium

Wagawaga has three named clans, excluding recent immigrants; each has at least one bird totem with linked fish, snake, and plant totems, and two clan names are derived from old bush settlements.

Wagawaga clans are described as having bird totems and linked fish, snake, and plant totems.
read in the book →
The Melanesians of British New Guinea CHAPTER XXXIV / GELSERA / S. N. G. / CHAPTER XXXV; lines 25073-25211 confidence: high

Southwest of Gelaria is a double-peaked mountain with peaks Viara and Gaova; on Viara the great snake gartcboi was born.

The Gelaria legend says the great snake made humans, beasts, earth, and other things, then separated mankind into clans and named them.
read in the book →
The Melanesians of British New Guinea CHAPTER XXXV / WAMIRA. / WEDAU. / TOTEMISM.; lines 25449-25717 confidence: medium

A man respects and avoids his father's totem snake and would not kill it; men generally avoid injuring a father's totem plant, though okioki may be destroyed if it interferes with gardens.

The father's totem snake is respected, avoided, and not killed; snake totems are also part of the linked Tubetube totem set.
read in the book →
The Melanesians of British New Guinea CHAPTER XXXV / WAMIRA. / WEDAU. / TOTEMISM.; lines 25830-26084 confidence: medium

In Gelaria, the clans Garuboi, Girimoa, and Elewa have maimaitua totems given by the snake Garuboi when he separated mankind into clans.

The snake Garuboi is credited with giving totems and separating mankind into clans, and snake totems recur in the Wamira and Wedau lists.
read in the book →
The Melanesians of British New Guinea FUNERAL AND MOURNING CEREMONIES. / CHAPTER XXIV / MAGIC AND SORCERY. / SORCERY.; lines 15882-15997 confidence: high

The black snake aiurama is commonly held to be employed by sorcerers to kill offenders; crocodiles are also reported as sometimes sent by sorcerers.

The black snake is said to be commonly used by sorcerers to kill, fatal snake-bites are often attributed to sorcerers, and snakes are directed toward victims by scent.
read in the book →
The Melanesians of British New Guinea FUNERAL AND MOURNING CEREMONIES. / CHAPTER XXIV / MAGIC AND SORCERY. / SORCERY.; lines 15882-15997 confidence: high

Many fatal snake-bites are attributed to sorcery; sorcerers are said to obtain a deadly stone from the black snake, and one informant mentions a plant that allows snake-handling.

The black snake is said to yield a stone that kills by touch; the stone is obtained through a dangerous encounter and handled without direct contact.
read in the book →
The Melanesians of British New Guinea GAGA IN RELATION TO THE MAREA. / CLASSIFICATION OF OAOA FOUND IN MAREA. / FLOOE OF CLOSED PORTION OF NAB E A. / S. N. G.; lines 13597-13746 confidence: medium

At Siria the board patterns could not be identified and were said to have forgotten meanings; the ovia awarina board pattern appears derived from the turtle-shell ornament koiyu, as named at Waima.

The passage identifies ornament-derived patterns such as koiyu and mairi and notes a snake represented on an ornamental board.
read in the book →
The Melanesians of British New Guinea GAGA IN RELATION TO THE MAREA. / CLASSIFICATION OF OAOA FOUND IN MAREA. / FLOOE OF CLOSED PORTION OF NAB E A. / S. N. G.; lines 13748-13851 confidence: high

An ornamental board of bull-roarer shape from an Elema clubhouse has a snake in high relief extending almost the whole length, with head and tail partly free from the board.

Snake carvings or representations are connected with marea; one snake carving is said to commemorate or represent Paipai, a shape-changing ancestor.
read in the book →
The Melanesians of British New Guinea GEOGRAPHICAL AND SOCIAL RELATIONS. / S. N. G. / CHAPTER L / CLANS AND TOTEMS.; lines 37771-37888 confidence: high

Bellamy reports that some snakes are supposed to be sorcerers in disguise; a non-fleeing snake on a track is treated as a man and not killed, may be offered food, and is not treated as evidence of snake worship.

Bellamy states that some snakes are supposed to be sorcerers in disguise and that a non-fleeing snake is really a man and must not be killed.
read in the book →
The Melanesians of British New Guinea GEOGRAPHICAL AND SOCIAL RELATIONS. / S. N. G. / CHAPTER L / CLANS AND TOTEMS.; lines 37771-37888 confidence: medium

Snakes figure largely in local art and may once have been Trobriand totem animals; a snake in a Kavatari house was propitiated with peace offerings, but the author interprets the incident as sorcery rather than totemism.

A snake in a house is propitiated with peace offerings, and Bellamy notes that food may be offered to a snake treated as a man or sorcerer.
read in the book →
The Melanesians of British New Guinea LIST OF TEXT FIGURES / FIG. PAGE / FIG. PAGE / ERRATA; lines 1623-1725 confidence: medium

The totem snake is described as especially important in some cases and possibly a creator of the world; the bird totem is described as specially important and commonly used in asking or answering about totem identity.

The passage states that the totem snake is especially important in some instances and may be regarded as creator of the world.
read in the book →
The Melanesians of British New Guinea LIST OF TEXT FIGURES / FIG. PAGE / FIG. PAGE / ERRATA; lines 1727-1832 confidence: medium

A man shows more regard for his father's totem than his mother's or his own; he may kill or perhaps eat his own bird totem, catch and eat his own totem fish, kill his totem snake, or destroy his totem plant, though eating the bird is uncertain.

Snake totems are listed among totems and are represented in carvings; a man may kill his own totem snake if it lies across his path.
read in the book →
The Melanesians of British New Guinea LIST OF TEXT FIGURES / FIG. PAGE / FIG. PAGE / ERRATA; lines 2947-3039 confidence: medium

Tubetube people import waga from Murua and Tokunu; there the munkuris are made and canoe end pieces are carved with conventional representations of birds, fish, and snakes, called totem animals in the passage.

Canoe end pieces from Murua and Tokunu are described as carved with conventional bird, fish, and snake representations identified as totem animals.
read in the book →
The Melanesians of British New Guinea LOVE CHARMS. / WEATHER CHARMS. / DIVINATION. / CHAPTER XVI; lines 10816-10942 confidence: high

Hara Tabu was connected with fresh water and originally lived in the Laloki River; it appeared as a huge carpet snake claiming prawns caught by a man.

Hara Tabu, originally living in the Laloki River, appears as a huge carpet snake, pursues a man who caught prawns, and enters his house to accompany him.
read in the book →
The Melanesians of British New Guinea MEKEO. / BIOFA VILLAGES. / S. N. G. / VEE VILLAGES.; lines 21548-22016 confidence: low

Animal-related glosses include “Lainapa (hornbill),” “Poo (? a tree-climbing kangaroo),” “Feina (a bird),” “Okafu (a constrictor snake),” and “Upu (the crest of the cockatoo).”

Okafu is explicitly glossed as a constrictor snake and appears among the listed entries.
read in the book →
The Melanesians of British New Guinea MINOR MAGIC. / CHAPTER XXV / RELIGION. / SPIRITUAL BEINGS,; lines 16823-16870 confidence: medium

“common in damp, fertile ground near springs, where some exist as snakes, and others in more or less human form.”

Paipai are described as common in damp fertile ground near springs, where some exist as snakes.
read in the book →
The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 23185-23324 confidence: high

Two young female friends become servants; when sent with food to the son in the tree, one sees a long snake’s neck and is afraid, while the other enters, finds a handsome youth, and both girls marry him.

A long snake’s neck emerges for food, but inside the tree the girls find a handsome youth who becomes their husband.
read in the book →
The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 23717-23851 confidence: medium

In the tale titled 'The Boa Constrictor,' a boa constrictor gives birth to a daughter who looks like an ordinary girl; when full grown she steals food from others' gardens.

A boa constrictor gives birth to a daughter who looks like an ordinary girl.
read in the book →
The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 23717-23851 confidence: medium

The snake's daughter bears a son and later tells her husband to stay and nurse the child while she goes to the gardens, adding that he should not be frightened if her mother comes.

After bearing a son, the snake's daughter tells her husband not to be frightened if her boa constrictor mother comes while she is away.
read in the book →
The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 23853-23988 confidence: medium

An enormous snake comes to the house, coils under the baby's net bag, smells and licks the child, leaves, and is later identified by the woman as her mother.

The snake is identified as the woman's mother and acts as a caregiver to the baby.
read in the book →
The Melanesians of British New Guinea ORNAMENTS IN AND UPON MAREA. / THE RORO. / THE PAITANA. / THE WAIMA.; lines 14215-14681 confidence: medium

Waima entries list animal and object associations including itaba fish, small bird, freshwater tortoise, airava, perhaps elauelau snake, and a marea with two remaining posts, one carved with a crocodile in low relief.

A snake called awara is associated with a marea and formerly represented by an effigy or carving; another entry perhaps lists a snake called elauelau.
read in the book →
The Melanesians of British New Guinea TABLE OF THE PANGUA OF THE BIOFA AND VEE, / SHOWING THE NGOPU GROUP TO WHICH / EACH PANGUA BELONGS. / CLUBHOUSES.; lines 18161-18338 confidence: high

The Waiaka pangua at Inawi and Oriropetana changed their ufu name from Maipa to Aungama, the black snake Pseudechis, to advertise serious medicine-making against sorcerers; the name warned of offensive intentions and referred to the snake by which the most deadly magic was believed to be worked.

Aungama, the black snake, was chosen as an ufu name because the snake was believed to be the means by which the most deadly magic was worked, and the name served as a warning.
read in the book →
The Melanesians of British New Guinea WAMIRA. / WEDAU. / TOTEMISM. / WEDAU CLANS.; lines 26087-26308 confidence: medium

Aurana is listed with Manubada, Kitave, Kokorereko, Nawari, and Vagewa, glossed as sea hawk, hawk, cockerel, snake, and shark.

Snake-glossed totems are listed for Aurana, Iriki, Manibolanai, Derama, Diguma, and Garuboi.
read in the book →
The Melanesians of British New Guinea WEDAU. / TOTEMISM. / WEDAU CLANS. / S. N. G; lines 26310-26465 confidence: high

Gelaria folk agreed that 'the great snake Garuboi ordained and distributed' the totems; reported explanations included clan signs to prevent incest and a vague affinity or shared material between totem animal and clan.

The passage states that Gelaria folk agreed the great snake Garuboi ordained and distributed the totems.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 6663-6778 confidence: high

Koevasi and Kahausibware are compared as never-human female originators of the human race, subjects of stories but not worship; Kahausibware is a Hi'ona on Bauro mountain and a snake in outward form, with a related human woman nearby.

Kahausibware is a non-human female spirit in snake form who made humans, animals, and food plants.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7596-7613 confidence: medium

Tavogivogi are classed as spirits, not human beings, and are said to correspond to mae, mysterious snakes in neighboring islands believed to assume men’s form; Tavogivogi are not thought to appear as snakes.

Mae in neighboring islands are described as mysterious snakes believed to assume the form of men and are said to correspond to Tavogivogi.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE VI. / SOCIETIES. CLUBS. / CHAPTER VII. / EELIGION.; lines 5601-5679 confidence: high

Solomon Islands spirits are described as beings never human and without human bodily nature; San Cristoval uses Figona or Hi'ona, and Kahausibware is described as female and a snake.

Kahausibware is explicitly described as female and a snake.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE XI. / SACRED PLACES AND THINGS. / CHAPTEE XII. / MAGIC.; lines 8661-8761 confidence: high

In Pentecost, delirium is explained as a mae snake in the stomach; a doctor breathes a charm into a burning dry coconut husk, the patient sits over the smoke, and the snake, called a ghost or spirit, is driven out.

A mae snake is said to be in a delirious man's stomach, and charmed smoke from a burning coconut husk is used to drive it out.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER I. / INTRODUCTORY. / MOTA. / CHAPTER II.; lines 1804-1905 confidence: medium

Polika, the ghost of an ancient Nggaombata member, haunted a beach opposite Mage; a large snake represented him there; Nggaombata could not approach that beach; a clam called Polika on another beach was connected with sacrifice and became their buto.

A large snake, poli, was believed to represent Polika, the ghost or tindalo of a famous ancient Nggaombata member.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER VII. / EELIGION. / CHAPTER VIII. / SACRIFICES.; lines 6339-6429 confidence: high

A man with a familiar spirit associated with a snake, eel, owl, crab, or similar creature visits it; for a mae snake, he calls it at its sacred place, sits, and the snake crawls over him and puts its tongue into his mouth.

A familiar spirit may be associated with a snake, eel, owl, crab, or mae; in the mae account the snake physically interacts with the man while money is offered to the vui manifested with it.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER X. / SPIRITS. / CHAPTEE XI. / SACRED PLACES AND THINGS.; lines 7821-7902 confidence: high

Living sacred objects include sharks, alligators, snakes, bonitos, and frigate-birds; snakes haunting sacred places are sacred as ghost-related embodiments, a Savo snake kills by being seen, and San Cristoval snakes represent Kahausibware.

Snakes haunting sacred places are sacred as ghost-related beings, and San Cristoval snakes are revered as representatives of the spirit-snake Kahausibware.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER X. / SPIRITS. / CHAPTEE XI. / SACRED PLACES AND THINGS.; lines 8067-8174 confidence: high

Trees are sacred in sacred places; a banyan may harbor a sacred snake, identified as a spirit, and casuarina and cycas have inherent sacredness.

A banyan in a sacred place may harbor a sacred snake, identified as a spirit, which makes the tree sacred.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER X. / SPIRITS. / CHAPTEE XI. / SACRED PLACES AND THINGS.; lines 8176-8272 confidence: high

A Pentecost Island native seeing a snake in a sacred place or house pours young coconut juice over himself and expects well-being through the associated spirit or ghost. In Lepers' Island a house-haunting snake is treated as a spirit that brings luck, promotes the owner's rise in the huqe society, and punishes disrespect with illness.

A house-haunting snake in Lepers' Island is regarded as a spirit that brings good luck, advances the owner in society, and makes disrespectful offenders ill.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER X. / SPIRITS. / CHAPTEE XI. / SACRED PLACES AND THINGS.; lines 8176-8272 confidence: high

The passage reports a strong belief that the mae turns into a young man or woman, generally a young woman, to tempt the opposite sex; yielding to the temptation causes death.

The mae snake is believed to become a young man or woman, usually a young woman, to tempt a person of the opposite sex; yielding causes death.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER X. / SPIRITS. / CHAPTEE XI. / SACRED PLACES AND THINGS.; lines 8274-8343 confidence: high

If a young man can strike the temptress with a dracaena leaf, she turns into her own shape and glides away as a snake.

The temptress can be revealed by a dracaena leaf and glide away as a snake; at Gaua a named variegated snake appears as a woman and later as a snake-woman.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XI. / SACRED PLACES AND THINGS. / CHAPTER, XII. / MAGIC.; lines 314-341 confidence: medium

Chapter XI, "Sacred Places and Things," lists images, stones, sacred sepulture places, shrines, streams, Florida, Bugotu, sharks, snakes, frigate-birds, crocodiles, Banks' Islands and New Hebrides, stones, heaps, streams and pools, trees, sharks, snakes, changeling snakes, and kingfishers.

The contents entry lists sharks, snakes, frigate-birds, crocodiles, changeling snakes, and kingfishers among sacred places and things.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 12125-12215 confidence: medium

A story described as not seriously told or believed and as a parody tells of an underworld of pigs called ureuremloe, ruled by the snake Tamatemboe, whose neck stones are powerful for wealth in pigs and are brought back for sale or hire.

The parody story names the snake Tamatemboe as master of the pig-world and says stones at its neck are powerful for wealth in pigs.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 16786-16897 confidence: high

A woman and her child strip pandanus leaves; the boy takes a little red snake against his mother's prohibition, puts it in a hollow vqava tree, and feeds it rats, birds, lizards, and pig flesh.

The boy takes a red snake against his mother's prohibition, feeds it in a hollow tree, and the grown snake eats him and the village people.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 16786-16897 confidence: medium

The snake lives on a banyan tree and produces many young; two chief offspring are Betawerai, who stays on a branch, and Walolo, who ranges seeking men or pigs to eat.

The devouring snake settles on a banyan, produces many young, and two chief offspring, Betawerai and Walolo, are named and described.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 16899-17010 confidence: high

Walolo is absent from the banyan because he is across the sea seeking men to devour; the boys pelt the banyan so that many snakes fall, and Betawerai sings for Walolo to come and eat them.

Walolo is described as a devouring snake seeking men to devour; the boys lure him back, shoot him dead, and burn the snakes as a sign of his destruction.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 16899-17010 confidence: high

Basi, a girl of Dama, has a mother who is a snake living in a cave; Basi and another girl see Dovaowari bathing at the beach, and Basi follows him despite his objections and marries him.

Basi is a human girl whose mother is a snake living in a cave; the mother later appears as a great snake with a human head.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 16899-17010 confidence: high

Dovaowari tells people to set fire to the house while he and Basi are away at a dance; the snake mother knows of this and warns Basi to run back if she sees sparks at the feast.

Dovaowari arranges for the house containing Basi’s snake mother to be set on fire so that the snake will be burned.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XVIII. / MISCELLANEOUS. / CHAPTER XIX. / STOEIES.; lines 397-427 confidence: low

Chapter XIX begins Stories and lists Animal Stories with titles including Heron and Turtle, Three Fish, Rat and Rail, Birds' Voyage, Shark and Snake, and Hen and Chickens.

The Animal Stories section includes the title Shark and Snake.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore MAGIC. / XII. J / CHAPTER XIIT. / POSSESSION. INTERCOURSE WITH GHOSTS.; lines 9565-9657 confidence: high

The mati e sato snake is rare, small, gold-glistening, smooth, and slippery; in a house it signals death, running it signals violent death, and quiet it signals death by sickness.

Two named snakes seen in a house are interpreted as signs of death, fighting, misfortune, quiet death, violent death, sickness, or violence depending on species and movement.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore MISCELLANEOUS. / CHAPTER XIX. / STORIES. / I. ANIMAL STORIES.; lines 15204-15323 confidence: medium

In 'The Shark and the Snake,' the Shark threatens to eat the Snake in the sea, but after the Shark is killed the Snake goes down into the sea and eats him.

The Shark threatens to eat the Snake in the sea, but after the Shark is killed the Snake eats the Shark.
read in the book →

malay

Malay Magic CAPTURING THE CROCODILE / REPTILES AND REPTILE CHARMS / SNAKE LEGENDS / REPTILES AND REPTILE CHARMS; lines 16777-16819 confidence: high

Batu ular is described as a prize for which snakes fight; a Malay says one should kill two fighting snakes because one will possess the coveted stone, which gives almost certain victory.

The passage says snakes fight for the batu ular, and a human observer may kill both to obtain the stone.
read in the book →
Malay Magic CAPTURING THE CROCODILE / REPTILES AND REPTILE CHARMS / SNAKE LEGENDS / REPTILES AND REPTILE CHARMS; lines 16777-16819 confidence: high

The passage states that the snake-stone, batu ular, is carried in a snake's mouth.

The batu ular is a snake-stone associated with snakes and is said to confer almost certain victory on its possessor.
read in the book →
Malay Magic CAPTURING THE CROCODILE / REPTILES AND REPTILE CHARMS / SNAKE LEGENDS / REPTILES AND REPTILE CHARMS; lines 16777-16819 confidence: high

Buntat Raksa is said to be manufactured by Pawangs from gold, silver, amalgam, tin, iron, and quicksilver; it is used for snake-bite, clinging to the wound until it sucks out the poison, and one specimen is oval, metallic, perforated, and about an inch long.

Buntat Raksa is described as a snake-stone that adheres to a bite wound until it has sucked out all poison.
read in the book →
Malay Magic CAPTURING THE CROCODILE / REPTILES AND REPTILE CHARMS / SNAKE LEGENDS / REPTILES AND REPTILE CHARMS; lines 16777-16819 confidence: medium

The ular gantang is described as a small black snake-like reptile with little difference between head and tail; it is very lucky, and a Malay who meets it spreads a head-cloth or turban for it to enter, then carries it home and keeps it.

The ular gantang is considered extremely lucky, and a Malay who meets it is said to take it home in a head-cloth or turban and keep it.
read in the book →
Malay Magic CAUSE OF ECLIPSES / NATURE / THE MAN IN THE MOON / NATURE; lines 826-874 confidence: high

“Dragons and mountains are generally connected in Malay ideas.”

The passage explicitly connects dragons with mountains and describes a snake-form local spirit haunting caves in Gunong Pondok.
read in the book →
Malay Magic CAUSE OF ECLIPSES / NATURE / THE MAN IN THE MOON / NATURE; lines 826-874 confidence: high

Mountain landslips during heavy rains, often simultaneous with river flooding and property destruction, are attributed to dragons or naga breaking forth after performing penance in the mountains and going to the sea.

Landslips and floods are attributed to dragons or naga breaking forth from mountains after penance and making their way to the sea.
read in the book →
Malay Magic CAUSE OF THE TIDES / NATURE / LEGEND OF HAJI BATU / NATURE; lines 592-648 confidence: medium

Bores or eagres at river mouths and rain floods are conceived as caused by the passage of a gigantic animal, probably a sort of dragon, with comparison to landslips mentioned later.

River-mouth bores and rain floods are attributed to the passage of a gigantic animal, probably a sort of dragon, called Bena in Selangor.
read in the book →
Malay Magic CHAP. IV / CHAPTER V / IDEAS ABOUT BIRDS / MYTHICAL BIRDS; lines 6206-6328 confidence: medium

The note identifies chandrawasi as a Sanskrit-derived term for the Bird of Paradise, says it is always considered lucky, records that it may fly feet upward, that its eggs may become the chintamani snake, and that the Bird of Paradise Prayer is used in Rice-soul ceremonies.

A note says chandrawasi eggs are sometimes said, on falling, to develop into the snake called chintamani.
read in the book →
Malay Magic COCK-FIGHTING ON THE EAST COAST / DANCES , SPORTS , GAMES / THE FIGHT / WEST COAST CUSTOMS; lines 25583-25685 confidence: medium

The Teddong is described as having black eyes and legs, red and black plumage, and a black beak; it is named from a serpent whose bite is considered mortal.

The Teddong game-cock breed is said to be named from a serpent whose bite is accounted mortal.
read in the book →
Malay Magic CONTENTS OF THE ANCHAK / THE LIMAS / NEUTRALISING POISONS / BAD I; lines 23161-23259 confidence: medium

In Selangor, the fascination is called g’run or pengg’run for a tiger, and badi for a snake; the affected person is said to be kena g’run or kena badi as applicable.

The footnote states that in Selangor the fascination is called badi in the case of a snake, with the affected person described as kena badi.
read in the book →
Malay Magic CREATION OF MAN / ANOTHER ACCOUNT / ROYAL SANCTITY / REGALIA OF MALAY SOVEREIGNS; lines 1461-1603 confidence: medium

A celebrated sword is described as the weapon with which Peramas Cumunbang killed the enormous serpent Sicatimuna, which ravaged Menangkabowe.

The passage states that Peramas Cumunbang killed the enormous serpent Sicatimuna, which ravaged Menangkabowe, using a celebrated sword.
read in the book →
Malay Magic CROCODILE CHARM / REPTILES AND REPTILE CHARMS / CAPTURING THE CROCODILE / REPTILES AND REPTILE CHARMS; lines 16686-16728 confidence: high

The python, uler sawah, has a gall-bladder in great request among native practitioners and is said to have two gall-bladders, one called the live gall-bladder, lampedu idup.

The python's live gall-bladder is believed to become a serpent twice the size of the python from which it was taken.
read in the book →
Malay Magic CROCODILE CHARM / REPTILES AND REPTILE CHARMS / CAPTURING THE CROCODILE / REPTILES AND REPTILE CHARMS; lines 16686-16728 confidence: medium

A pit viper is described as very sluggish, remaining in the same place for days; one lay coiled on a tree branch for five days before being caught and preserved.

A pit viper is described as lying coiled on a tree branch for five days.
read in the book →
Malay Magic Malay Magic / CHAPTER I / NAT URE / ORIGIN OF THE UNIVERSE; lines 147-255 confidence: high

God secretly commands Gabriel to take the iron staff of the Creed from heaven's gate and kill Sakatimuna; Gabriel does so, and the serpent breaks with its forepart above the heavens and tail beneath the earth.

God orders Gabriel to kill Sakatimuna; after the killing, the serpent's forepart rises above the heavens and its tail penetrates beneath the earth.
read in the book →
Malay Magic Malay Magic / CHAPTER I / NAT URE / ORIGIN OF THE UNIVERSE; lines 147-255 confidence: high

The remaining account, not repeated in full, describes many parts of the serpent's anatomy turning, with few exceptions, into good and evil genii.

The serpent's anatomy becomes good and evil genii, while its sword, hair, tears, and sweat become rainbow, vegetation, rain, and dew.
read in the book →
Malay Magic MIMIC CONFLICTS / THE MARRIAGE CEREMONY / STEALING THE BRIDEGROOM / CEREMONIAL BA THING; lines 21235-21325 confidence: high

A small bath-house is built at the top of seven steps; water is pumped through a pipe ending in a dragon or naga head, from whose jaws the water spouts.

The lustration water is routed through the head of a dragon or naga and is described as flowing from the Dragon’s Mouth.
read in the book →
Malay Magic MIMIC CONFLICTS / THE MARRIAGE CEREMONY / STEALING THE BRIDEGROOM / CEREMONIAL BA THING; lines 21235-21325 confidence: medium

A piece used at a Malay wedding represents two dragons issuing from caves in opposite hills into a lake and fighting; roc or garuda and jintayu birds appear on treetops.

A wedding piece represents two dragons issuing from caves in opposite hills into a lake, where they fight.
read in the book →
Malay Magic MINING TABOOS / GOLD-MINING / SILVER AND IRON / BEZOAR STONES; lines 15274-15411 confidence: medium

Guliga are described as exported from Rejang and Bintulu; common stones come chiefly from a red monkey, while Guliga Landak comes from porcupine and is more valuable; the stones are used as antidotes to snake and other venoms and for various ailments.

The footnote says Guliga are used as an antidote for the poison of snakes and other venomous creatures.
read in the book →
Malay Magic NAT URE / ORIGIN OF THE UNIVERSE / SHAPE OF THE EARTH / NATURE; lines 309-406 confidence: high

“The universe is girt round by an immense serpent or dragon (Ular Naga), which ‘feeds upon its own tail.’”

Ular Naga is an immense serpent or dragon around the universe and is described as feeding upon its own tail.
read in the book →
Malay Magic NATURE / CAUSE OF THE TIDES / NATURE / LEGEND OF HAJI BATU; lines 546-589 confidence: medium

A separate fragment describes the Golden Dragon’s kinship with Raja Naga, Raja Naga’s embrace and installation of him as king, and the Golden Dragon’s later seven-headed form, with a citation to Hikayat Raja Budiman.

The fragment describes the Golden Dragon as kin to Raja Naga and installed by him as king over his people.
read in the book →
Malay Magic NATURE / CAUSE OF THE TIDES / NATURE / LEGEND OF HAJI BATU; lines 546-589 confidence: medium

A separate fragment describes the Golden Dragon’s kinship with Raja Naga, Raja Naga’s embrace and installation of him as king, and the Golden Dragon’s later seven-headed form, with a citation to Hikayat Raja Budiman.

The Golden Dragon’s horn is described as splitting or being replaced by six other heads, making seven heads in all.
read in the book →
Malay Magic NATURE / LEGEND OF HAJI BATU / NATURE / CAUSE OF ECLIPSES; lines 651-720 confidence: high

Eclipses are “the outward and visible sign” of the sun or moon being devoured by “a sort of gigantic dragon” or dog, with Rahu also named.

The passage explains eclipses as the sun or moon being devoured by a gigantic dragon, Rahu, or dog; cited notes add serpent and Rahu forms of the devourer.
read in the book →
Malay Magic NATURE / LEGEND OF HAJI BATU / NATURE / CAUSE OF ECLIPSES; lines 651-720 confidence: medium

The cited note defines Rahu as a demon who seized the sun and moon; after drinking nectar by fraud, being exposed by the sun and moon, and being severed by Vishnu, his immortal head swallows the sun and moon for a time.

The cited Rahu note describes an immortal severed head that periodically swallows the sun and moon in vengeance.
read in the book →
Malay Magic NATURE / THE MAN IN THE MOON / NATURE / RAINBOWS AND SUNSET; lines 877-933 confidence: medium

"ular danu ('the snake danu'). In Perak, a rainbow which stretches in an arch across the sky is called bantal ('the pillow')."

The rainbow is associated with the expression ular danu, glossed as a snake, and a note gives the phrase 'the snake Danu is pillowed.'
read in the book →
Malay Magic PROPITIATION OF THE SPIRIT / THE REAPING CEREMONY / CEREMONIAL PREPARATIONS / CH4.P.; lines 13168-13249 confidence: low

Footnote: their rice-fields gleam like fire at night; Malin says it may be a great snake or naga; by daylight they find rice grain changed to gold, leaves to silver, and stalks to brass; the prodigy is attributed to a supernatural visit from a descendant of Raja Secander Zulkarneini.

In the Malay Annals quotation, Malin suggests that the brilliant field-light may be some great snake or naga.
read in the book →
Malay Magic REPTILES AND REPTILE CHARMS / CAPTURING THE CROCODILE / REPTILES AND REPTILE CHARMS / SNAKE LEGENDS; lines 16731-16774 confidence: high

The uler kapak daun is said to be fed insects by birds three times daily; a man claimed to have seen birds feeding a bright-green snake.

Several snakes are described with special properties: birds feed the uler kapak daun; the python gall-bladder becomes a serpent and medicine; the chintamani is lucky and charm-associated; the cobra bears a radiant stone.
read in the book →
Malay Magic REPTILES AND REPTILE CHARMS / CAPTURING THE CROCODILE / REPTILES AND REPTILE CHARMS / SNAKE LEGENDS; lines 16731-16774 confidence: medium

Selangor Malays say the chintamani was once a Raja; the birds that feed it were its subjects, and a Malay witness claim reports birds feeding it insects.

The chintamani is said to have once been a Raja, and the birds feeding it are said to have been its subjects.
read in the book →
Malay Magic REPTILES AND REPTILE CHARMS / CAPTURING THE CROCODILE / REPTILES AND REPTILE CHARMS / SNAKE LEGENDS; lines 16731-16774 confidence: medium

The chintamani is reputed harmless and lucky to keep or see, bright and glittering blue, frequent in charms connected with the Rice-soul ceremony, and sometimes born from the egg of the chandra-wasih or bird of paradise.

The chintamani is sometimes said to spring from the egg of the chandra-wasih, or bird of paradise.
read in the book →
Malay Magic REPTILES AND REPTILE CHARMS / CAPTURING THE CROCODILE / REPTILES AND REPTILE CHARMS / SNAKE LEGENDS; lines 16731-16774 confidence: high

The cobra is said to have a bright stone in its head whose radiance makes the head visible on the darkest night; a snake bezoar is then mentioned but not explained in the supplied excerpt.

The cobra is said to have a bright stone in its head whose radiance makes the head visible in darkness.
read in the book →
Malay Magic REPTILES AND REPTILE CHARMS / CATCHING THE CROCODILE / REPTILES AND REPTILE CHARMS / CEREMONIAL PREPARATIONS; lines 16400-16452 confidence: medium

The practitioner utters the charm and plants the pole by the river-side, holding the breath and making believe that he is King Solomon as the pole sinks into the ground.

The rite is part of reptile charms for catching a crocodile, and the charm targets the guilty crocodiles while sparing the innocent.
read in the book →
Malay Magic REPTILES AND REPTILE CHARMS / SNAKE LEGENDS / REPTILES AND REPTILE CHARMS / IDEAS ABOUT TOADS; lines 16822-16874 confidence: high

Dreaming of being bitten by a snake is thought to portend success in a love affair.

The passage directly states that a dream of being bitten by a snake is thought to portend success in a love affair.
read in the book →
Malay Magic REPTILES AND REPTILE CHARMS / SNAKE LEGENDS / REPTILES AND REPTILE CHARMS / IDEAS ABOUT TOADS; lines 16822-16874 confidence: medium

The passage cites Shakespeare’s venomous toad with a precious jewel in its head and says this toad-stone seems represented in Malayan tradition by pearls in the bodies of the hamadryad, cobra, and bungarus.

The passage compares the toad-stone or jewel in a venomous toad’s head with Malayan pearls carried in the bodies of deadly snakes.
read in the book →
Malay Magic SHAPE OF THE EARTH / NATURE / CAUSE OF THE TIDES / NATURE; lines 479-543 confidence: high

A footnote says a magic prince arrived at the Navel of the Seas, where whales, monster fishes, colossal dragons, and magic dragons gathered to devour him, bringing Raja Naga to the scene.

The footnote presents colossal dragons, magic dragons, the Golden Dragon, and Raja Naga at the Navel of the Seas.
read in the book →
Malay Magic THE MALA Y DRAMA / THEATRICAL EXHIBITIONS / IN A UGURA TION CEREMONY / THEATRICAL EXHIBITIONS; lines 27161-27218 confidence: medium

The invocation asks that the people not vomit or be overcome by weariness, fatigue, or weakness, and that they feel cool and fresh like the snake, the chinta-mani.

The chinta-mani snake is invoked as a comparison for coolness and freshness, and the note identifies it as a lucky omen.
read in the book →
Malay Magic THE MALA Y PANTHEON / THE GENII / THE MALA V PANTHEON / ORIGIN OF THE GENII; lines 5145-5192 confidence: high

Other magicians derive the genii from parts of the great snake Sakatimuna, from blood that spirted upward when the first twins Abel/Cain or Habil/Kabil bit their thumbs, and from the big cocoa-nut monkey or baboon, berok besar.

The genii are derived from parts of Sakatimuna's anatomy, and the White Genie is separately derived from Sakatimuna's eye irises in one account.
read in the book →
Malay Magic WA VING THE ANCHAK / CONTENTS OF THE ANCHAK / THE LIMAS / NEUTRALISING POISONS; lines 23057-23158 confidence: medium

“Everything that is venomous loses its venom, / By virtue of my use of the Prayer of the Magic Bezoar-Stone.”

The sea-snake is named as venomous in the charm and is described as extremely poisonous, while the charm says it loses its venom.
read in the book →
Pagan Races of the Malay Peninsula, Volume 1 I'AKT II / CHAPTER IX. / GENERAL REMARKS / VOL. I 2 E; lines 21824-21979 confidence: medium

The third dart-quiver has fish scales and rattan thorns in the first panel, python and python-bone designs in the second through fourth panels, and hawks' eyes and scales in the fifth panel.

The passage includes python and python-bone designs on a dart-quiver and a comb design meant to protect against venomous reptiles.
read in the book →
Pagan Races of the Malay Peninsula, Volume 1 MYTH-BAMBOOS AND OTHERS.1 / VOL. I 2 G / C 3 / TART II; lines 24025-24138 confidence: high

Bamboo No. 4 bears “kli-cha” flower designs; when great chiefs or Puttos laid these flowers in water, they could drive the poisonous sea-snake “Ikub” back to the bottom of the sea.

The passage says chiefs or Puttos lay kli-cha flowers in water to drive the poisonous sea-snake Ikub back to the sea bottom.
read in the book →
Pagan Races of the Malay Peninsula, Volume 1 PART II / PART II / PART II / VOL. I K; lines 6850-6978 confidence: medium

Berembun tribes eat snakes and some monkeys, use dogs to discover snakes, seek named snake kinds including pythons and cobra, prefer pythons and ripung, and regard some snake flesh as poisonous.

Snakes are explicitly eaten, selected by kind, valued for flavour, and in some cases avoided as poisonous.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 BIRTH-CUSTOMS AND BELIEFS / SAVAGE MALAYS OF JO HO R / CHAP. I SAVAGE MALAYS OF JOHOR 23 / CHAP. I MALAYAN SEA-GYPSIES 27; lines 1508-1554 confidence: high

Small flying lizards can turn themselves into crocodiles; the crocodile and shark are regarded as brothers.

The small flying lizard can assume crocodile and snake forms and is commissioned to convey and execute death-penalty orders.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 CHAP. V SAVAGE .UAI.AYS OF SELANGOR 149 / I50 MUSIC. SONGS, AND FEASTS / CHAP. V SAVAGE MALAYS OF SELANGOR 151 / CHAP. V SAVAGE MALAYS OF SELANGOR 153; lines 8262-8463 confidence: high

The python calls, coils in forest-tree tops, topmost brushwood, and tangled grasses, enters a hollow tree-trunk, is called the spotted Sawa, and has a peg-top-like tail, garlic-like tongue, and screw-pine-thorn teeth.

The python is described as coiled in forest-tree tops and entering a hollow tree-trunk, with distinctive serpentine features.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 197 / CHAP. VI GENERAL REMARKS 199 / CHAP. VI GENERAL REMARKS 201 / CHAP. VI NEGRITOS OF KEDAH 203; lines 11633-11714 confidence: high

The Semang fear eclipses, explained as a gigantic serpent or dragon enfolding or swallowing a luminary; Hura is named as the moon-enfolding serpent but is said to be the moon's mother-in-law in serpent guise attempting an embrace; a different serpent attacks the sun in deadly earnest.

The passage attributes eclipses to gigantic serpent or dragon beings enfolding, swallowing, or attacking the moon and sun.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 197 / CHAP. VI GENERAL REMARKS 199 / CHAP. VI GENERAL REMARKS 201 / CHAP. VI NEGRITOS OF KEDAH 203; lines 11633-11714 confidence: high

The rainbow, called Hwe-a, is believed to be the body of a great serpent or python, and the places where it touches the earth are considered feverish and bad to live near.

The rainbow is identified as a great serpent or python, with its body extending from beneath a heaven to hell, and its earth-touching points considered feverish.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 197 / CHAP. VI GENERAL REMARKS 199 / CHAP. VI GENERAL REMARKS 201 / CHAP. VI NEGRITOS OF KEDAH 203; lines 11633-11714 confidence: high

Vaughan-Stevens is cited for a cosmological account in which the rainbow-snake Ikub Huya or Hoya begins beneath Tasig, below Kari's seat, extends to hell, and at Pie's command lets nether water pass through the earth-crust to form springs.

The rainbow-snake, at Pie's command, pushes through the earth-crust and lets water from the nether deep rise as springs for the Semang.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 229 / CHAP. VI NEGRITOS OF KEDAH 231 / CHAP. VI NEGRITOS OF KEDAH 233 / SAKAI OF PERAK 235; lines 13301-13415 confidence: high

The Sakai of Ulu Bertang say Rahu is a green-and-black monster resembling a dragon, swallowing like a serpent, and crawling across the heavens.

Rahu is described as dragon-like and swallowing like a serpent; it swallows the moon and tries to swallow the sun.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 217 / CHAP. VI NEGRITOS OF KEDAH 219 / CHAP. VI NEGRITOS OF PERAK 221 / CHAP. VI NEGRITOS OF PERAK 223; lines 12705-12795 confidence: high

The python is connected with eclipse ideas, enfolding and seeking to devour the sun and moon; Ikub Hwea is the great world-snake, with the rainbow as its visible portion.

The Semang theory of eclipses distinguishes a python enfolding and seeking to devour the sun and moon.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 217 / CHAP. VI NEGRITOS OF KEDAH 219 / CHAP. VI NEGRITOS OF PERAK 221 / CHAP. VI NEGRITOS OF PERAK 223; lines 12705-12795 confidence: high

The python is connected with eclipse ideas, enfolding and seeking to devour the sun and moon; Ikub Hwea is the great world-snake, with the rainbow as its visible portion.

Ikub Hwea is described as a great world-snake, and the rainbow is believed to be its visible portion.
read in the book →
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 17575-17609 confidence: medium

“Mineral medicines are unknown,” and the only animal substance used as a remedy is “the oil of the boa-constrictor.”

The passage names oil of the boa-constrictor as the only animal substance used as a remedy.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF MALACCA 341 / CHAP. VI SAVAGE MALAYS OF MALACCA 343 / CHAP. VI SA VAGE MALA YS OF MALACCA 345 / SA VAGE MALA YS OF MALACCA 347; lines 18513-18581 confidence: medium

Souls not purified are burned and weighed up to seven times; purified souls go to heaven, while unpurified great sinners are cast into hell with flames, devils, tigers, and serpents tormenting the damned.

Serpents are named among the beings in hell that torment the damned.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF SELANGOR 311 / SAVAGE MALAYS OF SELANGOR 313 / CHAP. VI SA VAGE MALA YS OF SELANGOR 315 / CHAP. VI SAVAGE MALAYS OF SELANGOR 317; lines 17111-17206 confidence: high

The sky contained seven suns, moons, stars, and rainbows; the rainbows were the seven snake-souls of Naga Melaikat, whose head reached Heaven's gate; seven Roc birds and an immense elephant-soul were also present.

The passage identifies the seven rainbows as Naga Melaikat's seven snake-souls and describes the serpent or dragon as reaching to the gate of Heaven and Keluntong.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF JOHOR 357 / CHAP. VI SAVAGE MALAYS OF JOHOR 359 / BEREMBUN TRIBES. / JAKUN OF JOHOR.; lines 19180-19251 confidence: medium

Witches, pupils of the Benua of the caverns of Gunoledam, are said to subdue crocodiles, elephants, tigers, and serpents by cabalistic words; others transform into lizards to do evil.

The fragment says witches subdue crocodiles, elephants, tigers, and serpents by cabalistic words.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 I50 MUSIC. SONGS, AND FEASTS / CHAP. V SAVAGE MALAYS OF SELANGOR 151 / CHAP. V SAVAGE MALAYS OF SELANGOR 153 / SA VAGE MALA YS OF SELANGOR 155; lines 8466-8657 confidence: high

The Python is described with swollen cheeks, a ladle-like head, golden scales, one hundred and forty ribs, and a coco-palm-sized body.

The Python is described as enormous, ornamented, sacred, and capable of swallowing or seizing large animals.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 I50 MUSIC. SONGS, AND FEASTS / CHAP. V SAVAGE MALAYS OF SELANGOR 151 / CHAP. V SAVAGE MALAYS OF SELANGOR 153 / SA VAGE MALA YS OF SELANGOR 155; lines 8466-8657 confidence: high

The silk-skinned Python crept seawards and fought the old Sea-Python until the broad seas became narrow.

The passage describes a fight between the land-associated Python and the old Sea-Python, with the land figure vanquished and the sea figure victorious.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 I50 MUSIC. SONGS, AND FEASTS / CHAP. V SAVAGE MALAYS OF SELANGOR 151 / CHAP. V SAVAGE MALAYS OF SELANGOR 153 / SA VAGE MALA YS OF SELANGOR 155; lines 8466-8657 confidence: high

“the dead Land-Python ascended skywards, / And turned to the Fire we call the Rainbow” and its horn was taken by the old Sea-Python.

The dead Land-Python ascends skyward and turns into the Fire called the Rainbow.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 I50 MUSIC. SONGS, AND FEASTS / CHAP. V SAVAGE MALAYS OF SELANGOR 151 / CHAP. V SAVAGE MALAYS OF SELANGOR 153 / SA VAGE MALA YS OF SELANGOR 155; lines 8466-8657 confidence: medium

The song warns not to step over it; otherwise the person will be crushed as a rebel and Python-sickness will twine around the limbs.

The song warns not to step over the serpent or its trace, saying that the offender will be crushed and afflicted by Python-sickness.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 I50 MUSIC. SONGS, AND FEASTS / CHAP. V SAVAGE MALAYS OF SELANGOR 151 / CHAP. V SAVAGE MALAYS OF SELANGOR 153 / SA VAGE MALA YS OF SELANGOR 155; lines 8466-8657 confidence: low

The Fishing-Kite mews, soars and glides above the cloud-belt, nests in tall jelotongs and kempas trees, and catches siakap fish and snakes to feed her young when her children’s sickness begins.

The Fishing-Kite soars above the cloud-belt and catches fish and snakes to feed her young.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 235 / SAKAI OF PERAK 239 / VOL. II R / SAKAI OF PERAK 247; lines 14198-14324 confidence: medium

Each man can cut a charm-pattern for his own case, but using the general pattern alone is dangerous; tiger or snake charms are effective only if the corresponding demons hear the sound.

The passage describes tiger and snake charms that protect a man only if the tiger and snake demons hear the sounded charm.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 235 / SAKAI OF PERAK 239 / VOL. II R / SAKAI OF PERAK 247; lines 14326-14444 confidence: low

The editor says Vaughan-Stevens found no consistent theory and often confused clan with tribe, so reconstruction of Sakai traditions is not attempted.

The alleged clan system uses names such as Snake, Fish, Leaf, Thorn, and Tiger, with serpent sub-groups and crest marks for property and face-painting.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 VOL. II E / CHAP. II SAVAGE MALAYS OF S ELAN GO R 51 / CHAP. II MALAYAN SEA-GYPSIES 53 / CHAPTER III.; lines 3285-3335 confidence: medium

The primary totems are listed as “Thorn, Tiger, Snake, Fish, and Leaf”; local variants are described, and Snake sub-clans include Pythons, Cobras, and Hamadryads.

The Snake totem is listed among primary totems, with sub-clans named Pythons, Cobras, and Hamadryads.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 VOL. II N / CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185; lines 10849-10937 confidence: high

The author notes Semang and Jakun flood traditions that may be origin-of-sea myths; in the Semang Rainbow legend, a great dragon or snake broke the earth's skin, and water overwhelmed the world.

In the Semang Rainbow legend a great dragon or snake breaks the earth's skin so water overwhelms the world.
read in the book →

guiana amerindian

Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana AGEL(IEUS IMTHURNI / PLATE VI. / THE KAIETEUR IN FLOOD. V7 / FLOWER-PICTURES. : 91.; lines 4642-4708 confidence: low

An untravelled person in temperate climates imagines brilliant birds, insects, and animals, along with dangers such as beasts of prey, gigantic or venomous serpents, and annoying insects.

The passage names gigantic or venomous serpents among the dangers imagined by a person outside the tropics.
read in the book →
Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana AGEL(IEUS IMTHURNI / PLATE VI. / THE KAIETEUR IN FLOOD. V7 / FLOWER-PICTURES. : 91.; lines 5644-5742 confidence: medium

Indians find nests by tracks, disturbed sand, and probing; they dig cautiously because they say a poisonous snake that likes the eggs may be in the holes and has caused fatal bites; iguanas in the holes may also bite.

The passage repeatedly presents snakes as sources of fear or danger: a poisonous snake in egg holes, named dreaded snake species, water-camoodies feared by bathers, and alarming encounters with large or hidden snakes.
read in the book →
Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana AGEL(IEUS IMTHURNI / PLATE VI. / THE KAIETEUR IN FLOOD. V7 / FLOWER-PICTURES. : 91.; lines 5644-5742 confidence: medium

The land-camoodi is seldom seen and does little harm to humans; the water-camoodi is more often noticed, and examples of twenty-foot and thirty-foot specimens are mentioned.

The water-camoodi is associated with water, swimming, large size, and fear among Indian bathers.
read in the book →
Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana AGEL(IEUS IMTHURNI / PLATE VI. / THE KAIETEUR IN FLOOD. V7 / FLOWER-PICTURES. : 91.; lines 5744-5844 confidence: medium

The labarria is small, very venomous, dull like a dead stick, found coiled on a forest path; after one is killed and removed, another is later found at the same spot, supporting an Indian statement that where one snake is there is another.

The labarria is camouflaged like a dead stick, lies coiled on a forest path, strikes when disturbed, and can kill or maim.
read in the book →
Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana AGEL(IEUS IMTHURNI / PLATE VI. / THE KAIETEUR IN FLOOD. V7 / FLOWER-PICTURES. : 91.; lines 5744-5844 confidence: low

The labarria is small, very venomous, dull like a dead stick, found coiled on a forest path; after one is killed and removed, another is later found at the same spot, supporting an Indian statement that where one snake is there is another.

After one labarria is killed and removed, another is found in the same location, and the Indians are said to state that where one snake is found another is sure to be there.
read in the book →
Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana AGEL(IEUS IMTHURNI / PLATE VI. / THE KAIETEUR IN FLOOD. V7 / FLOWER-PICTURES. : 91.; lines 5948-6024 confidence: low

A nervous river bather is described as exposed above water to mosquitoes and sandflies and below water to perai, electric eel, sting-ray, cayman or alligator, huge water serpent, and worm egg.

Among the possible dangers, the narrator mentions a huge water serpent that may crush the bather's body and prepare it for swallowing.
read in the book →
Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana FOLK-LORE. / CHAPTER XIX. / INDIAN ANTIQUITIES. / PICTURED ROCKS.; lines 15795-15866 confidence: high

Rock at Cotinga bears “figures of suns, curved snakes, spirals, and circles.”

The passage describes rock-pictures containing curved snakes along with suns, spirals, and circles.
read in the book →
Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana MAP OF BRITISH GUIANA / PLATE III. / PORTAGING THE BOAT, / AGEL(IEUS IMTHURNI; lines 3378-3485 confidence: medium

At Coomaka the party found “a great snake, a camoodi (Eunectes murina) asleep on rocks”; the companion shot it, and it measured twenty feet long and three feet in girth.

A large camoodi snake is found asleep on rocks beside rapids during the river journey.
read in the book →
Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana PLATE / WOODCOUTS. / LIST OF ILLUSTRATIONS. / MAP OF BRITISH GUIANA; lines 816-925 confidence: low

Cephas is described as limping, with naked red skin, a dark blue loin cloth, a polished peccary-tooth necklace, and a conspicuous wound on one shin.

Cephas’s limp and conspicuous shin wound are attributed to a large snake bite that confined him to his hammock for fifteen months.
read in the book →
Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana TT TT / WRESTLING SHIELD. / CHAPTER XVIII. / FOLK-LORE.; lines 15111-15210 confidence: high

Another tale describes combined men and birds fighting a huge water-snake; a duckler attacks first, the snake is killed, and its bright skin is divided so most birds become parrots and macaws, while the duckler keeps the head portion and remains dingy.

Combined men and birds wage war on a huge water-snake; after it is killed, birds divide and wear the skin, becoming bright-colored parrots and macaws, while the duckler remains dingy.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians BOTH) THE SPIBITS OF THE SKY. 257 / BOTH) OMENS, CHABMS, TALISMANS 273 / OMENS, CHABMS, TALISMANS / OMENS, CHABMS, TALISMANS; lines 10714-10803 confidence: medium

Makusi women during menstruation must not enter the forest because of snakes; on the lower Guaviar, a Piapoco husband brings food to his isolated wife.

Makusi women during menstruation are said not to enter the forest because they would be exposed to snakes.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 4 / THE KAIETEUR FALL / THE SPIRITS OF THE WATER; lines 7241-7336 confidence: high

Oriyu splashes and tramples water like a horse, may appear with the head of a horse or other animal, and is also described by Warraus as having a fish's head.

Water Spirits are explicitly said to take animal forms, including porpoise, macaw, snake, and fish; individual examples include Oriyu, macaw Water-mammas, and the snake-like Okoyumo.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 4 / THE KAIETEUR FALL / THE SPIRITS OF THE WATER; lines 7241-7336 confidence: medium

After snake-bite, some tribes require the bitten person and close resident kin to avoid water-related actions, while the wife is exempt; human milk is mentioned as an effective antidote for snake-poison.

Following snake-bite, the bitten person and close kin must avoid drinking water, bathing, or going near water, while the wife is exempt; human milk is mentioned as an antidote.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians Chapter IX / THE SPIRITS OF THE BUSH / Chapter X / THE SPIRITS OF THE BUSH; lines 6749-6832 confidence: high

Pomeroon Arawak belief links snake-bush plants with venomous serpents and snake-bite antidotes; a Demerara River account says burned bones of buried snakes would manure ground that grows snake-bushes resembling small upright snakes.

The snake-bush belief links venomous serpents, burned snake bones, plant growth, and antidotes against snake-bites.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians Chapter IX / THE SPIRITS OF THE BUSH / Chapter X / THE SPIRITS OF THE BUSH; lines 6834-6924 confidence: medium

The author regards vegetal attraction-charms or binas as survivals of belief in plant-associated Spirits; such binas are said to originate in calcined snake bones, and haiari root is treated as an attraction-charm quickened in human blood.

The passage states that binas have an exceptional source of origin in calcined bones of a snake.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians FAMILIAR SPIRITS / Chapter VIII / Chapter IX / THE SPIRITS OF THE BUSH; lines 6427-6517 confidence: high

A huge Water Serpent with brilliant red, yellow, green, black, and white patterned skin terrifies living creatures; men and birds ally to destroy him, and his skin is promised to whoever brings him out of the pool.

A terrifying Water Serpent is attacked by an alliance of men and birds, and Cormorant kills or captures it with an arrow.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians FAMILIAR SPIRITS / Chapter VIII / Chapter IX / THE SPIRITS OF THE BUSH; lines 6427-6517 confidence: high

Cormorant claims the skin; the warriors allow it, and the birds lift it away to a secluded place where Cormorant tells them to divide it according to the parts each carried.

Birds divide and carry the Water Serpent's multicolored skin, and their later colors correspond to the portions they carried.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 1249-1320 confidence: medium

Snake returns before dawn, smells someone, and Kororomanna claims the hummingbird and doroquaira heard nearby are his uncles so Snake will fear avengers.

Snake threatens Kororomanna but lets him go after Kororomanna claims Chicken-hawk as an uncle and Snake remembers Chicken-hawk usually defeats him.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 1486-1544 confidence: medium

In the shade of another tree Yar sees a big snake, seizes its neck, and it changes into a fish-arrow.

The passage includes a big snake that becomes a fish-arrow and a later snake removed from Usidiu to remedy a problem.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 1848-1928 confidence: medium

The passage notes snake dances and a belief connecting serpents with sexual matters; Humboldt's Queti dance represents serpents issuing from forests, drinking with men, deceiving them, and carrying off women.

The Queti dance represents serpents deceiving men and carrying off women.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 1848-1928 confidence: high

Wallace records a Uaupes River snake dance by men and boys using two huge artificial snakes of twigs and bushes, about thirty to forty feet long, lifted on shoulders while dancing.

The Uaupes snake dance uses two large artificial snakes made of plant material and carried on dancers' shoulders.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2030-2124 confidence: high

Saliva account: the son of Puru kills a destructive snake; worms grow in the putrefying entrails, and each worm becomes a Carib Indian and his woman.

In the Saliva account, worms develop in the entrails of a killed snake and each worm becomes a Carib Indian and his woman.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2030-2124 confidence: high

The Warrau version is compared with Brett’s Legend of Korobona and involves a special water-snake; a brother warns his sister not to bathe in a pond at certain periods, she later does so, is caught by Uamma, and becomes pregnant.

The sister ignores a warning not to bathe in a certain pond at a certain time, is caught by Uamma the water-snake, and becomes pregnant.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2030-2124 confidence: high

During bullet-tree season, the woman returns with seeds though she carries no ax; her brother follows and sees Uamma exit her body, coil around a huge bullet-tree, and climb into its top branches.

Uamma exits from the woman, climbs a bullet-tree, changes into a man, shakes down seeds, then returns to snake form.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2126-2202 confidence: high

Watchers see Uamma leave the woman, climb a tree, change into human form, shake seeds down, become a snake again, and then cut him into many pieces; the woman gathers the fragments, and each piece grows into a Carib.

Both Carib-origin variants involve a snake or water-camudi lover connected with a woman and with the origin of the Carib nation.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2126-2202 confidence: high

Watchers see Uamma leave the woman, climb a tree, change into human form, shake seeds down, become a snake again, and then cut him into many pieces; the woman gathers the fragments, and each piece grows into a Carib.

Uamma is cut into many pieces and each piece becomes a Carib; in the Carib version the baby serpent is chopped up and its fragments become Indians.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2380-2438 confidence: high

Myths about changed skins are described as phases of the idea of an immortal body; creatures that undergo ecdysis are believed to live forever.

The passage states that creatures undergoing ecdysis live forever and relates skin-changing to continuous existence in Guiana folklore.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2380-2438 confidence: medium

Kururumanni comes to earth, finds the Arawaks bad, wishes to destroy them, removes their everlasting life, and gives it to snakes, lizards, and cockroaches.

Kururumanni finds the Arawaks bad, takes away their everlasting life, and gives it to snakes, lizards, and cockroaches.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2960-3047 confidence: medium

Certain Venezuelan Indians are said to believe that the spirit retires to lakes and is swallowed by monstrous serpents, which transport it to a paradise of constant dancing and drinking.

Venezuelan spirits are swallowed by monstrous serpents that transport them to paradise, while Otomac souls may be swallowed by the Tigtitig bird unless they fight it.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 813-907 confidence: low

The author says Pomeroon Warrau claim Haburi as a hero, suspects Alubiri may relate to the mythical Carib snake Oruperi and to Yaperi-Kuli, and introduces Hariwali after noting an unconfirmed identification with Haburi.

The author suspects Alubiri may be another form of Oruperi, described as the mythical Carib snake, but frames this as conjecture.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 909-979 confidence: high

The Yawahu threatens to drive a stick into the hole; Hariwali touches the stick and changes it into a bush-master snake, which explains why such snakes are found in armadillo holes, and the Yawahu withdraws.

When the Yawahu probes the armadillo hole with a stick, Hariwali changes the stick into a bush-master snake, explaining why such snakes are found in armadillo holes.
read in the book →
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 12740-12826 confidence: high

The passage says Kanaima is an Akawaio word, with Arawak Mahui as a related term, and also names a savannah tree whose sap can make a man mad, change into an animal such as a tiger or snake, and harm people; thrown sap can affect others similarly.

The passage says the sap of the Kanaima tree can cause madness and change a person into an animal, including tiger or snake, enabling harm to others.
read in the book →
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 12829-12925 confidence: medium

Kanaima may be in animal form; spirits of men devoted to blood and cannibalism may assume or animate a jaguar; effects identify tiger or camudi forms; Kanaima may also appear as bird, insect, worm, or inanimate object.

Kanaima may imbibe the spirit of the camudi and strangle like a constrictor.
read in the book →
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 12927-12987 confidence: high

The Kanaima abstains from meat, lives on forest supplies, appears emaciated, and is associated with a wrought cap, bright red spots showing nighttime jaguar change, jaguar claws with threatening signification, line painting described as tiger or boa-constrictor identity, peculiar painting, and animal skin clothing.

Red spots are said to show that the Kanaima changes into a jaguar at night, and other Kanaimas are described as tigers or boa-constrictors through painted bodily lines.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians PREFACE / CONTENTS / Chapter I. No evidence of belief in a Supreme Being 117 / MYTHS AND FOLK-TALES; lines 152-403 confidence: high

The list includes the title “The woman and the serpent Oroll.”

The title “The woman and the serpent Oroll” explicitly pairs a woman with a named serpent.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE MEDICINE-MAN / Chapter XIX / MISCELLANEOUS INDIAX BELIEFS COXCERNING MAN / BUREAU OF AMERICAN ETHNOLOGY THIRTIETH ANNUAL REPORT PLATE 7; lines 13445-13541 confidence: high

The passage says snakes have an important role in sexual matters and, in Guiana Indian animism, appear as husband or lover, are associated with menstruating women and females, act as progenitor of the human race, source of binas and bird coloration, symbol of everlasting life, and are linked with dances and rain.

The snake appears as husband or lover, is linked with menstruating women and female bodies, and is also described as progenitor of the human race.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE MEDICINE-MAN / Chapter XIX / MISCELLANEOUS INDIAX BELIEFS COXCERNING MAN / BUREAU OF AMERICAN ETHNOLOGY THIRTIETH ANNUAL REPORT PLATE 7; lines 13445-13541 confidence: medium

The passage says snakes have an important role in sexual matters and, in Guiana Indian animism, appear as husband or lover, are associated with menstruating women and females, act as progenitor of the human race, source of binas and bird coloration, symbol of everlasting life, and are linked with dances and rain.

The snake is described as source of all binas, source of birds' natural colors through its skin, symbolic of everlasting life, and linked with dances and rain.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE MEDICINE-MAN / Chapter XIX / MISCELLANEOUS INDIAX BELIEFS COXCERNING MAN / BUREAU OF AMERICAN ETHNOLOGY THIRTIETH ANNUAL REPORT PLATE 7; lines 13445-13541 confidence: medium

The camudi snake or bomo of the Orinoco is called water-mamma by some tribes and Quito Indians because it ordinarily lives in the water.

The camudi snake is called water-mamma because it ordinarily lives in water.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE MEDICINE-MAN / Chapter XIX / MISCELLANEOUS INDIAX BELIEFS COXCERNING MAN / BUREAU OF AMERICAN ETHNOLOGY THIRTIETH ANNUAL REPORT PLATE 7; lines 13543-13639 confidence: medium

The buio raises its head at noise, aims at prey, emits a poisonous foul exhalation that immobilizes victims, and is countered by a companion shaking or cutting the air with a hat or tree branch.

The buio and related snake references center on a dangerous snake-like being whose foul exhalation or stench incapacitates prey.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE MEDICINE-MAN / Chapter XIX / MISCELLANEOUS INDIAX BELIEFS COXCERNING MAN / BUREAU OF AMERICAN ETHNOLOGY THIRTIETH ANNUAL REPORT PLATE 7; lines 13922-13995 confidence: high

A girl rejects suitors from her own people, chooses a fine-dressed stranger, marries him, and notes as ominous his one-day construction of house and furniture.

Oroli, a terrible snake, appears as a decorated man, marries the girl, and is later found in serpent form.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE MEDICINE-MAN / Chapter XIX / MISCELLANEOUS INDIAX BELIEFS COXCERNING MAN / BUREAU OF AMERICAN ETHNOLOGY THIRTIETH ANNUAL REPORT PLATE 7; lines 13922-13995 confidence: high

After three days in the hammock, Oroli begins swallowing his wife foot first; the mother finds a serpent, and the priest refuses to kill it because it is Catholic.

The serpent husband starves himself in preparation to eat his wife and then begins swallowing her foot first.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE BUSH / BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 4 / THE KAIETEUR FALL; lines 7103-7171 confidence: high

Cliffs and hillocks about a mile from Kayiwa are said to be inhabited by a large snake that goes to the river to drink, and its passage is said to have stripped vegetation from the cliffs.

Large snake, camoodie snake, and camudi beings are attached to cliffs, mountainsides, and Mount Roraima; one guards the mountain and another is linked to a path to river water.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257 / BOTH) OMENS, CHABMS, TALISMANS 273 / OMENS, CHABMS, TALISMANS; lines 9272-9368 confidence: high

Old Caribs, Warraus, and Arawaks are reported to say that hunting binas originally came from very large snakes; Caribs name Orupéri and Aramári, Aramári lives in tree tops and can provide binas attracting game and weather, and Warraus say Akawais and Caribs taught them most bina knowledge.

Carib, Warrau, and Arawak accounts link hunting binas to very large snakes, and the Arawak account makes bina plants grow from the burned serpent's ashes.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257 / BOTH) OMENS, CHABMS, TALISMANS 273 / OMENS, CHABMS, TALISMANS; lines 9272-9368 confidence: high

In the Arawak story, people disappear into the forest; a party tracks a victim to two immense silk-cotton trees, where a huge serpent stretches like a bridge, and its fallen flesh looks like dry firewood that triggers the serpent's attack when touched.

In the Arawak story, Oroli lies between two silk-cotton trees like a bridge and seizes people who touch wood-like pieces of its flesh.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 8071-8163 confidence: high

Racumon, one of the first Caribs made by Louquo, was transformed into a large snake with a man's head, sat on a cabatas tree, lived on its fruit, and is now a star.

Racumon is transformed into a large snake with the head of a man and is now a star.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 8165-8236 confidence: high

Arawaks and some Warraus identify two star groups as the Babracote and the Camudi: four bright Pegasus stars form the square babracote frame, and a Scorpio cluster represents the Snake.

The Camudi is identified with the Snake star group and, in the story, the large camudi swallows the younger brother after mistaking him for the son-in-law.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 8470-8546 confidence: high

Rainmaking methods include plunging and soaking cassava stalks in water, washing scrapings from a large alligator tooth, burning a camudi carcass, and the Oyambis belief in killing a snake for rain.

Rain is induced by soaking cassava stalks, washing alligator tooth scrapings, burning a camudi carcass, and killing a snake.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 8470-8546 confidence: high

Rainmaking methods include plunging and soaking cassava stalks in water, washing scrapings from a large alligator tooth, burning a camudi carcass, and the Oyambis belief in killing a snake for rain.

The passage states or reports that a camudi, snake, black kurri-kurri bird, large eagle, and frogs are connected with causing rain.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 8548-8638 confidence: medium

A large camudi high in a tree signals a long dry spell, while a smaller lower serpent signals a shorter one; the kukui hawk presages prolonged dry weather, after which Pomeroon Arawaks shake pepper trees to increase peppers; the warri-kuma, dara bell-bird, and baboon howling indicate sunshine.

A camudi serpent's height in a tree and size are said to correspond to the length of an expected dry spell.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 8640-8731 confidence: low

Chapter outline lists omens, ordeals, hunting and sexual charms, Binas, talismans, and notes hunting Binas originally obtained from a snake.

The chapter outline states that certain hunting Binas were originally obtained from a snake.
read in the book →
Legends and Myths of the Aboriginal Indians of British Guiana ABORIGINAL TRIBES OF GUIANA. S7 / LEGEND OF THE DROUGHT. / LEGEND OF THE GREAT WATERS. / LEGEND OF KOROBONA.; lines 2984-3286 confidence: high

The lake spirit is seen as an immense snake, in human form, and as a man above with serpent form below; speakers wonder who can withstand the dread Wahma's power.

The Wahma appears as an immense snake, a human form, a mixed human-serpent form, and a serpent form while approaching Korobona.
read in the book →
Legends and Myths of the Aboriginal Indians of British Guiana ABORIGINAL TRIBES OF GUIANA. S7 / LEGEND OF THE DROUGHT. / LEGEND OF THE GREAT WATERS. / LEGEND OF KOROBONA.; lines 3288-3456 confidence: medium

The blood-defiled spot remains fragrant; the serpent child is not touched by the usual change of death; the flowered heap begins to heave, and the mother hears that her son will avenge his murder.

The figure is called the serpent child and then identified as the first Carib, a conquering warrior from whom increasing descendants follow.
read in the book →
Legends and Myths of the Aboriginal Indians of British Guiana CONTENTS OF PART V. / INTRODUCTION. / LEGEND OF THE HAIARRI ROOT. / THE GREAT SERPENT'S SKIN.; lines 7313-7412 confidence: high

Birds and mankind combine to kill an immense water serpent that drags beasts, birds, and humans down; warriors gather from towns and birds come to help.

The plot centers on humans and birds joining to kill a destructive water serpent.
read in the book →
Legends and Myths of the Aboriginal Indians of British Guiana INTRODUCTION. / LEGEND OF THE HAIARRI ROOT. / THE GREAT SERPENT'S SKIN. / VARIOUS LEGENDS.; lines 7415-7472 confidence: medium

The passage lists tales of a person crossing the tide on a cayman's back, another who would not turn from a jaguar's track, and one who caught great snakes with a slender cord.

A praised snake-catcher catches great snakes with a slender cord; the note adds cord and forked stick in the case of a kolokonaro snake.
read in the book →
Legends and Myths of the Aboriginal Indians of British Guiana KANAIMA. / ABORIGINAL TRIBES OF GUIANA. 15? / PART V. / CONTENTS OF PART V.; lines 6968-7026 confidence: low

Part V contents list gives page entries including Introduction, Legend of the Bahmoo and the Frog, Haiarri Root, Great Serpent's Skin, Various Legends, The Sorcerer's Daughter, The Demarena, and Origin of the Amazons.

The contents include the title "Great Serpent's Skin."
read in the book →
Legends and Myths of the Aboriginal Indians of British Guiana LEGEND OF THE GREAT WATERS. / LEGEND OF KOROBONA. / LEGEND OF ABORE / THE LEGEND.; lines 3486-3676 confidence: high

The young maid says Wowtah is a spirit and that she herself is also a spirit; spirits can change form, appearing as animals such as bush-hogs, jaguars, dogs, large snakes, and Wowtah as the queen of the frogs.

The helper says both she and Wowtah are spirits, that spirits assume figures at will, and names animal forms including large snakes; Wowtah is linked to the frog queen form.
read in the book →
Legends and Myths of the Aboriginal Indians of British Guiana WARLIKE LEGENDS. / THE CARIB WAR PATH. / THE WAR ON THE ORINOCO. / I. THE FIRST PEOPLE.; lines 4478-4776 confidence: high

The rock says the people can cast off age and renew youth like a serpent gliding clear from its slough.

The rock says the people may cast off age and renew youth like a serpent, but after disobedience states that no one would have seen death had they been faithful.
read in the book →
The Central Caribs The Central Caribs / GEOGRAPHICAL ENVIRONMENT / THE MACUSIS1 / MATERIAL CULTURE; lines 806-911 confidence: low

After about three years, the field is exhausted and overtaken by weeds, shrubs, ant wood, and passion flower; natives return for fruit, but old fields are dangerous because of poisonous snakes and numerous ants in hollow ant-wood stems.

The old field becomes overgrown and is described as dangerous because it is a favored place for poisonous snakes.
read in the book →

greek roman

Myths and Legends of Ancient Greece and Rome ALTARS. / PRIESTS. / SACRIFICES. / ORACLES.; lines 6289-6325 confidence: medium

The oracle-delivering priestess is called the Pythia after the serpent Python, which Apollo killed.

The Pythia is named after Python, a serpent said to have been killed by Apollo.
read in the book →
Myths and Legends of Ancient Greece and Rome ALTARS. / PRIESTS. / SACRIFICES. / ORACLES.; lines 6289-6325 confidence: medium

The priestess was called the Pythia after Python, the serpent killed by Apollo.

The Pythia is named after Python, a serpent killed by Apollo.
read in the book →
Myths and Legends of Ancient Greece and Rome BELLEROPHON. / THESEUS. / OEDIPUS. / THE SEVEN AGAINST THEBES.; lines 8825-8917 confidence: high

At Nemea, the water-short Argives halt near a forest, meet Hypsipile nursing an infant on a tree trunk, and learn that she is a Lemnian queen captured by pirates, sold to Lycurgus, and serving as nurse to his infant son.

The army's search for water leads Hypsipile to leave the infant while guiding the warriors to a secret spring, and a serpent kills the child during the absence.
read in the book →
Myths and Legends of Ancient Greece and Rome BELLEROPHON. / THESEUS. / OEDIPUS. / THE SEVEN AGAINST THEBES.; lines 8825-8917 confidence: high

At Nemea, the Argives seek water, meet Hypsipile nursing Lycurgus' infant son, and she lays the child in the grass before guiding them to a secret spring in the forest.

The army's search for water leads Hypsipile to leave an infant unattended; during the absence a serpent kills the child.
read in the book →
Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 6955-7048 confidence: high

Aetes nails the fleece in the Grove of Ares and dedicates it to the god of War; an oracle says Aetes' life depends on the fleece, so he guards the grove with an immense dragon that never sleeps.

The fleece is kept in the Grove of Ares because Aetes' life depends on its safety, and an immense sleepless dragon guards the entrance.
read in the book →
Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 6955-7048 confidence: high

Aetes nailed the fleece in the Grove of Ares and dedicated it to the god of War; after an oracle said his life depended on the fleece, he guarded the grove entrance with an immense dragon that never slept.

The Golden Fleece is installed in the Grove of Ares and guarded by an immense dragon that never sleeps.
read in the book →
Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7145-7238 confidence: medium

The sons of Phryxus say the Golden Fleece is guarded by a fearful dragon and that king Aetes is cruel, a son of Apollo, and superhumanly strong.

The sons of Phryxus report that a fearful dragon guards the Golden Fleece.
read in the book →
Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7145-7238 confidence: medium

The heroes find four shipwrecked sons of Phryxus, who are Jason's cousins, agree to guide them to Colchis, and report that the Golden Fleece is guarded by a fearful dragon and that Aetes is cruel and superhumanly strong.

The sons of Phryxus report that the Golden Fleece is guarded by a fearful dragon.
read in the book →
Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7240-7332 confidence: high

Aetes sets Jason the task: yoke brazen-footed, fire-breathing oxen made by Hephaestus to an iron plough, till Ares' field, sow dragon teeth, and destroy the armed men that arise.

Jason sows the poisonous teeth of a dragon in furrows, and armed men or giants arise from the field.
read in the book →
Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7240-7332 confidence: high

Medea leads Jason into the sacred grove; the Golden Fleece hangs from the topmost boughs of a tall oak-tree, and a sleepless dragon keeps watch at the foot of the tree.

The Golden Fleece hangs from an oak-tree in a sacred grove while a sleepless dragon keeps watch at the foot of the tree.
read in the book →
Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7240-7332 confidence: high

In the grove, the Golden Fleece hangs from a tall oak-tree; a dreadful sleepless dragon watches at the foot of the tree.

A sleepless dragon keeps watch at the foot of the tree where the Golden Fleece hangs.
read in the book →
Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7240-7332 confidence: high

Aetes' task requires Jason to yoke fire-breathing oxen, plough Ares' field, sow poisonous dragon's teeth, and destroy the armed men that arise.

Jason sows dragon's teeth in furrows, and armed men arise from them.
read in the book →
Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7334-7430 confidence: high

After sailing toward Iolcus, a storm strands the Argonauts on the Syrtes in Libya, a barren desert with venomous snakes said to have sprung from Medusa's blood when Perseus carried it over the plains.

The Libyan desert is said to contain venomous snakes sprung from Medusa's blood when Perseus carried it over the plains.
read in the book →
Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7334-7430 confidence: high

A storm strands the Argonauts on the Syrtes quicksands in Libya, a barren desert inhabited by venomous snakes sprung from Medusa's blood.

The Libyan desert contains venomous snakes said to have sprung from Medusa's blood when Perseus carried her over the plains.
read in the book →
Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7524-7533 confidence: medium

Medea is seen "gliding through the air in a golden chariot drawn by dragons."

Medea departs through the air in a golden chariot drawn by dragons.
read in the book →
Myths and Legends of Ancient Greece and Rome CEREALIA. / VESTALIA. / PART II.--LEGENDS. / CADMUS.; lines 6563-6631 confidence: high

The heifer leads Cadmus to the later site of Thebes, lies down, and Cadmus prepares to sacrifice it by sending followers for libation water from a spring sacred to Ares.

A fierce dragon guards Ares’ spring, kills Cadmus’s retainers, and is slain by Cadmus with his spear.
read in the book →
Myths and Legends of Ancient Greece and Rome CEREALIA. / VESTALIA. / PART II.--LEGENDS. / CADMUS.; lines 6563-6631 confidence: high

Pallas-Athene commands Cadmus to sow the dead dragon’s teeth; armed men arise from the furrows and fight until only five survive.

Athene commands Cadmus to sow the dead dragon’s teeth, from which armed men arise and fight until five remain.
read in the book →
Myths and Legends of Ancient Greece and Rome CEREALIA. / VESTALIA. / PART II.--LEGENDS. / CADMUS.; lines 6563-6631 confidence: medium

After many years Cadmus is deprived of his throne by his grandson Pentheus, retires with Harmonia to Illyria, and after death both are changed by Zeus into serpents and transferred to Elysium.

After death, Zeus changes Cadmus and Harmonia into serpents and transfers them to Elysium.
read in the book →
Myths and Legends of Ancient Greece and Rome CEREALIA. / VESTALIA. / PART II.--LEGENDS. / CADMUS.; lines 6563-6631 confidence: high

Cadmus prepares to sacrifice the heifer and sends followers to fetch libation water from a spring sacred to Ares; a fierce dragon guarding the spring kills them.

A dragon guards Ares' spring, kills Cadmus' followers, and is then slain by Cadmus.
read in the book →
Myths and Legends of Ancient Greece and Rome CEREALIA. / VESTALIA. / PART II.--LEGENDS. / CADMUS.; lines 6563-6631 confidence: medium

Cadmus reigns happily for years, is deprived of his throne by his grandson Pentheus, retires with Harmonia to Illyria, and after death both are changed by Zeus into serpents and transferred to Elysium.

After death, Cadmus and Harmonia are changed by Zeus into serpents and transferred to Elysium.
read in the book →
Myths and Legends of Ancient Greece and Rome CRONUS (SATURN). / SATURN. / RHEA (OPS). / DIVISION OF THE WORLD.; lines 700-744 confidence: medium

The Giants, some serpent-legged and born from earth and Uranus's blood, declare war on the Olympians; Gaea has made them invincible while their feet remain on the ground.

Some Giants are described as having legs formed of serpents.
read in the book →
Myths and Legends of Ancient Greece and Rome CRONUS (SATURN). / SATURN. / RHEA (OPS). / DIVISION OF THE WORLD.; lines 700-744 confidence: medium

Typhon or Typhoeus, youngest son of Tartarus and Gaea, has a hundred heads, terrifying eyes, and frightful voices; he seeks to conquer gods and men, terrifies the gods into fleeing to Egypt and transforming into animals, and is destroyed by Zeus's thunderbolt.

Typhon, a terrifying hundred-headed monster, is destroyed by Zeus with a thunderbolt after opposing gods and men.
read in the book →
Myths and Legends of Ancient Greece and Rome EOS (AURORA). / PHOEBUS-APOLLO. / ROMAN APOLLO. / HECATE.; lines 2717-2760 confidence: high

Hecate appears as a gigantic woman carrying a torch and sword, with snake-formed feet and hair, accompanied by thunder-like voices, shrieks, yells, and howling dogs.

Hecate's feet and hair are described as formed of snakes in her terrifying appearance.
read in the book →
Myths and Legends of Ancient Greece and Rome EOS (AURORA). / PHOEBUS-APOLLO. / ROMAN APOLLO. / HECATE.; lines 2717-2760 confidence: medium

Hecate appears as a gigantic woman with torch and sword; her feet and hair are snakes, and her passage is accompanied by thunderous voices, shrieks, yells, and dogs’ howling.

Hecate’s feet and hair are described as formed of snakes in her fearful apparition.
read in the book →
Myths and Legends of Ancient Greece and Rome FAUNUS. / THE SATYRS. / PRIAPUS. / ASCLEPIAS (AESCULAPIUS).; lines 5661-5710 confidence: high

The Epidaurus statue shows Asclepias as an old bearded man leaning on a staff around which a serpent climbs.

The serpent is the distinguishing symbol of Asclepias and is explained as connected with disease-cure, prudence, and wisdom.
read in the book →
Myths and Legends of Ancient Greece and Rome FAUNUS. / THE SATYRS. / PRIAPUS. / ASCLEPIAS (AESCULAPIUS).; lines 5661-5710 confidence: high

The Epidaurus statue shows Asclepias as an old bearded man leaning on a staff around which a serpent climbs; the serpent is his distinguishing symbol, connected with cures, prudence, and wisdom.

The serpent is identified as Asclepias' distinguishing symbol and is linked with cures, prudence, and wisdom.
read in the book →
Myths and Legends of Ancient Greece and Rome GANYMEDES. / THE MUSES. / PEGASUS. / THE HESPERIDES.; lines 5189-5203 confidence: high

Because the Hesperides taste the golden fruit entrusted to their care, they are deprived of their office, and the terrible dragon Ladon becomes the ever-watchful sentinel of the treasures.

The terrible dragon Ladon becomes the ever-watchful sentinel of the golden-apple treasures.
read in the book →
Myths and Legends of Ancient Greece and Rome HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO. / ROMAN APOLLO.; lines 2666-2715 confidence: medium

The Apollo Belvedere is described as youthful, mostly unclothed except for a short mantle, standing against a tree trunk with a serpent creeping up it, and extending the left arm as if about to punish.

The Apollo Belvedere depicts Apollo standing against a tree trunk with a serpent creeping up it.
read in the book →
Myths and Legends of Ancient Greece and Rome JUPITER. / HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA).; lines 1430-1518 confidence: medium

Athene's armour signifies unassailable virtue; she is contrasted with Ares, arms herself to protect the innocent, fights at Zeus's command, and bears the aegis with dragon scales, serpents, and Medusa's petrifying head.

Athene's aegis is described as a defensive shield covered with dragon scales, bordered by serpents, and bearing Medusa's head.
read in the book →
Myths and Legends of Ancient Greece and Rome JUPITER. / HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA).; lines 1430-1518 confidence: high

The passage distinguishes Athene from Ares, saying her armour signifies virtue and purity and that she takes up arms protectively; it describes the aegis with dragon scales, serpents, and Medusa's petrifying head.

Athene's aegis is bordered with serpents, covered with dragon scales, and bears Medusa's petrifying head.
read in the book →
Myths and Legends of Ancient Greece and Rome NYX (NOX). / THANATOS (MORS) AND HYPNUS (SOMNUS). / MORPHEUS. / THE GORGONS.; lines 4616-4661 confidence: high

The Gorgons are described as frightful winged monsters with scales, snakes for hair, brass hands, boar-tusk teeth, and an aspect that turns beholders to stone.

The Gorgons have snakes instead of hair and are said to petrify beholders; Medusa’s hair is specifically transformed into venomous snakes and her gaze turns people to stone.
read in the book →
Myths and Legends of Ancient Greece and Rome NYX (NOX). / THANATOS (MORS) AND HYPNUS (SOMNUS). / MORPHEUS. / THE GORGONS.; lines 4616-4661 confidence: high

Medusa flees, wanders shunned, passes through Africa where infant snakes drop from her hair, turns those she gazes upon into stone, and dies at the hands of Perseus.

As Medusa wanders through Africa, infant snakes drop from her hair, explaining that land as a hotbed of venomous reptiles according to ancient belief.
read in the book →
Myths and Legends of Ancient Greece and Rome NYX (NOX). / THANATOS (MORS) AND HYPNUS (SOMNUS). / MORPHEUS. / THE GORGONS.; lines 4616-4661 confidence: high

They are described as frightful winged monsters with scaled bodies, snakes for hair, brass hands, boar-like tusks, and the power to turn beholders into stone.

The passage repeatedly links the Gorgons, especially Medusa, with snakes for hair and the ability to turn beholders to stone.
read in the book →
Myths and Legends of Ancient Greece and Rome NYX (NOX). / THANATOS (MORS) AND HYPNUS (SOMNUS). / MORPHEUS. / THE GORGONS.; lines 4616-4661 confidence: high

In Africa, infant snakes fall from Medusa’s hair, which the passage gives as an ancient explanation for that land becoming a hotbed of venomous reptiles.

The passage explains Africa as a hotbed of venomous reptiles because infant snakes fell from Medusa’s hair as she wandered there.
read in the book →
Myths and Legends of Ancient Greece and Rome PLUTUS. / MINOR DIVINITIES. / THE HARPIES. / ERINYES, EUMENIDES (FURIAE, DIRAE).; lines 4404-4453 confidence: high

The Furies are represented with wings, black bodies, blood dripping from their eyes, snakes in their hair, and a dagger, scourge, torch, or serpent in their hands.

Their representations include snakes in their hair, a serpent in the hand, and later a snake-shaped wand of office.
read in the book →
Myths and Legends of Ancient Greece and Rome RETURN OF THE GREEKS FROM TROY. / PRONOUNCING INDEX. / A COMPLETE COURSE IN THE STUDY OF ENGLISH. / NOTES; lines 11775-11823 confidence: high

“Echidna was a bloodthirsty monster, half maiden, half serpent.”

Echidna is described as a monster combining maiden and serpent forms.
read in the book →
Myths and Legends of Ancient Greece and Rome RETURN OF THE GREEKS FROM TROY. / PRONOUNCING INDEX. / A COMPLETE COURSE IN THE STUDY OF ENGLISH. / NOTES; lines 11775-11823 confidence: high

"Echidna was a bloodthirsty monster, half maiden, half serpent."

Echidna is described as a bloodthirsty monster, half maiden and half serpent.
read in the book →
Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 confidence: high

Leto, loved by Zeus, is persecuted by jealous Hera, who sends Python to torment her; Zeus brings Leto to Delos, fixes the floating island to the sea-bottom with adamant chains, and Leto gives birth there to Apollo and Artemis.

Hera sends the dreadful serpent Python to terrify and torment Leto before Leto reaches Delos and gives birth.
read in the book →
Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 confidence: high

Leto is loved by Zeus, persecuted by jealous Hera, and tormented by the serpent Python sent by Hera.

Hera sends Python, a dreadful serpent, to terrify and torment Leto, who is loved by Zeus and later gives birth on Delos.
read in the book →
Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7587-7685 confidence: high

Hera sends two venomous snakes into Alcmene's chamber; the infant Heracles strangles them, and Amphitryon consults Tiresias, who identifies divine origin and foretells a great future.

The infant Heracles strangles two venomous snakes sent into his chamber by Hera.
read in the book →
Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7587-7685 confidence: high

After learning whom she nursed, Hera sends two venomous snakes into Alcmene's chamber; the infant Heracles wakes and strangles both, one in each hand.

Two venomous snakes are sent into the child's chamber, and Heracles strangles both.
read in the book →
Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7687-7783 confidence: high

The second task is to slay the Hydra, a monster serpent, offspring of Typhon and Echidna, with nine heads, one immortal, which damages the herds near Lerna.

The Hydra is a monster serpent with nine heads; its heads regenerate until Iolaus uses fire while Heracles cuts them off.
read in the book →
Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7986-8074 confidence: medium

The eleventh labour is to bring the golden apples of the Hesperides from a sacred tree given by Gaea to Hera; the tree is guarded by the Hesperides and a sleepless hundred-headed dragon, and Heracles does not know its location.

A hundred-headed dragon guards the tree of the golden apples and deters intruders by constant hissing.
read in the book →
Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7986-8074 confidence: medium

The eleventh task is to bring the golden apples of the Hesperides from a tree given by Gaea to Hera at Hera's marriage with Zeus; the Hesperides and a sleepless hundred-headed dragon guard it.

A sleepless hundred-headed dragon guards the sacred tree and warns off intruders with constant hissing.
read in the book →
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.

The apple-guardian dragon and Cerberus' snakes and dragon tail link dangerous guardianship with serpentine or draconic forms.
read in the book →
Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8076-8168 confidence: medium

Cerberus is described as a monster dog with three heads, poison-dripping jaws, venomous snakes for hair, and a dragon tail.

Cerberus has venomous snakes and a dragon tail and is physically subdued by Heracles at Acheron.
read in the book →
Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9323-9415 confidence: high

Before sailing, sacrifices are made on the seashore; a serpent climbs a plane-tree, devours nine young sparrows and their mother, and is turned into stone by Zeus.

A serpent devours nine young birds and their mother, is turned to stone by Zeus, and Calchas interprets the event as predicting nine years of war and victory in the tenth.
read in the book →
Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9323-9415 confidence: high

During shore sacrifices, a serpent ascends a plane-tree, devours nine young sparrows and their mother, is turned into stone by Zeus, and is interpreted by Calchas as foretelling Troy's fall in the tenth year.

A serpent devours birds, is turned to stone by Zeus, and Calchas interprets the event as foretelling nine years of war and victory in the tenth.
read in the book →
Myths and Legends of Ancient Greece and Rome THETIS. / LEUCOTHEA. / THE SIRENS. / ARES (MARS).; lines 3568-3630 confidence: medium

Eris is represented as angry and menacing, with dishevelled hair, a poniard, a hissing adder, a burning torch, torn dress, snakes in her hair, and is invoked only for evil purposes.

Eris is depicted with a hissing adder, venomous snakes in her hair, and a burning torch.
read in the book →
Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2279-2363 confidence: high

Apollo descends to earth to interpret his father's will, searches for an oracle site, and reaches a secluded oracle near Parnassus and Crissa formerly held by Gaea and Themis and guarded by Python.

Python is a huge serpent guarding the oracle and terrorizing the region; Apollo kills him with arrows and frees the people.
read in the book →
Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2279-2363 confidence: high

The oracle is guarded by the huge serpent Python, a scourge of the neighborhood and terror of men and cattle.

Apollo kills the serpent Python guarding the oracle and thereby frees the surrounding land and people.
read in the book →
Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2529-2596 confidence: medium

Orpheus marries Eurydice, a lovely nymph and daughter of the sea-god Nereus; their love and marriage are described as happy but short-lived.

Aristaeus forcibly tries to take Eurydice from Orpheus; while fleeing, Eurydice is bitten by a venomous snake and dies.
read in the book →
Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2529-2596 confidence: high

Orpheus marries Eurydice, daughter of Nereus; Aristaeus tries to take her, she flees, is bitten by a venomous snake, dies, and Orpheus laments.

A venomous snake concealed in grass bites Eurydice’s foot, causing her death.
read in the book →
Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 confidence: high

The invisibility helmet and winged sandals help Perseus escape the Gorgons; while he flies over Libya, blood from Medusa's head falls onto the sands and produces many-coloured snakes.

Drops of Medusa's blood fall on Libyan sands and produce many-coloured snakes.
read in the book →
Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6736-6832 confidence: high

Perseus proposes to Cepheus that he will slay the dragon if Andromeda becomes his bride; Cepheus agrees, and Perseus comforts Andromeda at the rock before assuming the helmet of Aides and mounting into the air.

Andromeda is presented as the dragon's victim; Perseus agrees to slay the dragon, confronts the sea monster, and delivers her.
read in the book →
Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6736-6832 confidence: high

Perseus proposes to Cepheus that he will slay the dragon if Andromeda becomes his bride; Cepheus agrees, and Perseus comforts Andromeda before using the helmet of Aides and rising into the air.

Perseus agrees to slay the dragon for Andromeda's hand and delivers her from the sea monster.
read in the book →

native american northeast woodlands

Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa MEMOIR 71 / CONTENTS. / CHAPTER I. / CHAPTER II.; lines 186-336 confidence: high

The contents list Lynx and his two wives, Seal Rock in Lake Timagami, Rabbit, Lynx, and Fisher, Snaring the Sun, Homo Excrementi, the origin of Snakes, and Muskrat warning the Beaver.

The contents include a title, the origin of Snakes.
read in the book →
Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1773-1880 confidence: low

Nenebuc has his bow and arrow, sees a great snake, and shoots it with his arrow.

Nenebuc sees a great snake and shoots it with his arrow.
read in the book →
Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1883-1991 confidence: high

A big snake became a high rocky ridge south of Smoothwater Lake; Smoothwater Lake is identified as the scene of the world transformation.

The passage states that a big snake became a high rocky ridge south of Smoothwater Lake.
read in the book →
Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 2381-2471 confidence: medium

Wemicus proposes sliding at a hill with poisonous snakes; the wife gives her husband magic tobacco in a split stick, which prevents the snakes from biting him.

The wife gives magic tobacco in a split stick, and holding it in front of himself prevents the poisonous snakes from biting the son-in-law.
read in the book →
Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 3518-3627 confidence: high

A man who wants to cross a lake but has no canoe asks a big Snake in the water to carry him; the Snake agrees but says he fears lightning and wants warning if it thunders.

The big Snake is struck by lightning, broken into numberless pieces, and those pieces become the small snakes seen today.
read in the book →
Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 3518-3627 confidence: medium

A man who wants to cross a lake but has no canoe asks a big Snake in the water to carry him; the Snake agrees but says he fears lightning and wants warning if it thunders.

The man crosses a lake on the Snake's back while thunder and lightning occur, and the Snake is harmed just as the man reaches safety.
read in the book →
Notes on the Eastern Cree and Northern Saulteaux MONTHS AND SEASONS. / DIRECTIONS AND WEATHER CUSTOMS. / SOCIAL ORGANIZATION. / RELIGION.; lines 7861-7961 confidence: high

The rattlesnake and natawa exist from the beginning of the world; the rattlesnake becomes jealous of the natawa and challenges it to test poison on mankind; the natawa hesitates but accepts after taunts.

The origin account centers on two primordial snakes whose poison contest results in a human death and establishes the rattlesnake's warning rattle and human hostility toward it.
read in the book →
Notes on the Eastern Cree and Northern Saulteaux MONTHS AND SEASONS. / DIRECTIONS AND WEATHER CUSTOMS. / SOCIAL ORGANIZATION. / RELIGION.; lines 7963-8050 confidence: high

At the son's grave, an enormous rainbow-striped snake ascends from the earth, commands the old man to return on the third day, lift a serpent three times by the horns with words of adoration, and says a manitou will teach the Metawin or tent of life and rites from the happy hunting grounds, center of earth, and depths of waters.

A great serpent commands the rite, appears as a horned serpent, and changes into a white-haired spiritual teacher who instructs the chieftain.
read in the book →
Notes on the Eastern Cree and Northern Saulteaux SOCIAL ORGANIZATION. / RELIGION. / MORTUARY CUSTOMS. / NORTHERN SAULTEAUX TALES.; lines 8574-8669 confidence: high

Omishus calls to the great water snakes that he feeds them his little son; a horned snake approaches the young man, ferries him toward shore by its horns, then drops him and flees when thunder and lightning come near.

A great horned snake living in the water approaches the young man, ferries him by its horns, and flees from thunder and lightning.
read in the book →
Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 1984-2074 confidence: high

The route is described as blocked by a deadly Pine Tree, two huge Rattlesnakes, two S'hagodiyoweqgowa at a rock opening, two Blue Herons who cry an alarm from a riverbank, and a dried human skin on a tree that sings a warning.

Two huge Rattlesnakes guard the pathway and can kill intruders, but accept chipmunks from the boy.
read in the book →
Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2162-2250 confidence: medium

The next tale is titled 'The Woman Who Married a Great Serpent' and introduces a woman and her proud only daughter, who rejects many warriors' marriage proposals.

The tale title names a woman marrying a Great Serpent, and the excerpt introduces an unusually beautiful man who appears in the forest and says he has come to marry the daughter.
read in the book →
Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2252-2342 confidence: high

The young woman reports the proposal to her mother; the mother tells her to decide for herself; the woman chooses to become the man's wife, and the mother agrees to the marriage.

The husband first appears as a handsome man and spouse, then the wife encounters him as a tremendous serpent; he later returns in handsome form and asks whether she feared him.
read in the book →
Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2252-2342 confidence: medium

The husband asks his wife to accompany him to his lodge, gives her mother a beautiful wampum sash as the sign of marriage, and takes the wife to a lodge in a clearing.

The wife is taken to the husband's lodge, hears strange sounds, sees serpent forms, and later regards the place as terrible and seeks escape.
read in the book →
Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2252-2342 confidence: high

The woman sees that she had been in water; a black cloud, Lightning, Thunder's arrows, and Wind-driven waves appear. Her grandfather kills a great serpent by blasting and shooting the bunch of hearts, killing the serpent and his progeny; other men resembling the grandfather thank her.

A black cloud, Lightning, Thunder's arrows, Wind-driven water, and the grandfather's lightning and arrows accompany the killing of the great serpent.
read in the book →
Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2344-2448 confidence: high

The old man rubs the young woman with orenda-fortified hands; young serpents crawl from her and are killed; he tells her she is well.

Young serpents crawl out of the young woman's body after the old man rubs her with orenda, and the serpents are killed.
read in the book →
Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2344-2448 confidence: medium

The party enters a lodge; a white-haired old man thanks the young woman for helping kill the great serpent and its progeny.

The young woman is thanked for helping kill the great serpent and later kills the bloodsucker that the old man's sons cannot kill; the hosts heal, feed, empower, and return her.
read in the book →
Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 3157-3247 confidence: high

In 'The Snake with Two Heads,' a boy who shoots birds finds a snake with a head at each end and feeds bird portions to both mouths, then decides to hunt birds to feed it.

The snake has a head at each end, grows through feeding, eats the boy's sister, encircles the village, and devours people.
read in the book →
Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7824-7920 confidence: high

Two transfigured warriors are told to use all their orenda against the enchanted rock; afterward the old man who transformed them appears carrying the head of an enormous horned snake, and the warriors say the snake is dead.

The warriors use all their orenda on the enchanted rock, after which the old man returns carrying the horned snake's head and the warriors say the great horned snake is dead.
read in the book →
Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7922-8014 confidence: high

A female speaker says chestnuts grow at the eastern end of the world; near the tobacco are many wizards. The route has a river with trees as a crossing, two attacking rattlesnakes, a steep rocky mountain with one pass, two S'hagodiyoweqgowa, two alarm-giving men, a singing woman on a platform, and wizards who kill approaching strangers.

Two great rattlesnakes, one on each side of the path, attack everyone who travels that way.
read in the book →
Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8205-8300 confidence: high

At the river crossed by a tree, two rattlesnakes rattle; Hodadenon catches two Tsohoqgwais, gives one chipmunk to each snake, says they are free and must leave, and the snakes run away.

Two rattlesnakes rattle at the tree crossing over the river and must be dealt with before Hodadenon continues.
read in the book →
Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 9165-9259 confidence: high

The husband finds his wife asleep with a great rattlesnake among the skins; as he tries to pull it away, it disappears into her body, and he later separates from her.

A rattlesnake disappears into the woman's body; afterward two later husbands are found dead after marriage, and a dead snake is later expelled from her person.
read in the book →
Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 9165-9259 confidence: high

After her mother tells her what was learned, the woman is ashamed and goes over Niagara Falls in a canoe; Hinon, dwelling under the Falls, takes her from the water to his home and gives medicine.

Hinon prepares medicine, gives it to the woman, causes a dead snake to drop from her person, then roasts and eats the snake.
read in the book →
Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23977-24073 confidence: low

The next legend is introduced as concerning an anthropomorphic tribe of rattlesnakes; ancient Oneida country is said to have subterranean caverns inhabited by various tribes of men.

The next legend is introduced as concerning anthropomorphic rattlesnakes and subterranean caverns inhabited by tribes of men.
read in the book →
Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 24170-24253 confidence: high

At daybreak the hunter sees a huge female rattlesnake coiled asleep at each post and divines that they are the four women who tormented him; the snakes crawl into the thickets.

The four pursuing women are seen at dawn as huge female rattlesnakes, the aged host appears as a huge rattlesnake, and the old woman is described as having assumed human form again.
read in the book →
Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 13332-13416 confidence: high

Hononeowanen tells Doonongaes to come out; Doonongaes turns into a snake, is recognized as one of Hononeowanen’s people, claims to be chief and most powerful, and lies about overpowering a powerful western person.

Doonongaes turns into a snake during the encounter with Hononeowanen and later turns himself into a man before entering another village.
read in the book →
Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 13418-13510 confidence: high

Doonongaes chooses to go westward, finds a spring, sees a reflection like his wife Hawiqson(t), runs south in fear, grows weak from hunger, and changes from a man into a great snake.

The passage explicitly states that Doonongaes changed from a man into a great snake and continued traveling.
read in the book →
Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11150-11247 confidence: medium

The man tells the woman she has become his wife and cannot help herself; they descend a precipice to a large rock opening near his home.

The husband first appears as a man, but Hinon says he is a great horned snake, and the woman later recognizes the horned snake as her husband.
read in the book →
Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11150-11247 confidence: high

An old man tells the woman not to fear, says he was sent to warn her, identifies her husband as a great horned snake, and instructs her to sit in a high place and watch while he kills the husband and destroys the lodge.

Hinon warns the woman about her serpent husband, tells her he will kill him and destroy the lodge, and the horned snake is killed when thunder and lightning destroy the rocks.
read in the book →
Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16296-16391 confidence: medium

The tenth and youngest son, Othegwenhda, asks to follow; his mother warns him about four old brothers living on the road, called Hadiiades or Blacksnakes, who have great magic.

The mother identifies four old brothers on the road as Hadiiades, glossed as Blacksnakes, and says they have great magic.
read in the book →
Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16394-16488 confidence: high

Ot'hegwenhda goes north to a lodge where four old brothers, Hadiiades or Blacksnakes, sit smoking in the four corners; he peeps through a crack and thinks of killing them or burning the lodge.

The four old brothers are explicitly identified as Hadiiades, glossed as Blacksnakes, and function as Ot'hegwenhda’s adversaries.
read in the book →
Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16585-16677 confidence: high

At a small opening on the northern trail, a whirlwind causes Ot'hegwenhda to shelter by a great maple tree; an Onwi or Winged Snake carried by the whirlwind strikes the tree and dies.

Winged snakes arrive in whirlwinds and are destroyed when they rush into a fire made across their trail.
read in the book →
Seneca Fiction, Legends, and Myths HIWITT. / BBWITT. / HBWITTJ / BBWITT,; lines 27786-27882 confidence: high

A huge serpent with formidable horns appears; a host says that if it permanently emerged from the earth it would bring misfortune and many human deaths, and that preventing this is one of their duties.

A horned serpent is said to threaten misfortune and human death if it emerges, and the hosts or men of Thunder pursue, strike, and kill it amid thunder and lightning.
read in the book →
Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 13696-13788 confidence: high

Doonongaes travels north, turns into a long horned snake when tired, hides underground from a thundercloud he attributes to Hinon, later changes into a snake to cross a river and lake, and becomes a man again.

Doonongaes changes into a long horned snake when tired, to enter water, and later to tear Cyclone apart; he also changes back into a man.
read in the book →
Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 13696-13788 confidence: medium

Doonongaes travels north, turns into a long horned snake when tired, hides underground from a thundercloud he attributes to Hinon, later changes into a snake to cross a river and lake, and becomes a man again.

When a black cloud with rain and thunder appears, Doonongaes, who has been traveling as a horned snake, thinks Hinon wants to kill him and hides underground.
read in the book →
Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 14196-14290 confidence: high

At the western end of the earth, Haiwanenqgwi becomes a snake and enters the water; thunder and lightning halt him, he says Hinon wants to kill him, changes into a Hahnowa, and the sky clears as he reaches Stone Island.

At the western edge of the earth, Haiwanenqgwi assumes the form of a snake and enters the water to reach an island.
read in the book →
Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 20153-20255 confidence: high

A medicine-man ties a man's hair around a snake's neck, seals the snake underground under a stone, and the man weakens and dies when the snake weakens and dies.

A target's hair is tied to a snake; the snake is sealed underground, and the target weakens and dies as the snake weakens and dies.
read in the book →
Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 20257-20358 confidence: medium

A man left with his wife's body hears crunching and eating; after he reports it, investigators find bodies eaten and a deep hole into the ground, attributed to a great serpent; the Seneca cease that burial method.

Investigators find eaten bodies and a deep hole into the ground said to have been made by a great serpent.
read in the book →
Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 18314-18420 confidence: low

In the opening of 'The Great Worm and Hikon,' a boy hunting in the woods sees a large many-colored worm on a tree limb and later feeds it bird flesh on a stick.

The passage describes a large many-colored worm that grows very long and thick into a huge monster; this supports a cautious serpent-like classification by form, not by explicit naming.
read in the book →
Seneca Fiction, Legends, and Myths K0TE8 797 / K0TB8 799 / NOTES 807 / KOTBB . 809; lines 46929-47012 confidence: low

“This story resembles No. 11, ‘The Snake with Two Heads,’ in some of its details.”

The passage says the story resembles No. 11, “The Snake with Two Heads,” in some details.
read in the book →
Seneca Fiction, Legends, and Myths KOTBS 795 / K0TE8 797 / K0TB8 799 / NOTES 807; lines 46766-46926 confidence: high

A note describes a whirlwind of snakes as a weird conception.

The note explicitly mentions a whirlwind of snakes as a story conception.
read in the book →
Seneca Fiction, Legends, and Myths MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT / SS?SJ FICTION 181; lines 4473-4578 confidence: high

A Great Blacksnake coils itself up, brings the young man safely to the top, and disappears.

The Great Blacksnake coils itself upward, brings the young man safely to the top, and disappears.
read in the book →
Seneca Fiction, Legends, and Myths NOTES / NOTES 793 / KOTBS 795 / K0TE8 797; lines 46487-46548 confidence: high

Seneca and other Iroquoian peoples are said to believe in a monstrous horned serpent species dwelling in deep rivers, lakes, and springs and coming on land for prey and sunshine.

The notes describe a firmly held belief in monstrous buck-horned serpents living in deep rivers, lakes, and springs.
read in the book →
Seneca Fiction, Legends, and Myths NOTES / NOTES 793 / KOTBS 795 / K0TE8 797; lines 46487-46548 confidence: medium

Seneca and other Iroquoian peoples are said to believe in a monstrous horned serpent species dwelling in deep rivers, lakes, and springs and coming on land for prey and sunshine.

The horned serpent is said to come on land for prey and to bask in sunshine.
read in the book →
Seneca Fiction, Legends, and Myths NOTES / NOTES 793 / KOTBS 795 / K0TE8 797; lines 46487-46548 confidence: high

Mythical horned serpents are reputed to take human form and faculties and sometimes marry humans; their stories are told around winter lodge fires, because in winter the reptiles hibernate and cannot overhear, making the legends partly sacred or tabooed.

The mythical horned serpents are reputed to assume human form and faculties and sometimes marry among humans.
read in the book →
Seneca Fiction, Legends, and Myths NOTES / NOTES 793 / KOTBS 795 / K0TE8 797; lines 46487-46548 confidence: high

The serpents' potent orenda is said to be usually inimical to humans, sometimes infecting their waters so that water defends them; stories repeat that a hero attacking such a serpent is attacked by a flood from its water, which soon spends itself.

The notes say serpent-infected waters may attack a hero as a flood when the serpent is attacked.
read in the book →
Seneca Fiction, Legends, and Myths NOTES 793 / KOTBS 795 / K0TE8 797 / K0TB8 799; lines 46551-46655 confidence: medium

A reference to the power of becoming alive again is said to very probably rest on reptile hibernation and skin-shedding, indicating change of bodies.

The note links a power of becoming alive again with reptile hibernation and skin-shedding, described as change of bodies, and nearby notes list named snakes and the Great Serpent.
read in the book →
Seneca Fiction, Legends, and Myths NOTES 793 / KOTBS 795 / K0TE8 797 / K0TB8 799; lines 46551-46655 confidence: high

The notes list names for the water snake, milk snake, a large serpent in Iroquoian mythic lore called the Great Serpent, a meadowlark epithet, and a probable copperhead called Big Head.

A named large serpent is glossed as the Great Serpent and identified as part of Iroquoian mythic lore.
read in the book →
Seneca Fiction, Legends, and Myths NOTES 793 / KOTBS 795 / K0TE8 797 / K0TB8 799; lines 46657-46763 confidence: high

A statement is explained as referring to long fasting periods enforced on snakes and other reptiles by hibernation.

The note explicitly links a statement to long fasting periods enforced on snakes and other reptiles by hibernation.
read in the book →
Seneca Fiction, Legends, and Myths Part 2 / SENEGA FICTION, LEGENDS, AND MYTHS / S55S1 LEQBNDB 497 / CUBTIN.; lines 22404-22502 confidence: high

The boy begins his journey, finds a narrow path leading directly westward, hears rattle-like sounds, and finds two huge rattlesnakes blocking the path.

Two huge rattlesnakes stand on opposite sides of the narrow path and block the boy's passage until he feeds and dismisses them.
read in the book →
Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 3475-3587 confidence: high

A young wife at a hunting lodge catches fish in a stream, cooks and eats some, becomes thirsty, drinks repeatedly from the stream, and sees that she is turning into a snake.

The wife eats fish, drinks from the stream, and changes into a snake.
read in the book →
Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 3475-3587 confidence: high

The husband sees his wife’s lower body become snake-like; she explains the fish, says she must go to the lake to fight a serpent, and tells him to burn tobacco for her success.

The transformed wife goes to a lake to fight a serpent and asks the husband to burn tobacco for her success; she conquers the serpent.
read in the book →
Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 3691-3795 confidence: high

The opening of "A Great Snake Battle" says a hunter torments a rattlesnake with bark, fastens it to the ground, builds a fire, challenges the snake people to fight, burns the snake, and torments other snakes similarly.

A hunter tortures and burns a rattlesnake while saying, 'We shall fight,' as a challenge to the snake people, and he torments other snakes in the same way.
read in the book →
Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 3797-3892 confidence: high

A man sees many kinds of snakes going in one direction and hears them say they will battle in four days because Djisdaah challenged them.

The passage presents organized snakes who hold council, gather in great numbers, attack a village, and are led by a snake chief.
read in the book →
Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 3797-3892 confidence: medium

A giant snake chief emerges from the ground and says the snakes will go home if humans never call a man Djisdaah and do not maltreat his people; the chief agrees.

The giant snake chief says the snakes will leave if humans agree, for as long as the world stands, not to call any man Djisdaah and not to maltreat snakes.
read in the book →
Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 4388-4470 confidence: high

The elder brother remembers a dream in which an enormous blacksnake promised help, calls to it, and the blacksnake lowers its tail into the hollow trunk for him to seize.

The blacksnake comes when called and lowers its tail into the hollow tree for the trapped elder brother to seize.
read in the book →
Seneca Fiction, Legends, and Myths UBGBKDS / LBOENDB / LBOBND8 / NOTES; lines 46268-46335 confidence: medium

The note says guardians of the pathway to the Lodge of the Seven Sisters also occur in other recitals, including the human soul’s journey to the Land of Souls, and lists a venomous tree, two rattlesnakes or monsters, two Benign Wind Gods, two Blue Herons, and an inflated human skin watcher.

The passage lists rattlesnakes among pathway obstacles and states that Thunder Man and his sons fed on the flesh of serpents.
read in the book →

persian

Persian Literature, Volume 1 BAHMAN / HMAI AND THE BIRTH OF DRB / DRB AND DR / SIKANDER; lines 13933-14037 confidence: medium

Sikander reaches a strange populous place, sees a lofty mountain, encounters a terrible guardian-dragon at its foot, and slays it.

Sikander fearlessly kills a terrible guardian-dragon located at the foot of a mountain described as reaching to the stars.
read in the book →
Persian Literature, Volume 1 CAPTURE OF THE BRAZEN FORTRESS / THE DEATH OF ISFENDIYR / THE DEATH OF RUSTEM / BAHMAN; lines 13335-13446 confidence: high

Bahman rules until he is bitten by a snake and dies from its venom in the eighth year of his reign. Though he has a son named Sassn, he gives the crown and throne to his wife Hma and sets conditions for succession depending on Hma's child.

Bahman dies after a snake bite whose venom cannot be remedied.
read in the book →
Persian Literature, Volume 1 GARSHSP / KAI-KOBD / KAI-KS / THE SEVEN LABORS OF RUSTEM; lines 4158-4278 confidence: high

Third stage: at midnight an eighty-yard dragon-serpent emerges from the forest; Rakush repeatedly wakes Rustem by neighing and striking the ground, but the dragon vanishes until providential light reveals it.

The third stage centers on an enormous dragon-serpent that attacks at night and is killed by Rustem with Rakush's help.
read in the book →
Persian Literature, Volume 1 HSHENG / TAHMERS / JEMSHD / MIRTS-TZ, AND HIS SON ZOHK; lines 1030-1151 confidence: high

News that Zohak keeps two devouring serpents causes widespread dread; Persian nobles abandon Jemshid, ally with Arab troops, and Jemshid is defeated while Zohak gains the crown.

Zohak keeps two devouring serpents near him, and news of them produces widespread dread that contributes to nobles abandoning Jemshid.
read in the book →
Persian Literature, Volume 1 HSHENG / TAHMERS / JEMSHD / MIRTS-TZ, AND HIS SON ZOHK; lines 1384-1512 confidence: high

Zohk's cruelty and oppression are described as intolerable; he constantly sheds blood, the serpents are fed on human brains, and every day two youthful victims bleed while warriors and slaves are sacrificed alike.

The passage states that the serpents are fed on human brains and that two youthful victims bleed each day, with warriors and slaves sacrificed alike.
read in the book →
Persian Literature, Volume 1 HSHENG / TAHMERS / JEMSHD / MIRTS-TZ, AND HIS SON ZOHK; lines 902-1028 confidence: high

Zohk offers Ibls whatever he desires; Ibls asks to kiss the monarch's naked shoulder, receives permission, kisses it, and vanishes.

Two black serpents spring from Zohk's shoulder immediately after Ibls kisses it.
read in the book →
Persian Literature, Volume 1 INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB / THE STORY OF SAIWUSH; lines 7278-7370 confidence: high

Afrsiyb dreams of a serpent-filled forest, countless eagles, parched ground, a whirlwind destroying tent and banners, rivers of blood, his army butchered, his captivity before Ks, and a young dagger-wielding attacker.

Afrsiyb dreams of serpents, eagles, parched earth, a whirlwind, blood, defeat, captivity, and a dagger wound, and treats the vision as serious enough to consult astrologers.
read in the book →
Persian Literature, Volume 1 INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB / THE STORY OF SAIWUSH; lines 8269-8388 confidence: medium

Ts and Gdarz trade lineage insults. Gdarz says he is proud of kinship with Kavah the blacksmith, who tore up the name-roll of the fiend Zohk, freed Persians from devouring serpents, raised the banner, and brought about the prosperous rule of Feridn.

Gdarz praises Kavah the blacksmith for tearing up the name-roll of the fiend Zohk, freeing Persians from devouring serpents, raising a banner, and enabling Feridn's virtuous rule.
read in the book →
Persian Literature, Volume 1 JEMSHD / MIRTS-TZ, AND HIS SON ZOHK / KAVAH, THE BLACKSMITH / FERIDN; lines 1789-1865 confidence: medium

The army and people rebel when they hear of Feridun's success and are horrified by Zohak's cruelty in providing food for the accursed serpents; they embrace the new king's cause.

Zohak's cruelty in providing food for the accursed serpents causes horror among soldiers and people.
read in the book →
Persian Literature, Volume 1 MINCHIHR / ZL, THE SON OF SM / THE DREAM OF SM / RDBEH; lines 2689-2810 confidence: medium

Zl relates his love for Mihrb's daughter; the Mbids disapprove because the chief of Kbul is of the family of Zohk, the serpent-king, and recommend that Zl write to Sm.

The Mbids disapprove of the proposed union because the chief of Kbul is of the family of Zohk, the serpent-king.
read in the book →
Persian Literature, Volume 1 MINCHIHR / ZL, THE SON OF SM / THE DREAM OF SM / RDBEH; lines 2812-2927 confidence: high

Minchihr fears ruin to Persia from the influence of Zl and Mihrb, because Feridn had purified the world from Zohk and Mihrb descends from that tyrant.

Mihrb is associated with Zohk and called of the serpent-race; Minchihr fears that this lineage may revive earlier abominations and endanger Persia.
read in the book →
Persian Literature, Volume 1 MINCHIHR / ZL, THE SON OF SM / THE DREAM OF SM / RDBEH; lines 2812-2927 confidence: high

Sm claims long service and says he destroyed a mighty monster whose jaws depopulated half the land and left the country without living inhabitants.

Sm describes a monstrous being whose devouring jaws depopulate the land; he kills it with arrows and a battle-axe, after which the world regains peace and comfort.
read in the book →
Persian Literature, Volume 1 Persian Literature, Volume 1 / PERSIAN LITERATURE / SPECIAL INTRODUCTION; lines 392-462 confidence: medium

Hafiz is called the greatest Persian lyric poet; war and strife leave no trace in his poems; he is tied to Shiraz, made one recorded trip to Yezd, wore Dervish garb, and is associated with the saying that the ascetic is the serpent of his age.

A saying attributed to Hafiz equates the ascetic with the serpent of his age.
read in the book →
Persian Literature, Volume 1 TAHMERS / JEMSHD / MIRTS-TZ, AND HIS SON ZOHK / KAVAH, THE BLACKSMITH; lines 1633-1743 confidence: high

Kavah is a strong and brave blacksmith; on the day two children are to be killed to feed the serpents, he asks why his children's brains are given as serpent-food, and the king releases his sons.

Two of Kavah's children are selected to be killed so their brains can feed the serpents.
read in the book →
Persian Literature, Volume 1 THE DEATH OF KAI-KHOSRU / LOHURSP / GUSHTSP, AND THE FAITH OF ZERDUSHT / THE HEFT-KHAN OF ISFENDIYR; lines 11737-11850 confidence: medium

Kurugsar describes the next danger as an enormous dragon with power to fascinate, fire around it, mountain-like bulk, a fearful roar, white poison-foam, and devouring jaws in the wilderness.

Kurugsar describes an enormous dragon with fire and poison, and the dragon attempts to swallow the horses and car before being wounded and choked by the armed machine.
read in the book →
Persian Literature, Volume 1 THE DIVAN / THE SHH NMEH / FIRDUSI / INTRODUCTION; lines 549-592 confidence: high

The passage describes a fantastic crowd of demons, peris, and necromancers as the supernatural machinery of the Shh Nmeh, and cites serpents that grew from King Zohk's shoulders.

The passage cites the serpents that grew from the shoulders of King Zohk.
read in the book →
Persian Literature, Volume 1 THE EXPEDITION OF GDARZ / THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU / LOHURSP; lines 10944-11029 confidence: medium

The king requires Ahrun to destroy a dragon on a neighboring mountain; Ahrun seeks Gushtsp's help, and Gushtsp confronts the fire-breathing dragon with arrows and a specially prepared dagger.

A hideous dragon occupies a neighboring mountain, emits flames, is subdued with arrows and a special weapon, and is killed by Gushtsp.
read in the book →
The Persian Literature, Volume 2, The Gulistan CHAPTER VII / XVIII / CHAPTER VIII / XVIII; lines 4132-4180 confidence: medium

The text says the death of a wicked man delivers mankind from his mischief and the wretch from God’s vengeance; it warns against balsam for the wicked and against compassion for a snake.

The warning against compassion toward the wicked is supported by the image of pity for a snake, called a pest of the sons of Adam.
read in the book →
The Persian Literature, Volume 2, The Gulistan CHAPTER VII / XVIII / CHAPTER VIII / XVIII; lines 4132-4180 confidence: medium

The passage says killing a wicked man frees others from harm and the wicked man from God's vengeance; it also warns against compassion toward a snake.

The passage explicitly uses compassion toward a snake as a warning against aiding the wicked.
read in the book →
The Persian Literature, Volume 2, The Gulistan THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 335-432 confidence: medium

The king rejects the intercession, saying the virtuous cannot illuminate the radically vicious and using metaphors of worthless education, a wicked tree, fire and embers, a viper's young, water on a willow twig, and sugar from common cane.

The king says that killing a viper while fostering its young would not be rational, as part of his argument against sparing the robber youth.
read in the book →
The Persian Literature, Volume 2, The Gulistan THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 737-821 confidence: low

The narrator compares false accusation to snakebite with a delayed antidote, then warns that spies and informers may accuse even a morally upright person before the king.

The narrator uses the image of snakebite where a delayed antidote may arrive too late.
read in the book →
The Persian Literature, Volume 2, The Gulistan XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3846-3931 confidence: medium

The cazi says worldly goods are mixed with danger, listing rose and thorn, wine and qualm, treasure and dragon, pearl and shark, honey and death’s sting, and Satan before Paradise.

The cazi states that hidden treasure has a guardian dragon as one of several images of worldly advantage accompanied by peril.
read in the book →
The Persian Literature, Volume 2, The Gulistan XXXVIII / XXXIX / XLVII / XLVIII; lines 4352-4463 confidence: medium

The passage says mercy to a sharp-fanged pard wrongs harmless sheep, and a wise man crushes a snake's head when stone and opportunity are at hand.

A foe at one's mercy is compared to a snake whose head a wise man crushes with a stone.
read in the book →
The Shahnama of Firdausi, Vol. I ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI / HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT; lines 7907-7989 confidence: high

Thraetaona is described as "the smiter of the dragon Dahaka" and as a healer invoked against sickness.

Thraetaona smites Dahaka, and Keresaspa slays the serpent Srovbar.
read in the book →
The Shahnama of Firdausi, Vol. I ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI / HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT; lines 8659-8779 confidence: medium

Faridun learns the princes have returned, goes to meet them to test their characters, and changes into a hissing, bellowing dragon with flaming jaws.

The trial-form is a dragon with flaming jaws, later described by Faridun as a loathly dragon that would scorch the world.
read in the book →
The Shahnama of Firdausi, Vol. I ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI / HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT; lines 8954-9142 confidence: medium

The opening message complains that one figure has the crown and is beside Faridun, while the speakers are excluded; it demands discrowning and threatens to bring Turkman, Rum, and Chin warriors against Iran and the threatened figure.

Ahriman is said to seduce the sons' hearts; the Div is named as their ally; dragon imagery appears in both the hostile message and Faridun's warning.
read in the book →
The Shahnama of Firdausi, Vol. I ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI / HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT; lines 9144-9300 confidence: low

The Shah says the brothers are set on fight, warns against dragon's breath and biting venom, permits Iraj to go with a retinue, and promises to write a sorrowful letter.

The Shah warns that a prudent man should not expose his life and head to dragon's breath because only biting venom comes from it by nature.
read in the book →
The Shahnama of Firdausi, Vol. I ARGUMENT / JAMSHID 135 / JAMSH1D 137 / JAMSHID 139; lines 6458-6553 confidence: high

Iblis receives permission, kisses and vanishes; from the monarch's shoulders grow two black snakes, which regrow after being cut away like branches from a tree.

The passage states that two black snakes grow from the monarch's shoulders and regrow after removal.
read in the book →
The Shahnama of Firdausi, Vol. I ARGUMENT / JAMSHID 135 / JAMSH1D 137 / JAMSHID 139; lines 6458-6553 confidence: high

Some go to Arabia after hearing of an awe-inspiring king of dragon-visage; discontented cavaliers go to Zahhak, offer fealty, and salute him as monarch of Iran.

Zahhak is called dragon-visaged, receives fealty, dons the Iranian crown, and seizes Jamshid's throne.
read in the book →
The Shahnama of Firdausi, Vol. I ERRATA / ERRATA / CHAPTER I / LAND AND PEOPLE; lines 703-795 confidence: high

Water scarcity is imagined as a struggle between good and evil spirits; good spirits appear in lightning, and thunder-cloud forms suggest serpent-form fiends carrying off heavenly waters.

Serpent-form fiends in thunder-clouds are imagined as carrying off heavenly waters; good spirits in the lightning-flash cleave the cloud and make demons drop their booty.
read in the book →
The Shahnama of Firdausi, Vol. I ERRATA / ERRATA / CHAPTER I / LAND AND PEOPLE; lines 703-795 confidence: medium

The serpent-fiend is combated because its bite brings fever, disease, and death; the divine physician and divine hero appear as Trita with Traitana and later merge in Iranian legend.

The serpent-fiend's bite brings fever, disease, and death; the divine physician appears side by side with the divine hero as Trita with Traitana.
read in the book →
The Shahnama of Firdausi, Vol. I FA RID UN 199 / FARIDIJN 205 / FAR1DUN 219 / ARGUMENT; lines 11065-11158 confidence: medium

The note says a famous feat of Keresaspa appears as Sam son of Nariman’s slaying of the dragon of the Kashaf; the legend is localized near Tus, the dragon may typify periodical floods, and Sam’s mace reproduces Keresaspa’s bludgeon-bearing feature.

The note identifies Sam’s slaying of the dragon of the Kashaf as related to Keresaspa’s earlier feat and mentions the mace/bludgeon-bearing feature.
read in the book →
The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 13764-13885 confidence: medium

“he is a remnant / Left of the Dragon's seed” and “purify the world / Of all the kith and kindred of Zahhak.”

Minuchihr frames Mihrab as a remnant of the Dragon’s seed and linked to Zahhak’s kin; Zal also describes a grim Dragon threatening Kabul.
read in the book →
The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 13888-14063 confidence: high

Sam says a dragon haunted the Kashaf, stretched from city to city and hill to hill, filled hearts with panic, cleared sky of birds and earth of beasts, scorched vultures, burned the earth with venom, and dragged crocodiles and eagles from water and air.

Sam recounts a dragon that terrorized Kashaf and destroyed creatures, then describes arming himself in God's name and shooting arrows into the dragon's mouth.
read in the book →
The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 14065-14234 confidence: high

Sam recounts shooting a third shaft into the dragon’s jaws, then using his ox-head mace and steed to smash the dragon’s head; venom pours out and the dragon does not rise.

Sam defeats the dragon by arrow and mace, after which the people bless him because the dragon had been a fearful bane.
read in the book →
The Shahnama of Firdausi, Vol. I GAIUMART 119 / HE REIGNED FORTY YEARS / ARGUMENT / HUSH AN G 123; lines 5740-5829 confidence: medium

On a mountain with his men, Hushang sees a long, swift, dusky form with blood-like eyes and smoky jaws; he throws a stone at it, the creature escapes, the stone strikes a larger stone, and sparks issue.

A long dusky world-consuming worm-like creature appears with blood-like eyes and smoke-jaws; Hushang’s attack misses it but causes stones to strike and fire to appear.
read in the book →
The Shahnama of Firdausi, Vol. I JAMSH1D 137 / JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT; lines 6555-6652 confidence: high

Zahhak is described as originally an Indo-Iranian evil spirit and occasional Avestan water-stealer; Anahita is invoked as the good genius of the waters, and the Serpent is named as a threat to the waters.

Zahhak/Azi Dahaka is identified with the Serpent, described with multiple mouths, heads, and eyes, and treated as a demon hostile to the world of the good principle.
read in the book →
The Shahnama of Firdausi, Vol. I JAMSH1D 137 / JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT; lines 6555-6652 confidence: medium

Zahhak is described as originally an Indo-Iranian evil spirit and occasional Avestan water-stealer; Anahita is invoked as the good genius of the waters, and the Serpent is named as a threat to the waters.

The note says Zahhak sometimes appears as a water-stealer and cites a prayer that the Serpent not injure Anahita’s waters.
read in the book →
The Shahnama of Firdausi, Vol. I JAMSH1D 137 / JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT; lines 6555-6652 confidence: low

In a Nakhs-i-Rustam bas-relief, Urmuzd gives the crown to Ardshir Papakan, while Ardawan lies beneath the horse’s feet with two serpents around his head.

The note describes a bas-relief where Urmuzd crowns Ardshir while defeated Ardawan lies beneath the horse’s feet with two serpents around his head.
read in the book →
The Shahnama of Firdausi, Vol. I JAMSH1D 137 / JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT; lines 6654-6735 confidence: medium

The Latin passage connects kisses on Byrasp’s shoulders with the birth of dragons, or with Byrasp himself being changed into a dragon.

The Armenian version connects shoulder kisses with dragons arising, or with Byrasp being transformed into a dragon.
read in the book →
The Shahnama of Firdausi, Vol. I JAMSH1D 137 / JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT; lines 6738-6865 confidence: high

Each night two youths were taken to the palace and slaughtered by the cook; their brains were removed to feed Zahhak’s snakes and ease the monarch’s anguish.

Each night two youths are slaughtered and their brains are taken to feed Zahhak’s snakes and ease his anguish.
read in the book →
The Shahnama of Firdausi, Vol. I JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI; lines 6959-7116 confidence: high

Faranak says two snakes grew on Zahhak's shoulders, sucked the life-breath of Iran, and were fed with Abtin's brains.

Faranak states that two snakes grew on Zahhak's shoulders, sucked the life-breath of Iran, and were fed with Abtin's brains.
read in the book →
The Shahnama of Firdausi, Vol. I JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI; lines 7118-7262 confidence: high

Kawa identifies himself, sues for justice, accuses Zahhak of wronging him, says his son has been taken, and states that he once had eighteen sons but only one remains.

Kawa says that most of his sons have perished and that his remaining son may die like the rest to feed Zahhak's snakes.
read in the book →
The Shahnama of Firdausi, Vol. I JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI; lines 7265-7392 confidence: medium

Faridun promises the makers that if he lays the Dragon in the dust he will not leave dust on their heads, but will justify the world with the righteous judge in mind.

Faridun promises that if he lays the Dragon in the dust he will justify the world; the target in the surrounding episode is Zahhak.
read in the book →
The Shahnama of Firdausi, Vol. I JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI; lines 7394-7545 confidence: high

Bait al Mukaddas is named; Zahhak's tall palace is described as star-reaching and shining like Jupiter, and Faridun recognizes the place as the Dragon's dwelling.

Zahhak's dwelling is called the Dragon's dwelling; he is linked to dragon-shouldered Ahriman and serpent-spouse language; Faridun vows to cut off the Dragon from the earth.
read in the book →
The Shahnama of Firdausi, Vol. I JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI; lines 7547-7724 confidence: high

"Those serpents on his shoulders" keep Zahhak in disquiet and give him no rest as he roves from clime to clime.

Zahhak bears serpents on his shoulders, and their presence causes lasting unrest and wandering.
read in the book →
The Shahnama of Firdausi, Vol. I JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI; lines 7726-7874 confidence: medium

Battle imagery; a speaker from the Fane of Fire rejects serving 'foul Zahhak with dragon-shoulders'; warriors and citizens fight under a dust-darkened sun.

Zahhak is called dragon-shouldered and the Dragon; Surush forbids his death because his time has not come, and Faridun binds and confines him.
read in the book →
The Shahnama of Firdausi, Vol. II ERRATA / HE REIGNED ONE HUNDRED YEARS / ARGUMENT / KAI KUBAD 13; lines 1004-1099 confidence: low

Zal warns that Afrasiyab is a 'Dragon' whose 'breath is fire,' with black flag and mail, iron-and-gold helm and brassards, and a sable plume.

Afrasiyab is described as a Dragon with fiery breath and as a div, while Afrasiyab also calls the charging Rustam a Dragon broken loose.
read in the book →
The Shahnama of Firdausi, Vol. II GENEALOGICAL TABLES 3 / ABBREVIATIONS 5 / NOTE ON PRONUNCIATION 6 / SECT.; lines 69-153 confidence: medium

The Seven Courses of Rustam headings list Rakhsh and a lion, Rustam finding a spring, Rustam fighting a dragon, slaying a witch, taking Ulad captive, fighting Div Arzhang, and slaying the White Div.

The Third Course heading states that Rustam fought with a dragon.
read in the book →
The Shahnama of Firdausi, Vol. II KA1 KAUS 29 / KA1 KAUS 43 / THE SEVEN COURSES OF RUSTAM / THE THIRD COURSE; lines 2676-2769 confidence: high

"THE THIRD COURSE"; "How Rustam fought with a Dragon"

The passage centers on Rustam perceiving, challenging, and beginning combat with a dragon or worm that haunts the waste.
read in the book →
The Shahnama of Firdausi, Vol. II KA1 KAUS 29 / KA1 KAUS 43 / THE SEVEN COURSES OF RUSTAM / THE THIRD COURSE; lines 2676-2769 confidence: medium

A dragon comes from the waste, where it has its haunt; lions, divs, and elephants do not pass safely, and it sees the sleeping hero and charger.

The dragon's waste is described as a place where lions, divs, elephants, eagles, and even stars do not pass safely, and the dragon claims it as its ancient home.
read in the book →
The Shahnama of Firdausi, Vol. II KA1 KAUS 43 / THE SEVEN COURSES OF RUSTAM / THE THIRD COURSE / VOL. II. D; lines 2771-2953 confidence: medium

Rakhsh attacks the dragon's shoulders and tears its hide; Rustam cuts off the dragon's head, and its blood and carcass cover the ground.

Rakhsh attacks the dragon and Rustam cuts off the dragon's head.
read in the book →
The Shahnama of Firdausi, Vol. II THE STORY OF SIYAWUSH / ARGUMENT / VOL. II. N / I. JJ,; lines 11662-11829 confidence: medium

"I saw in sleep a desert full of serpents, / The sky all eagles and the ground all dust"; Afrasiyab also describes the landscape as parched.

Afrasiyab's dream opens with a parched desert full of serpents, eagles, and dust.
read in the book →
The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 15944-15957 confidence: medium

“The snake's tail thou hast crushed and bruised its head; / Now wilt thou deck its body with brocade?”

Garsiwaz uses the image of a snake already injured to argue against treating it favorably afterward.
read in the book →

celtic

Celtic Fairy Tales BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS; lines 5935-6063 confidence: high

The king of Tethertown’s son goes to witness the battle and learn who will be king of the creatures. He sees a great black raven fighting a snake, kills the snake, and the raven carries him over nine Bens, nine Glens, and nine Mountain Moors.

A snake is locked in combat with the raven until the king’s son beheads the snake and saves the raven.
read in the book →
Cuchulain of Muirthemne CRUACHAN / THE ROYAL HOUSE 149 / FRAECH AT CRUACHAN 151 / AILELL'S TREACHERY 153; lines 6439-6522 confidence: medium

Ailell proposes watching hounds hunt; at midday the company bathes in the river. Ailell tells swimming Fraech to bring a branch from the rowan-tree beyond the river, knowing a prophecy that Fraech would die in a river.

The rowan-tree across the water has beautiful berries and is guarded by a water-worm that catches Fraech.
read in the book →
Cuchulain of Muirthemne JO CHAMPIONSHIP OF ULSTER / MAEVE'S TREACHERY 71 / THETHREECUPS 73 / THE GREAT SHADOW 75; lines 3157-3263 confidence: medium

Cuchulain hears a heavy sea-like sound from the lake and sees a great worm rise from the lake, move toward the dun, and open a mouth large enough for a house.

A great worm rises from the lake and moves toward the dun; Cuchulain leaps to it, tears out its heart, dismembers it, and takes its head.
read in the book →
Gods and Fighting Men CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG / CHAPTER IV. THE MORRIGU; lines 3250-3310 confidence: high

Mechi, son of the Morrigu, was killed by Mac Cecht; he had three hearts with serpent shapes, and the passage says the serpents would have grown destructively in Ireland.

Mechi has three hearts with serpent shapes through them; the text says the serpents would have grown and devastated what remained alive in Ireland if he had not died.
read in the book →
Gods and Fighting Men CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN; lines 9802-9903 confidence: medium

The Red Woman turns herself into a great water-worm and attacks Finn; Bran grips and shakes it, it winds around Bran, Finn thrusts his sword into its throat, and the worm asks him to hold back his hand.

The attacking water-worm coils around Bran and is checked when Bran grips it and Finn strikes its throat with a sword.
read in the book →
Gods and Fighting Men CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS; lines 9959-10070 confidence: high

The passage says Finn feared no earthly thing and killed great serpents in Loch Cuilinn, Loch Neathach, Beinn Edair, a serpent and a cat in Ath Cliath, and Shadow-Shapes at Loch Lein, Drom Cleib, and Loch Liath.

The closing statement says Finn feared no earthly thing and killed many great serpents and Shadow-Shapes in named places.
read in the book →
More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5823-5916 confidence: medium

At the combat place Fin sees “the sea coming in kilns of fire and as a darting serpent”; a Huge Monster appears and asks what “little speck” he sees.

The Monster’s appearances are preceded by the sea coming in fire imagery and as a darting serpent.
read in the book →
More Celtic Fairy Tales XXVIII. JACK THE CUNNING THIEF. / XXIX. POWEL, PRINCE OF DYFED. / XXX. PADDY O'KELLY AND THE WEASEL. / XXXI. THE BLACK HORSE.; lines 6588-6673 confidence: medium

Campbell notes that the Cup belongs to a well-known myth about winning a Fairy Cup in Scandinavian England and describes a silver ring with two opposite-facing serpent heads as a common Scandinavian wedding-ring.

The passage describes a silver ring with two serpent heads pointing opposite ways and compares it to Scandinavian wedding rings.
read in the book →
Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10781-10883 confidence: high

Near death, Owain is taken in by a widowed countess and her maidens and restored by magic balsams; he later seeks lonely lands, finds a lion fighting a great serpent, slays the serpent, and the lion follows him.

Owain finds a lion fighting a great serpent, kills the serpent, and the lion thereafter follows him, feeds him, and keeps watch over him.
read in the book →
Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 11127-11221 confidence: high

Wolfram's Grail is a stone, not a cup; the passage notes a similar Welsh Stone of Abundance in Peredur, guarded by a black serpent that Peredur slays before giving the stone to Etlyn.

In Welsh Peredur, the Stone of Abundance is guarded by a black serpent that Peredur slays.
read in the book →
Myths & Legends of the Celtic Race CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS; lines 2004-2088 confidence: medium

Gaulish inscriptions and sculptures attest many local deities, show Roman influence, and include triple-faced gods, antlered gods, ram-headed serpents, cross-legged attitudes, and triadic divine grouping.

The passage reports ram-headed serpents among older or unintelligible symbols in Gaulish religious sculpture.
read in the book →
Popular Tales of the West Highlands, Volume 1 DO DH' FHOLUM AGUS DO IONNSACHADH, N' E SO MAR A RINN THU / THE BATTLE OF THE BIRDS. 57 / THE BATTLE OF THE BIRDS. 59 / THE BATTLE OF THE BIRDS. 61; lines 7071-7162 confidence: medium

The story "contains a serpent" and "a raven" who "appear only to start the other characters, and then vanish into some undescribed kingdom."

Campbell identifies a serpent and raven that seem like transformed divinities and appear only to start the other characters before vanishing.
read in the book →
Popular Tales of the West Highlands, Volume 1 DO DH' FHOLUM AGUS DO IONNSACHADH, N' E SO MAR A RINN THU / THE BATTLE OF THE BIRDS. 57 / THE BATTLE OF THE BIRDS. 59 / THE BATTLE OF THE BIRDS. 61; lines 7071-7162 confidence: medium

Campbell reports tracing an Irish version among Irish laborers in London, who told of sitting by the fire on winter nights and recounting the fight between the raven and the snake, giants, Fin MacCoul, Conan Maol, and similar tales.

Campbell reports Irish laborers describing tales about the fight between the raven and the snake.
read in the book →
Popular Tales of the West Highlands, Volume 1 INTRODUCTION. / INTRODUCTION. / INTRODUCTION. 1XXV / INTRODUCTION. 1XXXV; lines 3558-3625 confidence: medium

Foxes, otters, wolves, and bears appear in mythical characters; serpents were probably abhorred, but the serpent gave wisdom and is very mythical.

The passage says serpents were probably abhorred, but that the serpent gave wisdom and is very mythical.
read in the book →
Popular Tales of the West Highlands, Volume 1 INTRODUCTION. / INTRODUCTION. / INTRODUCTION. 1XXV / INTRODUCTION. 1XXXV; lines 3558-3625 confidence: high

The henwife gives the stepmother a magic shirt for rewards; the stepmother persuades Sheen Billy to wear it, and the shirt becomes a beithir about his neck, enchanting him.

A magic shirt sent to Sheen Billy becomes a beithir, or great snake, around his neck and enchants him.
read in the book →
Popular Tales of the West Highlands, Volume 1 INTRODUCTION. / INTRODUCTION. 1XXV / INTRODUCTION. 1XXXV / XC INTRODUCTION.; lines 3627-3672 confidence: medium

In the caldron, the serpent that appeared to be a shirt about the prince’s neck takes its own form, attacks the girl, fastens on her, and is cut away, freeing the king’s son from spells.

The serpent appears as a shirt around the prince’s neck, changes into its own form, attacks the girl, and is explicitly described by the narrator as an emblem of evil and wisdom in Celtic popular mythology.
read in the book →
Popular Tales of the West Highlands, Volume 1 INTRODUCTION. CV11 / CV111 INTRODUCTION. / INTRODUCTION. C1X / CX INTRODUCTION.; lines 4438-4474 confidence: medium

Warrior shields are bossed, dotted, variegated, pointed, and pictured with a lion, a cremhinach, and a deadly snake; such shields are figured on Iona tombs.

Warriors' shields bear pictures including a lion and a deadly snake, and ancient Gaul helmets are said to represent beasts.
read in the book →
Popular Tales of the West Highlands, Volume 1 INTRODUCTION. XXXV11 / XXXV111 INTRODUCTION. / INTRODUCTION. XXXIX / INTRODUCTION.; lines 2242-2369 confidence: medium

The passage names Norse Shortshanks, Irish, German, Straparola's Italian Fortunio, French Cabinet des Fees, St. George and the Dragon, Peter Buchan's Greensleeves, and Perseus and Andromeda as versions or parallels; Perseus and Andromeda is placed in Syria and connected with Persia.

The passage links the Highland story with St. George and the Dragon and also lists a Sea Monster among tale creatures.
read in the book →
Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 37 / THE BATTLE OF THE BIRDS. 49 / THE BATTLE OF THE BIRDS. 51 / THE BATTLE OF THE BIRDS. 53; lines 6684-6774 confidence: high

The tale begins with mouse and wren quarrelling over oats; allies gather; a pitched battle leaves a raven and snake locked together; the king's son sees them and slays the serpent after promises of friendship.

The king's son kills the serpent that is locked with the raven after both combatants promise friendship for help.
read in the book →
Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 55 / DO DH' FHOLUM AGUS DO IONNSACHADH, N' E SO MAR A RINN THU / THE BATTLE OF THE BIRDS. 57 / THE BATTLE OF THE BIRDS. 59; lines 6975-7069 confidence: medium

Editorial note: this version is called probably oldest and picturesque; the quarrel is likened to a fable, and birds beat beasts, with raven beating snake.

The editorial note says the birds beat the beasts of the plain and the raven beat the snake.
read in the book →
Popular Tales of the West Highlands, Volume 1 THE FOUNG KING OF EASAIDH RUADII. 11 / THE YOUNG KING OF EASAIDH RUADH. 19 / THE YOUNG KING OF EASAIDH RUADH. 21 / THE YOUNG KING OF KASAIDII RUADH. 23; lines 5844-5944 confidence: low

Lempriere's Kneph or Knouphis is described as a ram-represented god, soul of the world, with serpent-hawk or globe-serpent symbolism, and as forming the sphere or egg of the world.

The passage describes Kneph's serpent symbolism and separately notes a sculptured stone that faintly resembles a snake.
read in the book →
Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 97 / THE SEA-MAIDEN. 99 / THE SEA-MAIDEN. 101 / THE SEA-MAIDEN. 103; lines 8278-8401 confidence: medium

The editor compares the tale to St. George and the Dragon, Perseus and Andromeda, and Hercules and Hesione, and speculates about seafaring raiders, ransoms, giants, cattle, horses, and pasture.

The editor links the tale with St. George and the Dragon, Perseus and Andromeda, and Hercules and Hesione, and mentions a dragon slain by the herd.
read in the book →
Popular Tales of the West Highlands, Volume 1 XXXV111 INTRODUCTION. / INTRODUCTION. XXXIX / INTRODUCTION. / INTRODUCTION.; lines 2509-2630 confidence: high

The author contrasts home-grown details with non-local landscapes: a dragon fight at a dark Highland loch with whales, and long rides through forests by tellers who live on small islands with only drift trees and bog pine.

The author names the fight with the dragon and locates it at a dark, quiet Highland loch.
read in the book →
Popular Tales of the West Highlands, Volume 2 FEARACHUR LEIGH. 379 / FEARACHUR LEIGH. 381 / FEARACHUR LEIGH. 383 / FEARACHUR LEIGH. 385; lines 11691-11788 confidence: medium

The passage cites Ceylon accounts of a rare silvery white King of the Cobras, snake-bite cures using a stone and root, a possible Raja/King name point, and snake charmers in Northern Africa.

The passage describes the Ceylon King of the Cobras as silvery white and explicitly refers to a white king of snakes in comparison.
read in the book →
Popular Tales of the West Highlands, Volume 2 FEARACHUR LEIGH. 379 / FEARACHUR LEIGH. 381 / FEARACHUR LEIGH. 383 / FEARACHUR LEIGH. 385; lines 11691-11788 confidence: high

A Sutherland informant says the great white snake never rests, revolves through an ivory ring formed from its slime, and that the finder of the ring is safe against diseases and enchantments.

The Sutherland white snake produces a protective ring from its slime, and snakes' eggs or bead-like objects are believed to be produced by snakes and treated as lucky or charm-like objects.
read in the book →
Popular Tales of the West Highlands, Volume 2 FEARACHUR LEIGH. 379 / FEARACHUR LEIGH. 381 / FEARACHUR LEIGH. 383 / FEARACHUR LEIGH. 385; lines 11691-11788 confidence: high

A snake charmer has a bag full of snakes; he produces white powders said to protect swallowers from snake bites, which the narrator tests and suspects are vegetable matter or flour.

The passage describes powders said to protect from snake bites and Ceylon stones and roots used to cure snake bites.
read in the book →
Popular Tales of the West Highlands, Volume 2 FEARACHUR LEIGH. 379 / FEARACHUR LEIGH. 381 / FEARACHUR LEIGH. 383 / FEARACHUR LEIGH. 385; lines 11691-11788 confidence: high

The passage reports Wilson's suggestion of Phoenician or trader introduction of such objects, speculates about eastern serpent mythology, refers to the white king of snakes and Ceylon Raja, and introduces the great eel in lakes and sea.

The great eel is said to appear in lakes and the sea, and later accounts mention sea-worms, sea-snakes, and serpent-like sea creatures.
read in the book →
Popular Tales of the West Highlands, Volume 2 FEARACHUR LEIGH. 379 / FEARACHUR LEIGH. 381 / FEARACHUR LEIGH. 383 / FEARACHUR LEIGH. 385; lines 11691-11788 confidence: medium

Another great serpent is reported as nine feet long, covered with hair, having a mane, and being a bodily manifestation of the evil one.

One serpent is called a bodily manifestation of the evil one, and Highland sea monsters called Uille bheist and Draygan are said to have numerous heads.
read in the book →
Popular Tales of the West Highlands, Volume 2 FEARACHUR LEIGH. 381 / FEARACHUR LEIGH. 383 / FEARACHUR LEIGH. 385 / FEARACHUR LEIGH. 387; lines 11790-11832 confidence: high

The author says Gaelic serpent-stories and Highland beliefs are old myths and that the leading idea is that “the holy, healing power overcomes the subtle destroyer.”

The author explicitly states that the leading idea of the Gaelic serpent stories and Highland beliefs is that holy, healing power overcomes the subtle destroyer, and restates that holy power overcomes the snake in the West Highlands.
read in the book →
Popular Tales of the West Highlands, Volume 2 FEARACHUR LEIGH. 381 / FEARACHUR LEIGH. 383 / FEARACHUR LEIGH. 385 / FEARACHUR LEIGH. 387; lines 11790-11832 confidence: high

The passage lists St. George killing a Dragon, Perseus a sea monster, Bellerophon the Chimera, Hercules the Hydra, Apollo Pytho, Fraoch killing and being killed by a Behir or great snake, Vishnu killing a serpent, and Egyptian Aphophis pierced by Horus or Atmoo.

The passage lists multiple examples of dragon, serpent, sea-monster, and monster killing or piercing, including St. George, Perseus, Hercules, Apollo, Vishnu, and Horus or Atmoo.
read in the book →
Popular Tales of the West Highlands, Volume 2 FEARACHUR LEIGH. 381 / FEARACHUR LEIGH. 383 / FEARACHUR LEIGH. 385 / FEARACHUR LEIGH. 387; lines 11790-11832 confidence: high

Mrs. M'Tavish tells that St. Patrick coaxed the last Irish snake into a chest by promising release tomorrow, put it into Lough Neagh, and the serpent still asks whether tomorrow has come.

St. Patrick is said to coax the last Irish snake into a chest by promising release tomorrow; the snake remains in Lough Neagh asking whether tomorrow has come, but tomorrow never comes.
read in the book →
Popular Tales of the West Highlands, Volume 2 FEARACHUR LEIGH. 381 / FEARACHUR LEIGH. 383 / FEARACHUR LEIGH. 385 / FEARACHUR LEIGH. 387; lines 11790-11832 confidence: high

The passage states that no serpents are found on any place belonging to Ireland.

The passage says no serpents are found on places belonging to Ireland, and that serpents and toads cannot live in places blessed by St. Columba or where he built chapels and monasteries.
read in the book →
Popular Tales of the West Highlands, Volume 2 MAC IAIN DIKEACH. 373 / MAC IAIN DIREACH, 375 / FEARACHUR LEIGH. 379 / FEARACHUR LEIGH. 381; lines 11499-11592 confidence: high

Ulleadha boils herbs with a white snake in the cauldron; spatter falls on his hand, he licks it, and gains such a view of medicine that he becomes unrivalled.

The herbalist licks liquid from a cauldron containing a white snake and immediately gains unrivalled professional insight.
read in the book →
Popular Tales of the West Highlands, Volume 2 MAC IAIN DIKEACH. 373 / MAC IAIN DIREACH, 375 / FEARACHUR LEIGH. 379 / FEARACHUR LEIGH. 381; lines 11499-11592 confidence: high

The young woman has an enormous appetite that cannot be satisfied and is reduced to a skeleton; the doctor recognizes the disease and orders a sheep killed and roasted.

The young woman has insatiable hunger and wasting; the smell of roasting sheep draws the swallowed toad or reptile from her mouth and cures her.
read in the book →
Popular Tales of the West Highlands, Volume 2 MAC IAIN DIKEACH. 373 / MAC IAIN DIREACH, 375 / FEARACHUR LEIGH. 379 / FEARACHUR LEIGH. 381; lines 11499-11592 confidence: medium

The narrator says a Norwegian told him a very similar story: a young woman slept on a sheaf of corn with her mouth open and a serpent ran down her throat; the informant claimed to have seen her.

The Norwegian account says a young woman slept in a field with her mouth open and a serpent ran down her throat.
read in the book →
Popular Tales of the West Highlands, Volume 2 MAC IAIN DIREACH, 375 / FEARACHUR LEIGH. 379 / FEARACHUR LEIGH. 381 / FEARACHUR LEIGH. 383; lines 11594-11689 confidence: high

A young doctor places the woman in a dark room with milk; the serpent comes out and is killed, after which she gets well.

The main anecdote uses milk to draw out a serpent from a woman, and the narrator lists other versions with banana or mutton bait and different creatures.
read in the book →
Popular Tales of the West Highlands, Volume 2 MAC IAIN DIREACH, 375 / FEARACHUR LEIGH. 379 / FEARACHUR LEIGH. 381 / FEARACHUR LEIGH. 383; lines 11594-11689 confidence: medium

A young doctor places the woman in a dark room with milk; the serpent comes out and is killed, after which she gets well.

The narrator explicitly asks about serpent worship or possession and states that serpents have something to do with healing in Highland and other contexts.
read in the book →
Popular Tales of the West Highlands, Volume 2 MAO IAIN DIREACH, 369 / MAC IAIN DIREACH. 371 / MAC IAIN DIKEACH. 373 / MAC IAIN DIREACH, 375; lines 11254-11390 confidence: high

Farquhar, a drover with a hazel staff, meets a doctor who offers gold for a wand from the hazel tree and instructs him to bottle the seventh serpent after letting six go.

The doctor instructs Farquhar to release six serpents and capture the seventh; the first six are brown and barred, and the seventh is a white snake.
read in the book →
Popular Tales of the West Highlands, Volume 2 MAO IAIN DIREACH, 369 / MAC IAIN DIREACH. 371 / MAC IAIN DIKEACH. 373 / MAC IAIN DIREACH, 375; lines 11254-11390 confidence: medium

The doctor pays Farquhar, keeps him to help with the white snake, lights a fire with hazel sticks, boils the snake in a pot, and warns against touch or escaping steam.

The white snake is put into a pot to boil over a hazel fire, while the doctor warns that no one should touch it and that the steam should not escape.
read in the book →
Popular Tales of the West Highlands, Volume 2 MAO IAIN DIREACH, 369 / MAC IAIN DIREACH. 371 / MAC IAIN DIKEACH. 373 / MAC IAIN DIREACH, 375; lines 11392-11416 confidence: medium

The collector remarks that Michael Scott got his knowledge by serpent's bree (brigh).

The collector's note says Michael Scott got his knowledge by serpent's bree.
read in the book →
Popular Tales of the West Highlands, Volume 2 THK THREE QUESTIONS. 407 / RIDDLKS. 409 / RIDDLES. 411 / EIDDLES. 413; lines 12724-12786 confidence: medium

A riddle describes 'A rod in the wood of MacAlister' that is neither yew, ivory, nor a tree of wood; the answer is 'A snake. / Nathair.'

The snake is presented as the answer to a riddle describing a rod in a wood that is neither yew, ivory, nor any tree.
read in the book →
The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 995-1083 confidence: high

In a wood, Owain hears yelling and sees a serpent in a rock cleft preventing a black lion from leaving; Owain cuts the serpent in two, and the lion follows him like a reared greyhound.

Owain kills the serpent that attacks the lion, after which the lion follows him and behaves like a loyal trained animal.
read in the book →
The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1942-1999 confidence: high

He hears of a serpent lying upon a gold ring and preventing habitation for seven miles around.

The passage describes a serpent lying on a gold ring and Peredur killing it and taking the ring.
read in the book →
The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1942-1999 confidence: high

He hears of a serpent lying upon a gold ring and preventing habitation for seven miles around.

The serpent suffers no one to inhabit the country for seven miles around until Peredur kills it.
read in the book →
The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2001-2070 confidence: high

In exchange for mercy, the man says he lost his eye fighting the Black Serpent of the Carn. He describes the Mound of Mourning, a carn, the serpent, and a stone on the serpent’s tail that gives desired gold.

The Black Oppressor describes the Black Serpent of the Carn in the Mound of Mourning, bearing a gold-giving stone on its tail and guarded by owners of three hundred tents.
read in the book →
The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2140-2227 confidence: high

The men say they guard the serpent in order to fight for a stone after its death; Peredur slays the serpent alone, repays expenses, requires vassalage, sends Etlym back to his beloved, and gives him the stone.

The men guard the serpent so they can later fight for the stone; Peredur slays the serpent and gives the stone to Etlym.
read in the book →
The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9507-9545 confidence: high

“A coiling serpent / Proud and merciless, / On her golden wings, / From Germany.”

The passage presents a proud, merciless serpent with golden wings from Germany that will overrun England and Scotland.
read in the book →
The Mabinogion THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5542-5639 confidence: medium

Kadwr, Earl of Cornwall, bears Arthur’s sword, which has two golden serpents; when drawn, flames seem to burst from the serpents’ jaws, making the sword hard to look upon and stilling the host.

Arthur’s sword bears two golden serpents, appears to emit flames from their jaws when drawn, is difficult to look upon, and quiets the host.
read in the book →
The Mabinogion THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5641-5722 confidence: medium

A white tent with a red canopy bears a jet-black serpent with red eyes and a red flaming tongue; a richly dressed young page with a three-edged sword comes from it.

Successive tents are marked by a serpent, a lion, and an eagle, each associated with an armed youth who approaches the chess game.
read in the book →
The Mythology of the British Islands CHAPTER III / CHAPTER IV / CHAPTER V / THE GODS OF THE GAELS; lines 1816-1906 confidence: high

Diancecht, god of medicine, advises destroying the Morrígú’s dangerous infant, opens the infant’s heart, finds three serpents capable of depopulating Ireland, destroys and burns them, and throws the ashes into a river that boils and is called Barrow.

Diancecht finds three serpents inside the infant’s heart and the passage says they could have depopulated Ireland if they grew to full size.
read in the book →
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.

Serpents swarm from a central pit, followed by beaked toads and dragons, to repel the assailants of Dún Scaith.
read in the book →
The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6434-6507 confidence: medium

Finn reveals himself to his father's followers, uses magic against enemies, makes them servants, receives Goll's submission, unites the clans into one Fianna, takes tribute, wars against the Fomorian Lochlannach, destroys giants, serpents, and monsters, and extends conquests over Europe.

Finn unites the Clann Morna and Clann Baoisgne into one Fianna and destroys giants, serpents, and monsters that infest the land.
read in the book →
The Mythology of the British Islands THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 11784-11856 confidence: medium

Llevelys says the shriek is raised by the Red Dragon of Britain while attacked by the White Dragon of the Saxons, and instructs Lludd to trap them at the centre of Britain with a hidden vessel of mead and bury them in a stone coffin.

The Red Dragon of Britain and the White Dragon of the Saxons fight, and the red dragon later drives the white dragon out of Britain.
read in the book →

finnish karelian

Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 confidence: medium

Kaintolainen is a son of the god of metals; from his spear came the tongue of the serpent.

The tongue of the serpent is said to come from Kaintolainen's spear.
read in the book →
Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 confidence: medium

Kaintolainen is a son of the god of metals; from his spear came the tongue of the serpent.

The passage states that from Kaintolainen's spear came the tongue of the serpent.
read in the book →
Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25478-25534 confidence: medium

The glossary identifies sky, dyeing, love, vein, wizard, serpent-mother, and south-wind figures, including Suoyatar as mother of the serpent.

Suoyatar is identified as mother of the serpent.
read in the book →
Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25478-25534 confidence: high

Entries define goddesses of blue sky, dyeing, love, veins, and South-wind; Suo-wakko is an old wizard of Pohyola; Suoyatar is the mother of the serpent; Suwanto-lainen is another name for Wainamoinen.

Suoyatar is explicitly defined as the mother of the serpent.
read in the book →
Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 519-595 confidence: high

Hiisi, also called Juntas, Piru, and Lempo, is chief forest-demon; born with Suoyatar, he forms the serpent from her spittle and is associated with disease, misfortune, and evil.

Hiisi forms the serpent from Suoyatar's spittle.
read in the book →
Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 519-595 confidence: high

The Sinettaret and Kankahattaret govern dyeing and weaving; Matka-Teppo cares for horses and travellers; Aarni and Mammelainen guard treasures, and Mammelainen is mother of the snake, leading to a stated serpent-treasure comparison with Hungarian, German, and Slavic myths.

Mammelainen is both mother of the snake and guardian of subterranean treasures; the passage states a kinship between serpents and hidden treasures.
read in the book →
Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 519-595 confidence: high

Hiisi, also called Juntas, Piru, and Lempo, is chief forest-demon; he is born with Suoyatar, forms the serpent from her spittle, and is linked to diseases, misfortunes, and evil.

Hiisi forms the serpent from Suoyatar's spittle after being brought into the world with her.
read in the book →
Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 519-595 confidence: high

Aarni guards hidden treasures; Mammelainen is described as a malignant woman, mother of the snake, and guardian of subterranean treasures; the passage notes a serpent-hidden treasure kinship in Hungarian, German, and Slavic myths and among Finns.

Mammelainen is described as mother of the snake and guardian of subterranean treasures; the passage also states a Finnish association between serpents and hidden treasures.
read in the book →
Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 597-678 confidence: medium

Manala or Tuonela is compared to Helheim and described as corresponding to the upper world, with sun, moon, forests, animals, birds, fish, coal-black waters, and the Tuoni-worm.

The passage mentions the Tuoni-worm as serpent, serpents in Manala, and serpents as underworld food served by Tuoni's wife.
read in the book →
Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 597-678 confidence: medium

Manala or Tuonela is compared to Helheim and described as corresponding to the upper world, with Sun, Moon, animals, fish, coal-black waters, and the Tuoni-worm or serpent.

The Tuoni-worm is identified as a serpent in Manala; Tuoni's wife serves writhing serpents; ailments may take animal forms such as worms and mites.
read in the book →
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 says a Kalevala hero overcomes hostile forces such as wounds, diseases, beasts, or venomous serpents by chanting their origin, implying evil can be avoided through knowledge of its source.

A venomous serpent is listed as an aggressive evil force overcome by chanting its origin.
read in the book →
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 poem is described as full of lore about nature and origins; a hero defeats hostile forces such as wounds, disease, beasts, or serpents by chanting their origins, because knowing how evil arose can obviate it.

A venomous serpent is included among aggressive evil forces overcome by origin-chanting.
read in the book →
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 for the birth of Wainamoinen, origin of iron, origin of the serpent, birth of the harp, birth of the second harp, and birth of the nine diseases.

A rune heading is titled 'Origin of the Serpent.'
read in the book →
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

Origin or birth titles include Origin of Iron, Origin of the Serpent, Birth of the Harp, Birth of the Second Harp, and Birth of the Nine Diseases.

A contents entry is titled 'Origin of the Serpent.'
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14907-15087 confidence: high

His mother names a third danger at Pohyola's portals: a wolf and black bear that have devoured many heroes.

Pohyola's entrances and court are guarded by devouring beasts, iron and steel barriers, spear railings, venomous serpents, and a large gateway monster.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14907-15087 confidence: high

The mother says greater dangers remain: the Court of Pohya has iron walls, a steel bulwark rising from earth to heaven, spear railings wound with serpents and adders, lizards and venomous creatures on the rampart and ground, and a giant serpent before the fatal gateway.

The Court of Pohya is described with iron walls, steel bulwark, serpent-covered spear railings, adders, lizards, and a giant serpent before the fatal gateway.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15089-15274 confidence: medium

At departure, Lemminkainen’s mother advises him to drink only half a cup and leave the lower half, where serpents, worms, frogs, and lizards feed on the bottom.

The mother warns that the lower half of the drinking cup contains serpents along with worms, frogs, and lizards.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15276-15453 confidence: high

At Sariola, Lemminkainen finds a molten iron and steel fence extending deep into earth and high into sky, with spears covered by serpents, adders, and lizards.

The route to Pohyola is obstructed by a fence armed with spears and covered with serpents and by a huge serpent lying across the entry.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15276-15453 confidence: high

Lemminkainen says he will sing the serpent’s origin, names Suoyatar as its ancient mother and creator, and begins with Suoyatar’s spittle falling upon ocean waves and being rocked for years by winds and waters.

Lemminkainen says he will sing the serpent’s evil origin and begins an origin account naming Suoyatar as mother and creator.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15276-15453 confidence: medium

Lemminkainen says he will sing the serpent’s origin, names Suoyatar as its ancient mother and creator, and begins with Suoyatar’s spittle falling upon ocean waves and being rocked for years by winds and waters.

The origin account begins with Suoyatar’s spittle falling onto ocean waves and being rocked by winds and waters for years.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15276-15453 confidence: high

He finds a fence of molten iron and steel rods and pickets, extending deep into the earth and high toward the sky, with double-pointed spears bearing serpents, adders, and lizards.

Serpents form part of the wall at Pohyola, and a huge serpent lies crosswise in the entry and blocks passage.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15276-15453 confidence: high

The serpent ignores him, hisses, and lunges at his head; Lemminkainen recalls and speaks master-words from distant ages, taught by ancestors and learned by his mother, and threatens to burst the serpent and sing its origin.

Lemminkainen says he will sing the serpent's origin, names Suoyatar as its mother and creator, and begins recounting the origin from spittle on the ocean.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15455-15625 confidence: high

Creation's three daughters appear on the ocean shore, see spittle, and ask what would happen if the Creator breathed life and vision into it.

The passage explicitly tells the serpent's origin: Suoyatar's spittle is refused by the Creator but animated by Hisi, producing an evil serpent.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15455-15625 confidence: high

The Creator says the spittle is Suoyatar's expectoration and that giving it soul and vision would make it evil.

The serpent is born when Hisi mischievously breathes a soul into Suoyatar's spittle after the Creator refuses to do so.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15455-15625 confidence: high

Lemminkainen calls the serpent's origin its charm, describes it as evil and dark, commands it to leave, and says he is journeying to Pohyola's feasting halls.

Lemminkainen orders the serpent to clear the pathway, and the snake crawls away so he may proceed to Sariola and Pohya's halls.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15627-15816 confidence: high

Lemminkainen handles the pitchers, looks to their bottoms, and sees writhing serpents, adders, worms, and lizards in and around them.

Lemminkainen sees serpents, adders, worms, lizards, and frogs in the beer pitchers, removes them, and kills the serpents.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15627-15816 confidence: high

Lemminkainen inspects the pitchers and sees serpents, adders, worms, and lizards; he commands the evil things to Tuonela and says he will drink the dishonored beer after casting away the rubbish.

Lemminkainen finds serpents and adders in the beer, removes them with a fishing hook, kills the serpents, and drinks the remaining beer.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16866-17047 confidence: medium

"Pushed his boat upon the waters; / Like the serpent through the heather, / Like the creeping of the adder, / Sails the boat away to Pohya"

After Tiera pledges aid, the boat is launched and sails toward Pohya like a serpent and like an adder.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16866-17047 confidence: high

Kaukomieli pushes his boat on the waters; "Like the serpent through the heather, / Like the creeping of the adder," it sails to Pohya over the seas of Sariola.

After Tiera joins Lemminkainen, the boat sails toward Pohya over Sariola's seas and is compared to a serpent and an adder.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 confidence: medium

Wainamoinen says: “For his songs I caught the adder, / Caught the serpent for his wisdom,” and introduces Otso as the coming forest master in a fur robe.

Wainamoinen states that he caught the adder or serpent for its wisdom.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 confidence: high

Wainamoinen says he caught the adder or serpent for wisdom and announces the coming of Otso, the forest master in a fur-robe.

Wainamoinen says he caught the adder or serpent for wisdom.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24319-24519 confidence: medium

Looking through the crevice, Wainamoinen sees noxious serpents drinking beer from a scarlet basin and adders eating spices, and remarks that this explains Louhi's poor hospitality to strangers.

Within the pillar, serpents and adders consume beer and spices; Wainamoinen cuts them apart with a magic fire-blade.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24319-24519 confidence: medium

After striking the pillar apart into three fragments, Wainamoinen looks within and sees noxious serpents drinking beer from a scarlet basin and adders eating spices.

Wainamoinen sees serpents and adders inside the pillar and kills them with his magic fire-blade before attempting to open the portals.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10267-10454 confidence: high

The hostess says Ilmarinen can win her daughter only by magically plowing the serpent-field of Hisi, once plowed by Piru and Lempo.

The wooer must plow a field filled with hissing, stinging vipers and make them harmless through magic and divine invocation.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10267-10454 confidence: medium

Countless vipers in the field hiss and sting but cannot harm Ilmarinen; he orders them away and invokes Ukko's power against them.

Ilmarinen commands the vipers away by naming their divine creation, their wisdom from Ukko, venom from Hisi, and Ukko's power to punish them.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10267-10454 confidence: high

The hostess says Ilmarinen can win her daughter only by magically plowing the serpent-field of Hisi without touching beam or handles; Piru and Lempo are named as former workers of the field.

The hostess makes winning the daughter conditional on magically plowing the serpent-field of Hisi, a task later undertaken by Ilmarinen.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10267-10454 confidence: high

The field is filled with vipers; Ilmarinen commands them away, invokes Ukko as their greater master, and threatens Ukko's iron arrows and lightning if they raise their poison heads.

Ilmarinen addresses the vipers, orders them away, identifies Ukko as their greater master, and warns of Ukko's arrows and lightning.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10456-10602 confidence: medium

Ilmarinen safely plows the field of serpents, buries vipers under the furrow, returns, and asks the hostess for the Northland maiden.

Ilmarinen first neutralizes serpents, then bridles the bear of Mana, and finally confronts the monster-pike or river monster in Manala's waters.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10456-10602 confidence: high

Ilmarinen plows the serpent field, buries vipers under the furrow, reports that the vipers are stilled and banished, and asks for the Northland maiden.

Ilmarinen plows a field of hissing serpents and vipers, burying them under the furrow so they are harmless against his magic.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 12583-12764 confidence: low

The bride is warned against wicked or indiscreet conduct in the household; good manners and virtue should fill the dwelling, while an immoral home is imaged as having black-dog elders, witches, serpent-like brothers, and evil sisters.

An immoral household is described through images of black dogs in sheep's clothing, witches, brothers as serpents, and sisters with evil conduct.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4656-4840 confidence: medium

The hornet, called Hisi’s bird, hears Ilmarinen and brings serpent blessing, adder venom, spider poison, and insect stings, mixing them with ore and water during tempering.

The hornet brings serpent, adder, spider, and insect poisons and mixes them with ore and water during steel tempering.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4656-4840 confidence: medium

A blue-winged bee comes from meadow flowers; Ilmarinen asks it to bring honey and sweetness from flowers and seven petals to aid water in making steel from iron.

Ilmarinen asks the bee to bring honey and floral sweetness to aid water in producing steel; the hornet instead brings serpent, adder, spider, and insect poisons or stings into the ore and water.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6169-6366 confidence: medium

Lemminkainen, dejected and angry, asks his mother to wash his linen in poison-serpent and adder blood and says he must hasten to combat in Northland/Lapland because Kyllikki went to dances.

In anger, Lemminkainen asks that his linen be washed in the blood of poison-serpents and the black blood of the adder before he goes to combat.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7467-7653 confidence: high

Nasshut hears Lemminkainen and sends a serpent from the death-stream, like an arrow from a crossbow, into the hero's heart and vitals.

Nasshut sends a serpent from the death-stream into Lemminkainen's heart and vitals, leading to his dying speech.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7467-7653 confidence: high

Nasshut, blind and crippled shepherd of Pohyola, guards Tuonela’s waters and waits for Lemminkainen; he sends a serpent from the death-stream like a crossbow arrow into the hero’s heart and vitals.

At the river of Tuoni, Nasshut sends a serpent from the death-stream into Lemminkainen’s heart and vitals.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8212-8383 confidence: high

The mother asks who enticed him to Manala and the river of Tuoni. Lemminkainen says Nasshut, a decrepit shepherd of Sariola, sent him to Manala and sent a serpent or adder from the waters and death-stream through his heart.

Nasshut sends a serpent or adder from the waters and death-stream through Lemminkainen's heart.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8212-8383 confidence: high

The mother rebukes Lemminkainen for not knowing serpent powers or protective words and tells the serpent's origin: born in the floods from gray-duck marrow, ocean-swallow brain, and Suoyatar's saliva cast on the ocean and carried by sun, wind, waves, and waters.

The serpent is born in floods from bird matter and Suoyatar's saliva, carried and nursed by ocean waves, wind, and waters.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8212-8383 confidence: high

Lemminkainen says Nasshut, the decrepit shepherd of Sariola, sent him to Manala and the river of Tuoni, and sent a serpent or adder from the waters and death-stream through his heart; he did not know serpent-language or adder stings.

Lemminkainen reports that a serpent or adder from the waters and death-stream was sent through his heart.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8212-8383 confidence: high

The serpent is said to be born in floods from gray-duck marrow, ocean-swallows' brain, and Suoyatar's saliva cast on ocean waves; currents, sun, winds, waters, waves, and billows nurture and carry it ashore, and it is described as evil and world-troubling.

The serpent is said to be born in floods from gray-duck marrow, ocean-swallows' brain, and Suoyatar's saliva cast onto ocean waves and nurtured by natural forces.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8765-8952 confidence: high

Wainamoinen wakes, senses danger, changes complexion and form, slips into another body, and passes like a serpent, snake, worm, and adder through the coal-black death-stream and copper-iron nets.

Wainamoinen changes form and passes like serpent-like creatures through the coal-black stream and the nets.
read in the book →
Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8765-8952 confidence: high

Wainamoinen changes complexion, form, feature, and body, then moves like a serpent, snake, worm, and adder through the coal-black death-stream and through the copper nets interlaced with iron threads.

Wainamoinen changes form and escapes through the death-stream and metal nets while described as serpent-like, snake-like, worm-like, and adder-like.
read in the book →

islamic

The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8935-9023 confidence: high

A tradition says the devil was refused entry to paradise, asked animals to carry him in, and was carried by the serpent between its teeth; the serpent was then beautiful in form.

A tradition says the devil cannot enter paradise directly and is carried in by the serpent after other animals refuse.
read in the book →
The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8935-9023 confidence: medium

Note says paradise is in the seventh heaven; the forbidden tree or fruit is variously identified as wheat, fig-tree, or vine; the Fall story is mentioned.

The note identifies a forbidden tree or fruit, links it to the Fall, and reports a serpent-mediated entry of the devil to tempt Adam.
read in the book →
The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 12006-12093 confidence: medium

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

The verse describes reserved wealth bound as a collar at resurrection, and the translator's note reports a tradition of a serpent twisted around the neck for unpaid alms.
read in the book →
The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15807-15884 confidence: medium

A cited Barnabas tradition says the serpent introduced the devil into paradise, is expelled and has its legs cut off by Michael with the sword of God; Satan is punished for deceiving the first parents.

A translator's note cites a tradition in which the serpent introduces the devil into paradise and is punished by expulsion and loss of legs.
read in the book →
The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15807-15884 confidence: medium

A Gospel of Barnabas note describes the serpent introducing the devil into paradise, Michael cutting off the serpent's legs with God's sword, and the devil being condemned to consume uncleanness.

The Barnabas note says the serpent introduced the devil into paradise and was punished by expulsion and loss of legs.
read in the book →
The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16406-16502 confidence: high

“he cast down his rod; and behold, it became a visible serpent.”

Moses's rod becomes a visible serpent before Pharaoh, and later his rod swallows the serpent-forms produced by the magicians.
read in the book →
The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16406-16502 confidence: high

Moses casts down his rod, and it becomes “a visible serpent.”

Moses' rod becomes a visible serpent, and later swallows the rods that falsely appeared as serpents.
read in the book →
The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16504-16585 confidence: high

The magicians use thick ropes and long pieces of wood, contrived to move and twist so distant spectators take them for true serpents; the note points to Kor. c. 20.

The passage contrasts the magicians' apparent serpents made from ropes and wood with Moses' serpent, which swallows their rods and cords.
read in the book →
The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16504-16585 confidence: high

Commentary names magicians and says they used thick ropes and long pieces of wood made to twist so that distant beholders took them for true serpents.

The passage describes magicians' apparent serpents made from ropes and wood, followed by a serpent that swallows their rods and cords and returns to a rod in Moses's hand.
read in the book →
The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24306-24395 confidence: high

God tells Moses to cast down the rod; Moses casts it down and it becomes a serpent running about.

Moses casts down his rod and it becomes a running serpent, then is to be restored to its former condition.
read in the book →
The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24306-24395 confidence: high

God tells Moses to cast down the rod; it becomes a serpent that runs about; God tells him to take hold without fear and says it will be restored.

Moses's rod becomes a running serpent by divine command and is restored when he is told to take hold of it without fear.
read in the book →
The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24397-24462 confidence: high

Commentary says the transformed creature was at first no bigger than the rod and afterward swelled to a prodigious size.

Commentary describes Moses' rod becoming a serpent of prodigious size, frightening Moses before he takes it by the jaws.
read in the book →
The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24397-24462 confidence: high

Commentary says the rod was at first no bigger than itself but then swelled to a prodigious size.

The rod grows to great size, becomes a serpent-like sign, terrifies Moses, and is grasped by Moses after divine words restore his courage.
read in the book →
The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24464-24562 confidence: high

The magicians ask about casting first; their cords and rods appear by enchantment to run like serpents, and Moses feels fear.

Pharaoh's magicians make rods and cords appear as serpents, but Moses' rod swallows the seeming serpents and the magicians acknowledge God.
read in the book →
The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24464-24562 confidence: high

Moses warns the magicians against lying about God; they privately call Moses and Aaron magicians, and their cords and rods appear by enchantment to run like serpents, causing Moses fear.

The magicians' cords and rods appear like serpents, and Moses' rod swallows the seeming serpents.
read in the book →
The Koran (Al-Qur'an) CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23142-23202 confidence: medium

A note lists Moses’s possible nine miracles, including rod to serpent, shining hand, plagues, Red Sea division, water from rock, and Mount Sinai, while also reporting an alternate commandments interpretation.

A note includes the changing of Moses’s rod into a serpent among the possible nine signs.
read in the book →
The Koran (Al-Qur'an) CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27602-27686 confidence: high

Moses sees fire, approaches it, hears a divine voice, is told to cast down his rod, sees it move as though a serpent, and receives the white hand sign as one of nine signs to Pharaoh and his people.

Moses's rod moves as though it were a serpent after he casts it down.
read in the book →
The Koran (Al-Qur'an) CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27602-27686 confidence: high

God commands Moses to cast down his rod; when he sees it move as though it were a serpent, Moses retreats and flees, and God tells him not to fear.

Moses casts down his rod, and it moves as though it were a serpent, causing him to flee before God reassures him.
read in the book →
The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28211-28268 confidence: high

Moses is told to cast down his rod; when it moves as though it were a serpent, he retreats and flees.

Moses casts down his rod, which moves as though it had been a serpent, and this becomes one of the evident signs for Pharaoh and his princes.
read in the book →
The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28211-28268 confidence: high

God tells Moses to cast down his rod; it moves like a serpent, Moses flees, and God tells him to draw near and fear not.

God commands Moses to cast down his rod, which moves as though it were a serpent and frightens Moses.
read in the book →
The Koran (Al-Qur'an) ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27130-27229 confidence: high

Moses offers a convincing miracle, casts down his rod so that it becomes a visible serpent, and draws out his hand so that it appears white to spectators. Pharaoh calls him a skilful magician and accuses him of sorcery.

Moses casts down his rod and it becomes a visible serpent before Pharaoh and the spectators.
read in the book →
The Koran (Al-Qur'an) ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27130-27229 confidence: high

The princes advise delaying Moses and Aaron and summoning skilful magicians. The magicians assemble on a solemn day, ask about reward, and Pharaoh promises reward and nearness to his person.

Pharaoh summons skilful magicians; they cast ropes and rods that falsely appear as serpents, and Moses's rod swallows their displays.
read in the book →
The Koran (Al-Qur'an) ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27130-27229 confidence: high

Moses offers a miracle; "he cast down his rod, and behold, it became a visible serpent" and his hand appears white to the spectators.

Moses' rod becomes a visible serpent and later swallows what the magicians falsely made appear changed into serpents.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXIX. / ENTITLED, THOSE WHO TEAR FORTH; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37784-37866 confidence: high

Moses shows the great sign of the rod turned into a serpent; Pharaoh rejects him, rebels, turns back, gathers magicians, and declares himself supreme Lord.

Moses shows Pharaoh the sign of the rod turned into a serpent before Pharaoh rejects him.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXIX. / ENTITLED, THOSE WHO TEAR FORTH; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37784-37866 confidence: medium

The Lord calls Moses in the holy valley Towa, sends him to Pharaoh, and Moses shows the sign of the rod turned into a serpent. Pharaoh rejects Moses, assembles magicians, claims to be supreme Lord, and is punished by God in this life and the life to come.

Moses shows the sign of the rod turned into a serpent to Pharaoh, who rejects him and rebels.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40263-40374 confidence: high

Satan is punished for seducing the first parents and is believed to assist the Koreish.

The serpent is sentenced for assisting in the seduction of man, and Satan is punished for seducing the first parents.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40263-40374 confidence: high

"Satan, his punishment for seducing our first parents... believed to assist the Koreish"

The passage links Satan with seducing the first parents and the serpent with assisting in the seduction of man.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10353-10500 confidence: medium

Moses is commanded to throw down his staff; when it moves as though it were a serpent, he retreats, and is told not to fear.

Moses' staff, after being thrown down, moves as though it were a serpent, causing Moses to retreat.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10353-10500 confidence: medium

Moses is told to throw down his staff; it moves as though it were a serpent, Moses retreats, and he is told not to fear.

Moses throws down his staff and sees it move as though it were a serpent, causing him to retreat before reassurance.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14253-14381 confidence: high

A Voice calls to Moses from the bush in the sacred hollow, identifies itself as God, commands him to throw down his rod, which moves as though a serpent, and gives the sign of the white unharmed hand for Pharaoh and his nobles.

The rod moves as though it were a serpent, and the hand comes out white but unharmed; both are called signs from the Lord to Pharaoh and his nobles.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14253-14381 confidence: high

A Voice cries from the bush in the sacred hollow, identifies itself as God, commands Moses to throw down his rod, and reassures him when it moves as though it were a serpent and he flees.

Moses throws down his rod and sees it move as though it were a serpent, causing him to flee before reassurance.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16807-16947 confidence: high

Moses throws down his rod and it becomes a serpent; he draws forth his hand and it appears white; Pharaoh's nobles call him an expert enchanter who seeks to expel them from their land.

Moses' rod becomes a serpent and later devours the enchanters' wonders.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16807-16947 confidence: high

Moses is sent with signs to Pharaoh and his nobles, identifies himself as an apostle from the Lord of the Worlds, asks that the children of Israel be released, throws down his rod and it becomes a serpent, and shows a white hand.

Moses throws down his rod before Pharaoh and it becomes a serpent, followed by the related contest in which the rod devours the enchanters' wonders.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20008-20136 confidence: high

The note discusses Eblis, Christian parallels, Adam's honor, and the identification of the serpent with Satan.

The translator explicitly mentions the identification of the serpent with Satan.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20008-20136 confidence: medium

The notes discuss Eblis/diabolos, Adam's honor, possible Christian elements, the identification of the serpent with Satan, and a change from Eblis to Satan.

The note explicitly mentions the identification of the serpent with Satan and the shift from Eblis to Satan.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5790-5982 confidence: high

God asks what is in Moses' right hand; Moses identifies his staff; God commands him to cast it down, and it becomes a running serpent. God also gives the sign of the white but unhurt hand.

Moses' staff becomes a serpent and is restored as one of the signs shown before his mission to Pharaoh.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5790-5982 confidence: high

Moses' staff is cast down and becomes a running serpent, then is restored; his hand comes forth white but unhurt; these are signs, and he is told to go to Pharaoh.

Moses casts down his staff and it becomes a running serpent before being restored.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6440-6654 confidence: high

Moses throws down his staff, which becomes "an undoubted serpent," and draws out his hand white to the beholders.

Moses' staff becomes a serpent as proof of his mission before Pharaoh.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6440-6654 confidence: high

Moses offers proof; his staff becomes an undoubted serpent and his hand appears white; Pharaoh calls him a cunning sorcerer who would drive people from the land.

Moses offers a proof, throws down his staff, and it becomes an undoubted serpent.
read in the book →
The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4011-4062 confidence: medium

A corpse is pressed into the earth and gnawed or stung until resurrection by ninety-nine seven-headed dragons, or sins become venomous beasts such as dragons, scorpions, and serpents; some understand this figuratively.

The dead are tormented by dragons, scorpions, serpents, or sins figured as venomous beasts.
read in the book →
The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4011-4062 confidence: medium

The corpse is pressed by earth and gnawed or stung until resurrection by ninety-nine seven-headed dragons; another view says sins become venomous beasts such as dragons, scorpions, and serpents, sometimes read figuratively.

The corpse is said to be gnawed and stung until resurrection by dragons, or sins are said to become venomous beasts such as dragons, scorpions, and serpents.
read in the book →
The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4693-4744 confidence: high

The Jewish account summarized here places an angel over each infernal apartment, includes angelic intercession, diverse punishments by cold and heat, blackened faces, and eventual delivery for some through Abraham or prophets after purgation.

The passage lists punishments by heat, cold, stink, serpents, beasts, devils, hunger, and thirst in the compared traditions.
read in the book →

zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter II. / CHAPTER II, 9 -III, 5. 15 / Chapter III. / CHAPTER III, 6-16. 17; lines 3659-3740 confidence: high

The evil spirit, with confederate demons, goes toward the kiminaries, sees the sky, leads the demons up, stands upon one-third of the inside of the sky, and springs like a snake down to earth.

The evil spirit's descent is compared to a snake, and snake is among the noxious creatures spread over the earth.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER III, 23-25. 225 / CHAPTER III, 26-31. 227 / CHAPTER III, 32-39. 229 / CHAPTER III, 40-46. 231; lines 12890-13014 confidence: high

In Hushe^ar-mah's millennium creatures become more progressive; he destroys the fiend of serpent origin; Peshyotanu becomes high-priest and primate; medicine and remedies prevent death even for those at the point of death or struck by weapons.

In the millennium of Hushe^ar-mah, he utterly destroys the fiend of serpent origin.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIII, 12 -XIV, 2. 45 / Chapter XIV. / CHAPTER XIV, 3-13. 47 / CHAPTER XIV, 14-22. 49; lines 5047-5130 confidence: medium

Mentions eight musk animals, including one with a pleasant scent bag, the Bi-musk, and the black musk that is enemy of a river serpent.

The black musk animal is described as the enemy of a serpent numerous in rivers.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XVI, 3-6. 381 / Chapter XVI I. / CHAPTER XVII, 1-6. 383 / CHAPTER XVII, 7-9. 385; lines 19579-19663 confidence: medium

Demonic begetting is linked with being a demon; the soul of one who commits sodomy becomes a demon; the soul of one who performs rites of apostasy becomes a darting snake. A note states this means there is no resurrection for them.

The passage says the soul of one who commits sodomy becomes a demon and the soul of one who performs religious rites of apostasy becomes a darting snake.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XVII. / CHAPTER XVII, 2-7. 63 / CHAPTER XVII, 8 -XVIII, 5. 65 / Chapter XVIII.; lines 5734-5815 confidence: low

The evil spirit formed a lizard in the deep water as an opponent so that it may injure the Hom.

The opponent is a lizard in deep water, and the fish are separately described as serpent-like in that water.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XVIII, 6 -XIX, I. 6? / Chapter XIX. / JO BUNDAHI5'. / CHAPTER XIX, 14-23.; lines 5998-6080 confidence: high

The white falcon kills the serpent with wings; the magpie kills the locust and is created in opposition to it.

A white falcon kills the serpent with wings; several mountain beasts devour all snakes; and the ichneumon is created in opposition to the venomous snake.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXVII, 25-XXVIII, 2. IO5 / Chapter XXV II P. / I06 BUNDAHW. / CHAPTER XXVIII, 3-I5. IO7; lines 7618-7761 confidence: medium

Akatash is the fiend of perversion who averts creatures from proper things; denying the need for a high-priest propitiates Aeshm, and denying the need for a snake-killer or not killing a noxious creature propitiates Aharman with the foregoing demons.

The snake-killer implement is prescribed for killing noxious creatures, and rejecting it propitiates Aharman and the demons.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXX, 20-28. I 27 / CHAPTER XXX, 29-33. I 29 / Chapter XXXI / CHAPTER XXXI, 1-6. I3I; lines 8730-8831 confidence: medium

Dahak is identified in the note as Av. Asi Dahaka, 'destructive serpent.'

A note identifies Dahak as the destructive serpent Asi Dahaka, and another note identifies Frettun with Thraetaona, who slew the destructive serpent.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXX, 6-1 I. I 23 / CHAPTER XXX, 12-1 9. I25 / CHAPTER XXX, 20-28. I 27 / CHAPTER XXX, 29-33. I 29; lines 8627-8681 confidence: medium

G6/(ihar burns the serpent in melted metal; hell’s stench and pollution are burned in that metal, and hell becomes pure.

The serpent and hell’s pollution are burned in melted metal, and hell becomes pure.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 2071-2167 confidence: high

Hushe-dar-mah’s mission is to make creatures more progressive and destroy Azh-i Dahak; mankind become skilled in medicine; the evil spirit releases Azh-i Dahak from Mount Dimavand; Auharmazd sends angels to rouse Keresasp, who kills Azh-i Dahak with his club.

Azh-i Dahak is called a fiend of serpent origin, confined in Mount Dimavand, released by the evil spirit, and killed by Keresasp after angels rouse him from trance.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 2281-2357 confidence: high

Hushe-dar-mah destroys a terrible serpent accompanying apostasy through divine glory and Avesta formulas, clears noxious creatures, makes wild animals harmless among humans, and the fiends of apostasy and deceit depart as the world becomes delightful and truthful.

Hushe-dar-mah destroys the terrible serpent that accompanies apostasy using divine glory and Avesta formulas.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXV / INTRODUCTION. XXXIX / INTRODUCTION. / INTRODUCTION.; lines 2448-2559 confidence: low

The passage mentions a matter "caused by a serpent," then sacred thread-girdle and shirt, sins of uncoveredness, walking with one boot, unseasonable chatter, good works, reverencing the sun and fire, extinguishing fire, confession, renunciation, and atonement.

A serpent is explicitly mentioned as causing something, but the object or event caused is outside the supplied passage fragment.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast IX, 4- / SELECTIONS OF ZAD-SPARAM, VIII, I - IX, 2. I 77 / Chapter IX. / SELECTIONS OF ZAD-SPARAM, IX, 3- 10. I 79; lines 10933-10955 confidence: medium

A black musk animal is sought by those bitten by the fanged serpent, identified as the serpent of mountain water-courses and numerous on river-banks; a remedy sequence involving the animal and serpent is described as clearing the malady.

A black musk animal is sought by those bitten by the fanged serpent and is used in a remedy sequence that clears the malady.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAD-SPARAM, I, 4-1 4. I 57 / SELECTIONS OF ZAD-SPARAM, I, 1 5-24. 1 59 / SELECTIONS OF ZAZ)-SPARAM, I, 25- II, 6. 161 / Chapter II.; lines 10028-10113 confidence: high

Aharman reaches the water below the earth, brings eyelidless darkness, moves through the middle of the earth like a snake from a hole, and stays within the earth.

Aharman moves through the earth like a snake from a hole, and his passage is identified as the way to hell used by demons against the wicked.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast VIII, 18. / CHAPTERS I, 4-II, 2. 245 / Chapter II. / CHAPTER 11,8-11. 249; lines 13735-13862 confidence: high

A serpent in a wine jar makes both useless and polluted. With corn, the jar is polluted and the corn clean except the part including or touched by the serpent, which is discarded because the serpent's seed-touch may be deadly; hair or dead matter on the jar also pollutes it, though drying can make it serviceable.

The serpent in a jar pollutes wine and jar, and corn touched by the serpent is discarded because the serpent's seed-touch may cause death.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast ZAZ?-S PARAM. / Chapter I. / SELECTIONS OF ZAD-SPARAM, I, 4-1 4. I 57 / SELECTIONS OF ZAD-SPARAM, I, 1 5-24. 1 59; lines 9945-10025 confidence: medium

Auharmazd says the serpent's co-operation dies away through weapons, Aharman's own daughter dies through religion, and at the end of nine thousand years there is an upheaval.

Auharmazd's speech says that the co-operation of the serpent dies away through weapons.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD V. 53 / FARGARD V. 55 / FARGARD V. 57 / FARGARD V. 59; lines 7712-7798 confidence: medium

The note identifies the Urupi dog as a weasel and says it was created to fight the serpent garza and other khrafstras that live in holes, citing Bund. 47, 8.

A note says the weasel was created to fight the serpent garza and other khrafstras that live in holes.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD V. 6 1 / VIII. / FARGARD V. 63 / FARGARD V. 65; lines 7986-8167 confidence: low

The note says the dead should lie on the mountain naked or clothed only with heaven's light, cites later teaching that excess shroud thread becomes a black snake in the other world, and contrasts Greek festive burial attire with Zoroastrian practice.

A cited later tradition says each unnecessary thread in a shroud becomes a black snake clinging to the heart in the other world.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XIII. 159 / VIII. / FARGARD XIII. I 63 / FARGARD XIV. 1 65; lines 12589-12678 confidence: medium

The offender is instructed to kill ten thousand snakes that go upon the belly.

The prescribed atonement includes killing ten thousand snakes that go upon the belly.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XVIII. / FARGARD XVIII. 1 97 / FARGARD XVIII. I 99 / FARGARD XVIII. 201; lines 14299-14393 confidence: medium

The speaker says such creatures should be killed even more than gliding snakes, howling wolves, a she-wolf attacking the fold, or a she-frog attacking waters with a thousandfold brood.

The passage compares creatures to be killed with snakes and other animals and later includes killing a thousand snakes in the atonement list.
read in the book →
The Zend-Avesta, Part I: The Vendidad GREEK. / MODERN NAME. / FARGARD I. / FARGARD I.; lines 5127-5233 confidence: medium

Angra Mainyu, described as all death, counter-created by witchcraft the serpent in the river and winter, a work of the Daevas.

Angra Mainyu counter-creates a serpent in the river, and a note connects it with the mythical Serpent Az'is.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 2742-2876 confidence: high

The Vedas are said to describe a storm battle in which Indra, with lightning and thunder, fights Ahi, a serpent who has carried off dawns or rivers, described as goddesses or milch cows, and keeps them captive in the cloud.

Both Ahi and Azi Dahaka are serpent or dragon adversaries in battles involving storm, captive waters or dawns, and threatened light.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 2742-2876 confidence: high

The Vedic tale is also described as Trita Aptya killing a three-headed, six-eyed fiend and releasing cows; “son of waters” is said to name the fire-god in both the Vedas and the Avesta, born from cloud as lightning.

Trita Aptya kills a three-headed six-eyed fiend, and Thraetaona Athwya kills Azi Dahaka, described as three-mouthed, three-headed, and six-eyed.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 2878-3023 confidence: high

Azi can conquer by seizing the sky, darkening the light, and carrying off the sovereign light, the hvarenah, from Yima Khshaeta.

Azi is identified with the serpent, seizes the sky, darkens the light, and carries off sovereign light from Yima.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 2878-3023 confidence: high

Zohak cannot be killed after defeat; he is bound to Mount Damavand until the end of the world, when he will be released and killed by Keresaspa.

Zohak is bound to Mount Damavand and will be released at the end of the world before being killed by Keresaspa.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3025-3167 confidence: high

Khnathaiti cleaves to Keresaspa; Keresaspa, like Thraetaona, is a demon-smiter who killed the snake Srvara, twin-brother of Azi Dahaka; later tales say Niyaz killed Keresaspa in sleep, interpreted as Khnathaiti delivering him asleep to a fiend.

Keresaspa and Thraetaona are described as great demon-smiters; Keresaspa kills the snake Srvara and will kill Azi at the end of time.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3326-3441 confidence: medium

Animals are enlisted under one spirit or the other; the passage explains animal forms of gods and fiends through storm, lightning, water, and cloud imagery, including a storm fiend’s serpent-like cloud coils around a goddess of light or rain-cows.

The passage explains the fiend’s serpent form by comparing cloud coils around a goddess of light or milch cows of the raining heavens to a snake’s folds.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3443-3547 confidence: high

Azi Dahaka, the serpent, is let loose and takes hold of the world again; the passage explains disappearance of light as sleep, absence, or death and reappearance of light as awakening, return, or the arrival of a son.

Azi Dahaka is let loose and takes hold of the world, while Keresaspa awakens to kill the snake finally.
read in the book →
The Zend-Avesta, Part I: The Vendidad KARGARD XIX. 2M / FARGARD XIX. 215 / FARGARD XIX. 21 7 / FARGARD XX. 210.; lines 15221-15313 confidence: high

The note says Thraetaona was regarded as inventor of medicine; charms against sickness bear his name, and his Fravashi is invoked against multiple illnesses and plagues created by the serpent.

The passage says plagues were created by the serpent, disease was understood as serpent-derived poisoning, and the serpent killer was invoked against it.
read in the book →
The Zend-Avesta, Part I: The Vendidad VIII. / FARGARD XIII. I 63 / FARGARD XIV. 1 65 / FARGARD XIV. 1 67; lines 12681-12776 confidence: medium

The text commands killing ten thousand each of dog-shaped snakes, tortoises, land frogs, water frogs, corn-carrying ants, biting or hole-digging ants, earth worms, and horrid flies; a note glosses the horrid flies as corpse flies.

The passage commands the killing of many specified creatures, including snakes, and identifies the Khrafstraghna as an instrument for killing snakes and similar creatures.
read in the book →
The Zend-Avesta, Part I: The Vendidad ZEND NAME. / OLD PERSIAN. / GREEK. / MODERN NAME.; lines 4915-5024 confidence: high

Varena is described as "the seat of the struggle between Az\s Dahaka and Thraetaona, between the storm serpent and the storm god" and as formerly "the four-sided Heaven".

The passage explicitly describes the Varena struggle as between Az\s Dahaka and Thraetaona, glossed as the storm serpent and the storm god.
read in the book →
The Zend-Avesta, Part I: The Vendidad ZEND NAME. / OLD PERSIAN. / GREEK. / MODERN NAME.; lines 4915-5024 confidence: medium

Modern tradition favors Padashkhvargar because the serpent was bound to Demavand, the highest peak in the chain; Kirman's claim is attributed to a popular etymology meaning 'the land of snakes.'

Modern tradition is said to favor Padashkhvargar because the serpent was eventually bound to Demavand, the highest peak in the chain.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ABAN YA5T. 53 / A BAN VAST. 55 / ABAN YA5T. ' 59 / VIII.; lines 3160-3196 confidence: high

Azi Dahaka is glossed as “the fiendish snake,” described as the “snake” of the storm-cloud, and called a counterpart of the Vedic Ahi or Vritra.

The note explicitly calls Azi Dahaka a fiendish snake and the snake of the storm-cloud.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ABAN YA5T. 53 / A BAN VAST. 55 / ABAN YA5T. ' 59 / VIII.; lines 3160-3196 confidence: medium

The note says Azi Dahaka struggles for Glory against Atar, Fire, in the sea Vourukasha; it also says Yima Khshaeta was originally, like Vedic Yama, a solar hero.

The note describes Azi Dahaka struggling against Atar, Fire, for Glory in the sea Vourukasha.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ABAN YA5T. 53 / A BAN VAST. 55 / ABAN YA5T. ' 59 / VIII.; lines 3160-3196 confidence: medium

The note says the Shah Namah describes Azi Dahaka as a man with two snakes springing from his shoulders through a kiss of Ahriman.

The Shah Namah note describes two snakes springing from Azi Dahaka’s shoulders through a kiss from Ahriman.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ORMAZD YA5'T. 3 I / II. HAPTAN YA.ST. / HAPTAN YA5T. 39 / ARDIBEUWT YAST. 41; lines 2221-2399 confidence: medium

The brood of the Snake, Wolf, and Two-legged, as well as Pride, Scorn, Hot Fever, Slander, Discord, the Evil Eye, false words, and the Sahi, are listed as fleeing away.

The brood of the Snake is named among beings or forces that flee away after the praise of the Airyaman prayer and Holy Word.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XVII. / XVIII. / ABAN YAST. 7 1 / ABAN VAST. 75; lines 3854-3929 confidence: medium

The text says the addressee may not be made to "run up into the heavens, above the sun" and that "the Serpent" may not injure with poisons.

The Serpent is linked with poisonous injury, and the translator note says the uncleanness and unhealthiness of rivers are ascribed to his poison.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVII. / FARVARDIN YA5'T. 21 7 / XXVIII. / XXIX.; lines 10728-10827 confidence: high

Thraetaona of the Athwya house is invoked to stand against itch, fevers, humours, incontinency, and the evil done by the Serpent.

The passage invokes Thraetaona against the evil done by the Serpent, and a note states that disease, as poison, comes from the Serpent.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD YAST. 289 / ZAMYAD YAST. 29 1 / Z AMY AD YAST. 293 / ZAMYAD VAST. 295; lines 14163-14255 confidence: high

Keresaspa kills Srvara, a horse-devouring, men-devouring, yellow, poisonous snake. While Keresaspa cooks in a brass vessel upon him at noon, the heated fiend rises, upsets boiling water, and Keresaspa falls back affrighted.

Keresaspa kills Srvara, explicitly described as a poisonous snake that devours horses and men.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA IX. 233 / YASNA IX. 235 / YASNA IX. 237 / YASNA IX. 239; lines 12677-12724 confidence: medium

“At the aroused and fearful Dragon, green, and belching forth his poison ... yellow H(a)oma, hurl thy mace!”

The passage names a green, poison-belching Dragon and commands yellow Haoma to hurl a mace at it.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LXII. 315 / YASNA LXV. 317 / YASNA LXV. 319 / YASNA LXVIII. 321; lines 16192-16269 confidence: medium

Milk and libation are said to make waters flow and plants sprout, and to oppose the Daeva-made Dragon, arrest the Pairika, and contradict the Ashemaogha, unholy tyrant, and human Daeva worshipper.

The milk and libation are said to oppose the Daeva-made Dragon and to arrest or contradict other hostile figures.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA VIII. / YASNA VIII. 2 29 / YASNA IX. 23T / YASNA IX. 233; lines 12411-12499 confidence: high

Thraetaona smote the dragon Dahaka, described as three-jawed, triple-headed, six-eyed, thousand-powered, a lie-demon of the Daevas, and made by Angra Mainyu against the corporeal world and settlements.

Both Thraetaona and Keresaspa are identified through the act of smiting dragon adversaries.
read in the book →

hopi

The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 4889-4983 confidence: medium

Storm tells the young man to go to Walpi to consult the Snake people, who formerly had snake dances there and were driven away after snakes bit somebody.

Storm directs the seeker to Snake people at Walpi, explaining their former snake dances and their removal after a snake-bite incident.
read in the book →
The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5070-5180 confidence: high

The man says his daughter went for water and did not return; her tracks stop at the stream. He gives bows to the youths and an eagle nakwakwosi to Spider Woman. Spider Woman says the youths have seen that Balolookong dragged the daughter into the water and tells him to invite friends, make nakwakwosis, and dress the maiden's brother.

The maiden disappears while getting water, and Spider Woman says Balolookong dragged her into the water; the serpent later emerges holding her.
read in the book →
The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5070-5180 confidence: high

The song and dance are repeated. Balolookong emerges again holding the maiden; the brother approaches, grasps her, and strikes Balolookong on the head with the club. The serpent releases the maiden, and his skin floats on the water like a sack; the brother draws her out.

After being struck, Balolookong is said to have left his skin and slipped back into the water; later sightings are said to cause sickness.
read in the book →
The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5274-5365 confidence: high

At the spring Yellow Corn-Ear maiden notices the returned maiden's little vessel with rainbow-colored water, drinks from it, falls down, and turns into a bull snake; Blue Corn-Ear says Yellow tried to destroy her and will remain that way.

Yellow Corn-Ear maiden drinks from the little cup, falls down, and becomes a bull snake; Blue Corn-Ear states that Yellow tried to destroy her and will remain in that form.
read in the book →
The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5274-5365 confidence: high

The bull snake wanders, struggles to catch prey by speed, and is said to charm and draw prey toward itself by powerful inhalations, a behavior the passage says Hopi still observe.

The passage explains the bull snake's hunger, slow movement, and method of charming prey with inhalations as a continuing observable trait.
read in the book →
The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5367-5440 confidence: high

A maiden in bull-snake form is killed unknowingly by her parents and her soul goes to the Skeleton House; sorcerers may leave graves as bull snakes, and killing such a snake frees the soul to the Skeleton House.

The passage links the maiden's soul and sorcerers' souls with bull-snake bodies or forms, and says killing the snake frees the soul to the Skeleton House.
read in the book →
The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 6130-6208 confidence: medium

The sorcerers meet at Skeleton Gulch, a place associated with corpses in a gulch, and plan a wheel and feathered arrows, including one arrow poisoned with rattlesnake poison to wound the maiden.

One feathered arrow is poisoned with rattlesnake poison and used to wound the maiden's foot; she dies during the night.
read in the book →
The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 12536-12635 confidence: medium

A footnote describes poisoned arrows made with rattlesnake decay and fang poison; Hopi use captured Navaho poisoned arrows against them and are said to be protected by buckskins.

The note describes arrow poison made from decaying rattlesnake matter and poison from rattlesnake fangs.
read in the book →
The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13053-13142 confidence: high

The chief tells the young man to turn away; the people become snakes. The chief tells him to choose one. The prettiest maiden has become a large angry snake, which is made docile with medicine and stroked four times.

The kiva people dress up and turn into snakes, then later resume human form; the prettiest maiden becomes a large snake.
read in the book →
The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13053-13142 confidence: high

The chief tells the young man to turn away; the people become snakes. The chief tells him to choose one. The prettiest maiden has become a large angry snake, which is made docile with medicine and stroked four times.

The chief tells the young man to choose a snake; after the young man tames and holds the angry snake, the people consider him initiated.
read in the book →
The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13053-13142 confidence: medium

Back in the Snake kiva the young man stays four days and nights. The chief tells him to take a woman who will bear him children and warns him not to touch his wife on the way home or she and the toads will disappear.

The young man receives a woman from the Snake chief, she bears Snake children, and later human descendants are identified as the Snake clan.
read in the book →
The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13223-13305 confidence: high

On the fourth day the old man emerges as a large Balolookong; Balolookongs and streams of water come from the ground, houses fall, many are buried, and old men in one house turn into turkeys.

The old man emerges as a large Balolookong and other Balolookongs shoot from the ground with streams of water.
read in the book →
The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13395-13487 confidence: medium

In '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 brothers steal a bull-snake from Snake priests as part of the group of objects whose possession is linked to thunderstorm and crops.
read in the book →
The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13571-13643 confidence: high

At the bluff the Antelope maiden demands bahos, sets a game with sand and seeds, then a sun-race; the young man rides an eagle breath feather, the maiden becomes a swift snake, Spider Woman aids him, and the son is recovered from a room with many bones.

The Antelope maiden turns into a swift snake during the race, and Balolookong's defeat leaves serpent skin floating on the water.
read in the book →
The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13646-13698 confidence: high

At the spring, Yellow Corn-Ear maiden notices the friend's peculiar little vessel given by Spider Woman and sees water entering the jug show rainbow colors.

A vessel given by Spider Woman produces rainbow-colored water; Yellow Corn-Ear maiden drinks and becomes a bullsnake.
read in the book →
The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 14742-14840 confidence: high

In 'The Bull-Snake and the Tichvo,' a Bull-snake discovers a wren nest on a bluff, fails to climb up three times, succeeds on the fourth attempt, enters the nest, and devours four little ones.

The Bull-snake reaches a bluff nest after repeated attempts and devours the young birds.
read in the book →
The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 14742-14840 confidence: high

After remaining in the nest four days, the Bull-snake coils on the bluff; the old bird mourns, is drawn closer by the snake's strong inhalations, and is devoured.

The Bull-snake uses strong inhalations to draw the parent bird toward its mouth before devouring it.
read in the book →
The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 14742-14840 confidence: high

In 'The Snakes and the Locusts,' rattlesnakes have a kiva and are snakes in summer but Hopi in winter; heavy snow causes deaths, and the Snake chief sends messengers toward the warm, snow-free locust place at Tuvanashavi.

Rattlesnakes are described as rattlesnakes in summer and Hopi in winter, with snake skins hanging in the kiva.
read in the book →
The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 10277-10376 confidence: high

Oraibi children find an unreachable Tuchvo nest high on a bluff; a Bull-snake seeking food also finds it, and the bird mocks the snake from the high nest with a song saying it will never ascend.

A bird taunts the Bull-snake as unable to ascend to the nest; after three failed efforts, the snake succeeds on the fourth and eats the brood.
read in the book →
The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 10277-10376 confidence: high

The parent bird mourns near the coiled snake; the snake exerts a charm by inhaling and exhaling, drawing the bird closer until it devours it.

The Bull-snake uses inhalation and exhalation to draw the mourning bird closer until it can devour it; the note adds Hopi reports of similar snake charming of mice and rabbits.
read in the book →
The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 10277-10376 confidence: high

At Tcuakpi the Rattlesnakes have a kiva; in summer they are rattlesnakes, while in winter they are Hopi in their kivas with snake skins hanging on pegs.

Rattlesnakes are described as rattlesnakes in summer and as Hopi in winter, with their snake skins hanging on pegs in the kiva.
read in the book →
The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 8741-8822 confidence: high

The Water Serpent and Coyote episode begins: Water Serpent lives at Lanva, the Flute Spring, and Coyote at Ishmovala; they are strong friends. Water Serpent is so long that when coiled in Coyote's kiva he fills nearly all of it.

Water Serpent lives at Flute Spring, is already very long, fills Coyote's kiva when coiled, and says he will become larger.
read in the book →
The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 8824-8912 confidence: high

Coyote sees smoke and fire, thinks the Hopi are burning grass and pursuing him, runs west, jumps into the high Little Colorado River, tires, sinks, and drowns; Balolookong lives in peace at the spring afterwards.

Balolookong is identified as a Water Serpent, is located at Flute Spring or in a spring kiva, and remains at the spring after Coyote's death.
read in the book →
The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 8914-9014 confidence: medium

Coyote makes a long cedar-bark rope tied with yucca leaves, fastens it to his tail, visits Lolookong, fills the kiva with the long tail, sees many snake costumes, and is offered corn-pollen.

The source note calls Balolookong a mythical serpent associated with water, and the narrative presents Balolookong/Lolookong as Coyote's host and tail-burning opponent.
read in the book →
The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 4156-4255 confidence: high

The brothers enter another kiva where Snake priests are washing snakes; they grab a bull-snake, put it in a snake-sack, and proceed with the tray and bag while beating their ball.

The brothers enter the Snake priests’ kiva during snake washing and take a bull-snake in a snake-sack.
read in the book →
The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 4257-4280 confidence: medium

The two brothers rush in and secretly put the lightning frame, thunder board, snake, little artificial melons, bahos, and paint into two covered pots.

A snake is included in the set of objects whose possession is later connected with continuing rain and good crops.
read in the book →
The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1604-1704 confidence: low

The Rattle-snake clan comes with the Spider clan to Orafbi, but its incorporation is unknown. Badger people understand medicines and prepare medicine or charm liquid for Flute, Snake, Marau, and other ceremonies.

The Rattle-snake clan is named as arriving with the Spider clan at Orafbi, though its incorporation is said to be unknown.
read in the book →
The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1706-1799 confidence: high

Snake-skin costumes hang on the kiva walls. The chief tells the people to dress while the young man turns away; when he looks back, the men have become snakes of various kinds, and Spider Woman warns him they will test him and not to fear touching snakes.

The kiva men and maidens put on snake-skin costumes and become snakes or serpents of various kinds.
read in the book →
The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1706-1799 confidence: medium

Some pretty maidens also put on snake costumes and become serpents, one having been especially handsome. The chief tells the young man to select and take one of the snakes; the snakes seem angry, and Spider Woman whispers that he should not be cowardly or afraid.

After the kiva people and maidens become snakes or serpents, the chief tells the young man to select and take one of them while Spider Woman urges him not to fear.
read in the book →
The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1706-1799 confidence: medium

At Tokonavi, north of the Grand Canyon, people live by the river and are said not yet to be Snake people. The chief's son wonders where the water goes; his father consents to his journey and instructs him to build a closable box and take a long pole or stick.

The passage begins by saying the Tokonavi people were not yet Snake people, then narrates the young man's encounter with snake-transforming kiva people.
read in the book →
The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1801-1895 confidence: high

The prettiest maiden has become a large yellow rattlesnake; Spider Woman gives medicine; the young man chews and spurts it on the snake while stroking it four times until it becomes docile.

The passage centers on Snake people, a rattlesnake maiden, a Snake kiva, and the young man's later taking of the mana as wife.
read in the book →
The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1897-1997 confidence: high

At the village a new Snake clan arrives; the woman bears many snake children who live in fields and sand, play with Hopi children, bite them, and are driven away.

The woman bears snake children, and after the couple's later admission to Wälpi her human children become ancestors of the Snake clan.
read in the book →
The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1897-1997 confidence: high

The wife tells the man to return their children to her home; his father makes bāhos, which are carried with the snakes to the Snake people; the passage links this to Snake priests depositing bāhos with snakes after the Snake Dance.

Bāhos are sent back with the snake children, and the narrator connects this to Snake priests depositing bāhos with snakes after carrying them away.
read in the book →
The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1897-1997 confidence: high

At Wälpi the Snake people make the first Snake tiponi, altar, and ceremony; the cult spreads to other villages; the chief's nephew gathers snakes from four directions, and the chief constructs the tiponi from snake, corn, feather, buckskin, and cottonwood-root bāho materials.

The Snake people at Wälpi make the first Snake tiponi, altar, and ceremony, after which the cult spreads to named villages.
read in the book →
The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1897-1997 confidence: high

At Wälpi the Snake people make the first Snake tiponi, altar, and ceremony; the cult spreads to other villages; the chief's nephew gathers snakes from four directions, and the chief constructs the tiponi from snake, corn, feather, buckskin, and cottonwood-root bāho materials.

The Snake chief sends his nephew north, west, south, and east to collect snakes for the first ceremony.
read in the book →
The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2748-2826 confidence: high

The old man sings on successive mornings, lowers fingers, and people fear evil; water appears where bahos had been planted by direction of a ghost, and the passage says the bahos had really been Balolookongs bringing water from the ground.

Balolookongs are identified with the planted bahos, bring water from the ground, shoot through the floodwaters, and include a chief water-serpent.
read in the book →
The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2828-2917 confidence: high

The big Bdlolookong comes out of the ground at a large opening like a cistern-like oven and remains standing as a very large serpent; the children fear the water serpent while their food runs low.

The water serpent identifies himself as the children's grandfather, pities them, speaks in Hopi, instructs them how to obtain corn, and promises to look after them.
read in the book →
The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2828-2917 confidence: medium

The serpent tells the children to follow their parents, says he will look after them, and instructs them to cut a piece from his back to give to the chiefs for rain-making use with b£hos paint.

The serpent asks the children to cut flesh from his back for chiefs to use in b£hos paint when rain is needed, and the wound closes immediately.
read in the book →
The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 778-873 confidence: high

The chiefs cause a great flood; great water serpents come out with the water, many people are destroyed, and the chiefs announce that the people will leave in four days after preparing food.

Great water serpents come out of the ground with the flood water during the destruction of many people.
read in the book →
The Traditions of the Hopi The Traditions of the Hopi / THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS.; lines 187-421 confidence: high

Entries list origins of Oraibi clans, two Snake myths, wanderings of Bear and Spider clans, origin of the Yeyaatu Society, origins of Mishongnovi clans, and destruction of Paldtkwapi.

The contents list Snake myths, a bull snake transformation, Water Serpent titles, Balolookong, and a title about snakes and locusts.
read in the book →

sufi

Bird Parliament Bird Parliament; lines 542-753 confidence: high

The Peacock enters glittering, says the Secret Artist made its colors from angelic feathers, and recounts falling from Eden after meeting a seven-headed snake.

The Peacock says it fell from Eden after acquaintance with a seven-headed snake, and the answer further discusses expulsion from the garden into wilderness.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 6248-6477 confidence: high

Moses recalls the Red Sea deliverance, heavenly food and drink, water from the rock, staff changed to serpent, water changed to blood, and a shining hand.

Moses says his staff became a mighty serpent or snake in his hand.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi CONTENTS / CONTENTS. / CONTENTS. / CONTENTS.; lines 337-475 confidence: medium

Story IV is listed as 'Moses and Pharaoh,' followed by the heading 'Lust compared to the snake.'

A story heading pairs Moses and Pharaoh, and the adjacent heading compares lust to a snake.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi CONTENTS / CONTENTS. / CONTENTS. / CONTENTS.; lines 337-475 confidence: medium

Story IV is listed as 'Moses and Pharaoh,' followed by the heading 'Lust compared to the snake.'

Separate headings compare lust to a snake and to a murderer.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL / THE MASHA VI.; lines 9579-9697 confidence: high

“The faculty of using similitudes is peculiar to a saint / Who is signally marked by knowledge of hidden mysteries.”

The passage says Moses took his staff to be a stick, but its mystery was revealed as a serpent.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL / THE MASHA VI.; lines 9579-9697 confidence: medium

The passage says false similitudes become serpents that tear; it cites Iblis as cursed and Korah as swallowed in the earth with his wealth after using such arguments.

Misused similitudes are described as changing into serpents that tear their users, with Iblis and Korah cited as destructive examples.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS. / MOSES AND PHARAOH.; lines 8373-8598 confidence: high

A snake-catcher in the mountains discovers a large snake frozen by cold, thinks it dead, ties it up, and takes it to Baghdad.

The frozen snake appears harmless, is warmed by the sun, revives, and destroys spectators; the passage explicitly uses this as an image for lust awakened by favorable conditions.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS. / MOSES AND PHARAOH.; lines 8373-8598 confidence: medium

The speaker warns to keep the snake frozen in humiliation, says warmth kindles its lust, and urges slaying it in sacred combat.

The speaker says the snake should be slain in sacred war and that it requires a Moses to slay serpents.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE M ASM AVI. / THE MASNA VL / THE MASHA VI. / THE MASNA VL; lines 9700-9946 confidence: high

The prophets describe a person sleeping in danger as serpents approach; a kind friend says to jump up, explains the danger, and by this warning rouses, releases, and leads the person home. The prophets add that a prophet sees hidden danger worldlings cannot see.

The prophets compare their warnings to a friend waking a sleeper from approaching serpents, explaining that the alarming warning saves and leads home.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ.; lines 17062-17285 confidence: high

The passage answers with examples of unseen states: child and reason, reason and love, Joseph's beauty, Jacob's sight, Moses' staff as stick or serpent, Moses' hand as hand or flashing light, and the unbeliever's attachment to lust and gluttony.

The passage says Moses' staff appears as a stick to ordinary sight but as a deadly serpent to the divine eye, and his hand appears as flashing light to the divine eye.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18960-19141 confidence: medium

"When that Omnipotent hand made the staff a serpent."

The passage directly states that an omnipotent hand made the staff a serpent and presents this as a sufficient portent.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE MASHA VI. / THE THREE FISHES. / MOSES. AND PHARAOH.; lines 13214-13309 confidence: high

Pharaoh accuses Moses of sorcery in changing the staff into a serpent and beguiling the people; Moses says it was by God's power, unlike Pharaoh's magicians' sorcery.

Pharaoh mentions Moses changing his staff into a serpent; Moses attributes the act to God's power rather than sorcery.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE THREE FISHES. / MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 13414-13554 confidence: high

The speaker says he has brought a staff for correction; it turns into a serpent against Pharaoh because Pharaoh has become a serpent in deed and character.

The staff is said to turn into a serpent in vengeance against Pharaoh and to serve as a warning of hell.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE THREE FISHES. / MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 13414-13554 confidence: high

The speaker says he has brought a staff for correction; it turns into a serpent against Pharaoh because Pharaoh has become a serpent in deed and character.

Pharaoh is explicitly described as a serpent in deed and character, and as an evil serpent enlarged to hill size.
read in the book →
Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 confidence: medium

The flying horn has no single form and includes forms such as a winged man, a serpent with a swine's head, or a foot or arm.

The flying horn has no single form and may appear as a winged man, a serpent with a swine's head, or separate limbs.
read in the book →
Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 415-498 confidence: medium

Hadji Kawameddin Hassan is called a second Assaf, while Shah Shudja is linked with Solomon; after a journey Hafiz stays in the vizir’s house and describes a judge’s officer as like a serpent in ambush, forcing him back to his master’s threshold and refuge.

Hafiz describes a judge’s officer as like a serpent in ambush on the path, forcing him back when he tries to cross the master’s threshold.
read in the book →
Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 922-1009 confidence: medium

Bell attributes Hafiz's broader standpoint partly to Sheikh Mahmud Attar and freedom of spirit; Hafiz condemns asceticism as 'the serpent of the age' and is described as a weary seeker after wisdom praying for guiding light.

Hafiz is quoted as crying, 'The ascetic is the serpent of the age.'
read in the book →
Poems from the Divan of Hafiz XVIII / XXIII / XXVIII / XXXIII; lines 3766-3778 confidence: high

The note says the beloved’s long locks are compared to deadly snakes, and her curls to hooks that catch and tear the lover’s heart.

The passage says the beloved’s long locks are often compared to deadly snakes and cites a parallel phrase about snaky golden locks.
read in the book →
Poems from the Divan of Hafiz XXXIII / XXXIV / XXXVI / XXXVII; lines 3862-3889 confidence: medium

The note explains the Arabic roots of “bezoar” as meaning annihilator of poison, and cites uses of the term as an antidote, chiefly to snake bites.

The passage repeatedly connects bezoar with venom, snake bites, and writings on serpents.
read in the book →
Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3007-3105 confidence: high

Djemshid believes himself God and wants worship; the God-given royal glory leaves him; the three-headed serpent Zohab takes his throne and later has him sawn in two.

Zohab is a three-headed serpent who comes from Arabia, takes the throne, and causes Djemshid’s death.
read in the book →
The Confessions of Al Ghazzali INTRODUCTION / BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI; lines 226-323 confidence: medium

A hypothetical person changes a stone to gold or a rod to a serpent to challenge Ghazzali's certainty that ten is more than three; Ghazzali says wonder would not create doubt.

A hypothetical transformation of a rod into a serpent or a stone into gold would produce astonishment but not doubt in certain knowledge.
read in the book →
The Confessions of Al Ghazzali THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1219-1307 confidence: medium

The passage says the issue is not whether a rod became a serpent or the moon was split in two; isolated miracles may be confused with magic or falsehood, and the supernatural should be only one constituent of belief.

A rod changed into a serpent is explicitly listed as a possible miracle-sign in a discussion of inspiration and proof.
read in the book →
The Mesnevi CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 4415-4497 confidence: medium

King Gayāsu-’d-Dīn Key-Khusrev goes walking alone, picks up a young snake, puts it in a gold box, seals it, and rejoins his courtiers.

The king places a young snake in a gold box and makes it the concealed object in a public challenge.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10286-10399 confidence: high

"One’s staff became a serpent; one’s post chose what is true. / From that staff came a serpent; from this post, loud moan."

The passage explicitly says that one staff became a serpent in connection with Moses' miracle.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10728-10834 confidence: high

The woman calls his wisdom “serpent’s, scorpion’s, deadly gall” and says, “Thou art both snake and snake-catcher.”

The woman calls the man both snake and snake-catcher and tells of a snake-charmer who charms a serpent but is himself charmed and endangered by the serpent.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10728-10834 confidence: high

The woman says the husband’s wisdom is “serpent’s, scorpion’s, deadly gall” and calls him “both snake and snake-catcher.”

The woman labels the husband’s wisdom as serpent-like poison and narrates an encounter in which a snake out-charms a snake-charmer.
read in the book →
The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 994-1104 confidence: medium

Sufi teachers describe the nafs as the lower appetitive soul, evil self, seat of passion and lust, broadly equivalent to the flesh, allied with world and devil, and an obstacle to union with God; the Prophet calls it the worst enemy.

The nafs is named the worst enemy and obstacle, and accounts describe it in animal forms including young fox, dog, snake, and mouse.
read in the book →
The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1301-1463 confidence: medium

A serpent is placed in the garden; man tastes from a woman’s hand, but the passage says the woman is not clay and the fruit is not earthly fruit, but experience handed down from birth to birth; God joins the two in one.

A serpent is placed in the garden; man tastes from a woman’s hand and eats the good and evil of fruits, then faces laws he had taken in vain.
read in the book →
The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 confidence: high

A serpent coiled within the human spine is described as hidden in the breath of the senses, divided yet united, the breath of life divine, and bringer of wisdom of the gods; the note glosses this as the seat of all functional activity.

The serpent coiled in the human spine is described as breath of life divine and as bringing the wisdom of the gods to humans.
read in the book →
The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 confidence: high

A secret is given about finding the serpent coiled within the human spine; it is found in the breath of the senses, divided yet united as the breath of life divine, bringing wisdom of the gods to humans.

The passage identifies a serpent coiled within the human spine, connects it with breath of life and wisdom, and locates the tree of life and mystic numbers in the body.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7624-7841 confidence: high

Rich drinkers defy the world and die as beggars; the speaker asks for emerald hemp in a ruby pipe to blind care's serpent eye. The note says emerald is supposed to blind serpents.

The speaker asks for emerald hemp to blind care's serpent eye, and the note states that emerald is supposed to blind serpents.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7624-7841 confidence: medium

Rich drinkers die as beggars; the speaker asks for emerald hemp in a ruby pipe to blind care's serpent eye; note: emerald is supposed to blind serpents.

Emerald hemp in a ruby pipe is imagined as blinding care's serpent eye, with a note that emerald is believed to blind serpents.
read in the book →
The Sufistic Quatrains of Omar Khayyam LIII. / LVII. / LVIII. / KUZA-NAMA; lines 1427-1469 confidence: medium

The addressed figure is said to have made Man from baser Earth and devised Eden and the Snake; the speaker refers to Man's sin and forgiveness.

The passage names Eden and the Snake in connection with Man and the sin that blackens Man's face.
read in the book →
The Sufistic Quatrains of Omar Khayyam LIII. / LVII. / LVIII. / KUZA-NAMA; lines 1427-1469 confidence: medium

The addressed figure is said to have made Man from baser Earth and devised Eden and the Snake; the speaker asks for Man’s forgiveness for sin.

The passage names Eden, the Snake, Man, sin, and forgiveness in a compressed allusion to a fall pattern.
read in the book →
The Sufistic Quatrains of Omar Khayyam LXXVI. / LXXVII. / LXXX. / LXXXI.; lines 3918-4012 confidence: high

Quatrain addresses God as maker of Man from baser Earth, deviser of the Snake in Paradise, and asks that forgiveness for Man's sin be given and taken.

The quatrain names a Snake in Paradise, and the commentary connects this image to a Mantik ut-tair apologue with Snake/Iblis in Paradise at Adam's creation.
read in the book →
The Sufistic Quatrains of Omar Khayyam LXXVI. / LXXVII. / LXXX. / LXXXI.; lines 3918-4012 confidence: high

The speaker addresses one who made man from earth and devised Paradise with the Snake, asking that man's forgiveness be given and taken for sin.

The quatrain pairs Paradise with the Snake, and the note links this image to an apologue where Snake/Iblis is present in Paradise at Adam's creation.
read in the book →
The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 178-275 confidence: low

Early notices are said to portray Omar as defender of Greek Science, knowledgeable in the Koran and Law, a "stinging serpent" to the dogmatic, enemy of hypocrisy, healer of worldly triviality and impurity, and one who turns in prayer to the One God; his protests bring attacks from mullahs.

The editorial account says early notices portray Omar as a stinging serpent to the dogmatic.
read in the book →
The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12913-13101 confidence: medium

Wine is to be drunk with heart-ravishing companions; a friend bitten by the serpent of grief is told to drink wine as an antidote, and a non-drinker is told to eat earth.

The addressee is described as bitten by the serpent of grief, and wine is prescribed as an antidote.
read in the book →
The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZAS WHICH APPEAR IN THE SECOND EDITION ONLY / QUATRAINS OF OMAR KHAYYAM; lines 5114-5258 confidence: low

Cowell says there is 'no original for the line about the snake' and that the last line may be FitzGerald's mistaken version of Quatrain 236 in Nicolas's edition.

The note refers to a 'line about the snake' and says Cowell found no original for it.
read in the book →
The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZAS WHICH APPEAR IN THE SECOND EDITION ONLY / QUATRAINS OF OMAR KHAYYAM; lines 5114-5258 confidence: low

“There is no original for the line about the snake: I have looked for it in vain in Nicolas”

The note reports a line about a snake, but also states that Cowell found no original for it.
read in the book →

zulu

Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words APPENDIX. / MONSTERS. / UNTOMBINDE. / Book ii. c. 12.; lines 4390-4411 confidence: high

A sea-serpent goes ashore to eat livestock and “puts up his head like a pillar, and catcheth away men” from ships.

The sea-serpent comes ashore to eat livestock and catches men from ships.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words APPENDIX. / THE HONEY-BIRD. / INHLAMVU. / THE HONEY-BIRD.; lines 7733-7847 confidence: high

A snake may be in the bee hole; people are frequently bitten while taking out honey, and an imamba bite is said to cause immediate death.

The bee hole may contain a snake, including an imamba, and the gatherer can be bitten while reaching for the comb.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words I ZING AN E E WANE. / UNTOMBINDE. / UNTOM13IND3. / IZIXG ANEXWANE.; lines 3717-3888 confidence: medium

Untombinde returns to her father Usikulumi, son of Uthlokothloko, and is taken by Unthlatu, son of Usibilingwana, to be his wife.

Unthlatu is Untombinde’s intended husband; the note glosses his name as boa-constrictor or boa-man and describes snake-like physical traits.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words I ZING AX EK W AN E . / UMAMBA. / IZINGA NEK WANE. / UMAMBA.; lines 18024-18075 confidence: high

The people flee, afraid of the snake, and say the wedding party is coming with a snake; the damsels answer that it is “the bridegroom of Unthlamvu-yetusi.”

The arriving figure is explicitly called a snake by the local people and identified by the damsels as Unthlamvu-yetusi’s bridegroom.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINGANHEKWANE. / SYMPATHY BY THE NAVEL. / SYMPATHY BY THE NAVEL. / THE GREAT FIERY SERPENT.; lines 16067-16164 confidence: high

The Dutch say the serpent was killed wrongly; they kill such a serpent only when another comes with it, so the pool will not dry up, and warn that killing a solitary one will obstruct the water and stop its flow.

The Dutch say this type of serpent should not be killed alone because its death will obstruct the water and make the pool dry up.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINGANHEKWANE. / SYMPATHY BY THE NAVEL. / SYMPATHY BY THE NAVEL. / THE GREAT FIERY SERPENT.; lines 16067-16164 confidence: high

The Dutch leave on horseback, come to the pool by night, wait for the snake, and see two snakes emerge, one at the bottom and one at the top; when the lower one comes out, fire blazes up.

Two snakes emerge from the pool, and fire blazes up when the snake at the bottom comes out.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINGANHEKWANE. / SYMPATHY BY THE NAVEL. / SYMPATHY BY THE NAVEL. / THE GREAT FIERY SERPENT.; lines 16067-16164 confidence: medium

The Dutch shoot repeatedly at the snake but do not mortally wound it; it pursues them as they flee on nine horses, selects two middle horses, and the horses divide into groups going up and down the river.

After being shot at, the serpent pursues the mounted men and selects two horses in the middle of the fleeing group.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINGAXEKWANE. / UNTHLANGUN THLAN G U. / UNTHLANGUNTHLANGU. / IZINGAXEKWAXE.; lines 15513-15543 confidence: medium

“I see that my mother was troubled.” He said, “My child, I saw that she had given birth to a beast.”

The future king's mother is associated with giving birth to a beast or snake, and Unthlatu-yesiziba is then proclaimed king.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINOANEKWANE. / USTCAMA-NGAMANZI-EGUDU. / UMAMBA. / UMAMBA.; lines 17614-17725 confidence: high

The chieftainess gives birth again without announcing her labour; when people ask to see the child, she says she has borne an imamba, and when she uncovers it they see the imamba and wonder.

The chieftainess gives birth to an imamba, and the child is later named Umamba and described as moving on his belly.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINOANEKWANE. / USTCAMA-NGAMANZI-EGUDU. / UMAMBA. / UMAMBA.; lines 17614-17725 confidence: medium

The chieftainess gives birth again without announcing her labour; when people ask to see the child, she says she has borne an imamba, and when she uncovers it they see the imamba and wonder.

The chieftainess's child is an imamba, while her sister's child is a human boy, and the sister rejoices in the contrast.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZIXGAXEKWAXE. / UNTHLANGUNTHLANGU. / IZINGAXEKWANE. / UNTHLANGUN THLAN G U.; lines 15363-15458 confidence: high

The speakers are questioned about whence they came; they answer that they came from a pool, that a snake was put into the pool, that Unthlangunthlangu was the snake's father, and that the mother was the daughter of So-and-so; they refuse to come down from an ox.

The snake or boa is identified as the child of the mother and Unthlangunthlangu, placed in the pool, and later associated with persons coming from inside.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZIXGAXEKWAXE. / UNTHLANGUNTHLANGU. / IZINGAXEKWANE. / UNTHLANGUN THLAN G U.; lines 15363-15458 confidence: high

Asked how he got out, Unthlatu-yesiziba says he went to the mouth of the snake, put out his hand, and removed or slipped off the skin.

Unthlatu-yesiziba describes going to the snake's mouth, removing or slipping off the skin, and ten persons coming from inside.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words PREFACE. / H. C. / VOL. I. / INTRODUCTION TO THE ZULU NURSERY TALES.; lines 655-741 confidence: high

“a Fiery Serpent five hundred yards long”

The passage mentions a “Fiery Serpent” five hundred yards long.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words SYMPATHY BY THE NAVEL. / IZINGANHEKWANE. / SYMPATHY BY THE NAVEL. / SYMPATHY BY THE NAVEL.; lines 15973-16065 confidence: high

At the arrival of the Dutch, men say there is a fiery serpent that comes out of water, runs very fast, and can be outrun by horsemen but not by a man on foot.

A serpent emerges from a pool, is beheaded, and the pool then dries up and ceases to flow.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words SYMPATHY BY THE NAVEL. / IZINGANHEKWANE. / SYMPATHY BY THE NAVEL. / SYMPATHY BY THE NAVEL.; lines 15973-16065 confidence: high

At the arrival of the Dutch, men say there is a fiery serpent that comes out of water, runs very fast, and can be outrun by horsemen but not by a man on foot.

The serpent is described as fiery, very fast, and difficult for a person on foot to escape.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words SYMPATHY BY THE NAVEL. / IZINGANHEKWANE. / SYMPATHY BY THE NAVEL. / SYMPATHY BY THE NAVEL.; lines 15973-16065 confidence: medium

Editorial introduction connects the great fiery serpent with a monstrous serpent, calls it a recent 'myth of observation,' and says the relator linked the snake to the rainbow, imagined by some as a large snake living in a river.

The introductory note says the relator first mentioned the snake in connection with the rainbow, which some imagine as a large snake living in the river.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words SYMPATHY BY THE NAVEL. / SYMPATHY BY THE NAVEL. / THE GREAT FIERY SERPENT. / THE RAINBOW.; lines 16166-16191 confidence: high

The group replies that they are safe, says one horse hid and was helped by another, and says they fired at the snake with a gun.

The passage centers on a snake shot with a gun, later found dead, great, and very long, with people inspecting the site and planning to carry the body away.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words SYMPATHY BY THE NAVEL. / THE GREAT FIERY SERPENT. / THE RAINBOW. / UTINGO LWENKOSIKAZI.; lines 16193-16252 confidence: medium

A man being prepared to be a diviner enters a pool with an umnyama; the umnyama does not eat him but bedaubes him with coloured clay.

The umnyama covers the diviner candidate with coloured clay, and he comes out of the pool with snakes entwined about his body.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE HERITAGE IN POLYGAMIC HOUSEHOLDS. / THE HERITAGE IN POLYGAMIC HOUSEHOLDS. / UXTHLANGUNTHLANGU. / UNTHLANGUNTHLANGU.24; lines 14859-15046 confidence: medium

A king takes several wives; the wife expected to be mother of the future sovereign remains pregnant while the other wives bear children who grow up.

The chief wife remains pregnant for many years and gives birth to a snake identified as a boa constrictor in a royal household context.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE HERITAGE IN POLYGAMIC HOUSEHOLDS. / THE HERITAGE IN POLYGAMIC HOUSEHOLDS. / UXTHLANGUNTHLANGU. / UNTHLANGUNTHLANGU.24; lines 14859-15046 confidence: high

A man uses a pole to find the snake's head, a rope is tied to its neck, it is identified as a boa constrictor, and many people drag it to a pool and throw it into the water.

The snake is handled with pole and rope, dragged by many people, and thrown into a pool.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE HERITAGE IN POLYGAMIC HOUSEHOLDS. / UXTHLANGUNTHLANGU. / UNTHLANGUNTHLANGU.24 / UXTIILANGUNTHLANGU.; lines 15048-15155 confidence: high

“What are you, that you exalt yourself? Is it because you gave birth to a beast?”

The mother is repeatedly described in hostile speech as having given birth to a beast, snake, or monster.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE HERITAGE IN POLYGAMIC HOUSEHOLDS. / UXTHLANGUNTHLANGU. / UNTHLANGUNTHLANGU.24 / UXTIILANGUNTHLANGU.; lines 15048-15155 confidence: high

The snake lives in the water; the front child turns aside or removes the snake's skin, and many children appear in order.

A snake lives in the water, its skin is turned aside or removed, and many children appear in order before leaving the pool.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE RAINBOW. / UTINGO LWENKOSIKAZI. / UTSHINTSHA NOMNYAMA. / THE RAINBOW.; lines 16283-16308 confidence: medium

The rainbow is said to live with a snake, so that where the rainbow is there is also a snake; the narrator says he did not see a snake.

The passage reports that where the rainbow is, there also is a snake.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words U MAMBA. / I ZING AX EK W AN E . / UMAMBA. / IZINGA NEK WANE.; lines 17975-18022 confidence: high

"She felt the skin come into her hand; she threw it down quickly, and started, thinking it was the snake."

Umamba is treated as a snake because he was placed in an imamba skin at birth, but is revealed as a beautiful human man when the skin is removed.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UKCOMBEKCAKSINT. / UKCOMBEKCANS IN I. / UICCOMBEKCANSINI. / APPENDIX.; lines 7527-7620 confidence: high

The appendix says bird-language comprehension is often associated with serpents and cites Melampus and Iamus, including touched or opened ears and serpent care.

The appendix explicitly says bird-language comprehension is often associated with serpents and gives Melampus, Iamus, and Sigurd as examples.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMAMBA. / IZINGA NEK WANE. / UMAMBA. / IZINGANEKWAJTE.; lines 18077-18123 confidence: high

Many people assemble; some laugh at Umamba, saying, “Since he is a snake how will he dance?” The wedding guests, brides, damsels, and men dance.

Umamba is explicitly called a snake during the wedding dance scene and later moves on his belly before the assembled people.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMAMBA. / U MAMBA. / I ZING AX EK W AN E . / UMAMBA.; lines 17926-17973 confidence: high

Umamba says she refused to anoint him the previous day, says he moves painfully on his belly, says anointing makes his body soft and lets him sleep well, and says he devours no one.

Umamba is described as a snake and asks Unthlamvu-yetusi to touch and anoint his body, despite her fear.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMAMBA. / U MAMBA. / I ZING AX EK W AN E . / UMAMBA.; lines 17926-17973 confidence: medium

Umamba says she refused to anoint him the previous day, says he moves painfully on his belly, says anointing makes his body soft and lets him sleep well, and says he devours no one.

Umamba repeatedly states that he devours no one and will not harm Unthlamvu-yetusi while asking her to anoint and stretch him.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMAMBA. / UMAMBA. / U MAMBA. / I ZING AX EK W AN E .; lines 17879-17924 confidence: high

Umamba's sister goes out. Umamba asks Unthlamvu-yetusi to close the doorway, says he has no hands, says the lad who sleeps with him usually closes it, and says the lad has gone out on her account while addressing her as his love; she closes the doorway.

Umamba is identified as a snake, calls Unthlamvu-yetusi his love, and his mother imagines that he would have married her if he were a real human being.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMAMBA. / UMAMBA. / UMAMBA. / U MAMBA.; lines 17828-17877 confidence: high

Unsimba says, “leave her alone, for although she has chosen Umamba, she will soon reject him because he is a snake.”

The passage states that Unthlamvu-yetusi has chosen Umamba, identifies Umamba as a snake, sends her to his house, and frames the question of whether she will be his wife.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMAMBA. / UMAMBA. / UMAMBA. / U MAMBA.; lines 17828-17877 confidence: medium

In Umamba’s house, Unthlamvu-yetusi sees Umamba resting on his mat and Umamba’s sister sitting there. The sister asks if she would agree to be his wife after pointing out a snake as her favourite. The dialogue turns on whether Umamba devours men.

The dialogue explicitly raises whether the snake devours men and whether he would devour Unthlamvu-yetusi.
read in the book →
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.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTHLANGUNTHLANGU. / IZINGAXEKWANE. / UNTHLANGUN THLAN G U. / UNTHLANGUNTHLANGU.; lines 15460-15511 confidence: high

The group asks, 'Point out your mother,' and the answer explains the mother's gateway house as affliction 'because she gave birth to a snake.'

The passage explicitly explains the mother's affliction and gateway house by saying she gave birth to a snake.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBINDE. / UNTOMBINDE. / ANOTHER VERSION OF A PORTION OF THE TALE. / UNTOMBINDE.; lines 4109-4211 confidence: low

When Unthlatu is born, his mother sees a very beautiful child, places on him a sewn boa’s skin from her people, and conceals him so the co-wives will not kill him; the passage contrasts her human son with their animal offspring.

At birth, Unthlatu is put into or covered with a sewn boa’s skin that came from his mother’s people as part of his concealment.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBINDE. / UNTOMBINDE. / APPENDIX. / MONSTERS.; lines 4246-4333 confidence: high

Hari assumes the form of a small fish, grows rapidly to immense size, reveals himself as an incarnate deity, and promises to preserve the holy king Satyavrata in an approaching deluge; the ship is tied to the fish's horn with a cable made of a vast serpent. The passage also mentions the Hindu world-supporting tortoise and elephant.

The passage includes a vast serpent cable in the deluge story, Midgard's Serpent encircling the world, and Cadmus's huge serpent.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words USTCAMA-NGAMANZI-EGUDU. / UMAMBA. / UMAMBA. / UMAMBA.; lines 17727-17826 confidence: medium

When grown, Unsimba and Umamba are approached by maidens choosing husbands. Some choose Unsimba and some Umamba, but maidens flee after seeing Umamba is a snake. The father loves Umamba and says Unsimba must not marry before him; Unsimba laughs, and Umamba's mother comments on the issue of a deformed rival.

Umamba is a royal child seen as a snake, and the house witnesses explain that he was born after his mother had lost children by death.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words USTCAMA-NGAMANZI-EGUDU. / UMAMBA. / UMAMBA. / UMAMBA.; lines 17727-17826 confidence: high

When grown, Unsimba and Umamba are approached by maidens choosing husbands. Some choose Unsimba and some Umamba, but maidens flee after seeing Umamba is a snake. The father loves Umamba and says Unsimba must not marry before him; Unsimba laughs, and Umamba's mother comments on the issue of a deformed rival.

Maidens reject Umamba when they see his snake form, but the bride's sister later names Umamba as her chosen favourite despite pressure to choose Unsimba.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UTINGO LWENKOSIKAZI. / UTSHINTSHA NOMNYAMA. / THE RAINBOW. / UMNYAMA.; lines 16310-16338 confidence: medium

The note states that among the Dahomans, Danh is a snake or rainbow and object of worship; Aydo-whe-do, commonly called Danh, is the Heavenly Snake, the rainbow, makes Popo beads, and confers wealth.

The note identifies Dahoman Danh/Aydo-whe-do as snake or rainbow, the Heavenly Snake, and links it to beads, wealth, and a pool name.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UXTIILANGUNTHLANGU. / UNTHLANGUNTHLANGU. / IZIXGAXEKWAXE. / UNTHLANGUNTHLANGU.; lines 15266-15315 confidence: high

The children say their mother gave birth to a snake; the king ordered it cast away; the mother was left at the old village because people said she would give birth to another monster.

The mother gives birth to a snake; people later describe the travellers as children who came out of the snake, and the children say they were a snake.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words VOL. I. / INTRODUCTION TO THE ZULU NURSERY TALES. / UHLAKANYANA. / PREFACE TO THE TALE OF UTHLAKANYANA.; lines 743-845 confidence: high

The weasel is hostile to snakes, watches an imamba's hole, enters while the snake is away, waits for its return, seizes its head, kills it, jumps over it, and eats it.

The weasel is said to be at great enmity with snakes and to ambush, kill, and eat an imamba.
read in the book →

african bantu

The Ila-Speaking Peoples of Northern Rhodesia, Vol. I BLACKSMITH'S WORK. / CHAPTER X / LEECHCRAFT / VOL. I O; lines 8564-8638 confidence: medium

Chibombwe or ibombwe is identified as measles; treatment is smearing the patient with impemba, a white substance said to be snake faeces.

Measles treatment uses impemba, said to be snake faeces; smallpox eye treatment uses lizard excrement.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. I CATTLE ON THE KAFUE PLAIN. / AGRICULTURE ; FOODS ; NARCOTICS / FILLING THE GRAIN BIN. / GRAIN BINS (MATALA).; lines 5317-5429 confidence: high

The passage describes matala grain bins, men's framework building, women's thatching and moulding of mammae, impande, and a serpent figure, and storage of maize and ground-nuts.

The matala grain bin is decorated with moulded mammae, impande, and an encircling serpent figure.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. I ETIQUETTE / CHAPTER XV / THE RIGHTS OF PROPERTY / A MWILA WOMAN CARRYING A WATER-POT.; lines 18118-18216 confidence: medium

A mupuka is said to live in the pool; the passage reports many snakes, calls the mupuka fabulous, suggests possible ancestral embodiment, and says it is held in awe so that no sensible person fishes before inauguration.

A mupuka is said to live in Muvhumenzhi pool; numerous snakes are reported in the water, the creature is held in awe, and people avoid fishing before the inauguration.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. I LEECHCRAFT / VOL. I O / LUKALO, A LEPER WOMAN. / VOL- 1 R; lines 9220-9332 confidence: high

The passage describes poisonous snakes, specialist doctors, immediate treatment, tying a cord above the wound, and using roots and leaves of Mompelempempe, Muntamba, Mubangalala, and Mungomba/Luminanzoka by rubbing, smoking over fire, chewing, soaking, or fomenting.

Snake-bites are treated by doctors with cords, named roots and leaves, fumes over fire, hot-water fomentation, and an emetic; the treatment is said to extract poison or take out the teeth.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. I LEECHCRAFT / VOL. I O / LUKALO, A LEPER WOMAN. / VOL- 1 R; lines 9220-9332 confidence: medium

The Shimakoma, the African cobra, spits poison into the eye. A native doctor treats one reported case with Kabwengwe leaves and twigs soaked in warm water, rubbing around the eye and blowing into it; Mompelempempe decoction is also reported for such cases.

The Shimakoma cobra is described as spitting poison into the eye; a doctor treats the eye with plant material soaked in warm water, rubbing, and blowing.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. I LEECHCRAFT / VOL. I O / LUKALO, A LEPER WOMAN. / VOL- 1 R; lines 9334-9440 confidence: high

Doctors claim Mompelempempe fumes prevent snakebite and Muntamba leaves and juice allow safe snake handling; the observers note pungency but no test or witnessed proof.

The passage reports fumes, leaves, rubbed juices, snake materials, plant roots, incisions, and repeated procedures that are claimed to prevent bites or produce immunity.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. I LEECHCRAFT / VOL. I O / LUKALO, A LEPER WOMAN. / VOL- 1 R; lines 9334-9440 confidence: high

Munyuni, a doctor famed for snake cures, displays a defanged green Mamba; he catches and strokes it, and his children play with it while he says they are immune.

Munyuni defangs a green Mamba, quiets it by stroking it, lets children play with it, and says the children are immune; he also describes stupefying a snake by spitting chewed leaf juice into its mouth before extracting fangs.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. I LEECHCRAFT / VOL. I O / LUKALO, A LEPER WOMAN. / VOL- 1 R; lines 9334-9440 confidence: high

For snakebite, Munyuni ties a Mutumbulwa-fibre cord above the wound, uses fire and smoke with medicines, gives a warm decoction, and says this drives out the snake's poison or anger.

Snakebite treatment is described as cord binding above the wound, smoking the wound or whole patient with medicines over fire, giving decoction, and applying chewed leaves to bodily openings.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. I LUKALO, A LEPER WOMAN. / VOL- 1 R / LEECHCRAFT / BRACELETS AND CHARMS.; lines 10017-10133 confidence: medium

The Shimubi divining rod is a bow-shaped piece of wood with one end carved as the head of a Shimakoma snake, with bead eyes and a mouth.

The Shimubi divining rod is carved with the head of a Shimakoma snake and is used by some diviners.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. I PT. II / PLAN OF A HOUSE. / ORNAMENTATION. / ORNAMENTATION.; lines 4655-4742 confidence: medium

The platform face has “a snake and impande moulding”; behind the fireplace is a clay fireback on which “the ubiquitous snake appears.”

The passage repeatedly notes snake or serpent design on the platform face, fireback, and decorated cornice, where the snake pattern is said to predominate.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. II DERIVED NOUNS : / DERIVED ADJECTIVES : / CHAPTER XXVII / PROVERBS, RIDDLES, AND CONUNDRUMS; lines 12697-12793 confidence: medium

The proverb is translated "Mr. No-fault ensnared a snake in the road"; the passage says it was left to bite passers-by and rebukes a person claiming to be without fault.

The proverb rebukes a person claiming to be without fault by saying Mr. No-fault left a trapped snake in the road to bite others.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. II MISCELLANEOUS NOTIONS / CHIDIMO / MWETO / VOL. II Q; lines 9074-9205 confidence: high

Snakes are dreaded; the puff-adder is said to bite if stepped over because it feels insulted, but not if trodden on because it feels flattered.

The puff-adder is imagined to bite in revenge when a person steps over it, because it feels despised.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. II MISCELLANEOUS NOTIONS / CHIDIMO / MWETO / VOL. II Q; lines 9207-9314 confidence: high

The chisambwe is described as poisonous; a bitten person is said to defaecate and then die.

Several snakes are linked with death, injury, good or bad omen, and ill-luck.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. II MISCELLANEOUS NOTIONS / CHIDIMO / MWETO / VOL. II Q; lines 9207-9314 confidence: medium

The authors say the Ba-ila believe in other snakes that the authors call fabulous because the descriptions are extravagant and unverified by them.

The ikonkola is described as a huge tree-leaping snake, and the mulala is called a dragon; both are placed among beings whose existence the Ba-ila believe but the authors treat as fabulous.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. II PART IV / CHAPTER XX / DYNAMISM / VOL. II G; lines 3767-3871 confidence: high

Inzuikizhi is described as witch medicine: a warlock sends a snake, or others send lions, to bite a target; treatment fails and the victim dies.

A warlock sends a snake or lion to bite a person, after which treatment fails and the victim dies.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. II PART IV / CHAPTER XX / DYNAMISM / VOL. II G; lines 3873-3979 confidence: high

Inzuikizhi is described as an effluence from the warlock, something thrust toward someone; it may appear as an animal or snake, real or phantom, or as the witch himself in hyena, lion, or snake shape, including a night transformation into a hyena to attack an enemy.

The inzuikizhi may take animal or snake form, and the witch himself may take the shape of a hyena, lion, or snake; one example states that a warlock transforms into a hyena to attack an enemy.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THE DIVINITIES / THE GRAVE OF OUR FRIEND MUNGALO. / CH. XXII / THE DIVINITIES; lines 7057-7075 confidence: medium

“let there be none who looks back, let us go on all together. Let the sharp stick sleep! May the fierce snake be far away! Let all biting things be far away! ... Let there be good fortune!”

The spoken formula asks that the fierce snake and all biting things be far away.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THE DOCTRINE OF SOULS / THE GRAVE OF SEZONGO II. AT NANZELA. / VOL. II L / MUPUMANI THE PROPHET.; lines 6265-6374 confidence: medium

Before hunting, the person makes a heap of fine meal at the Lwanga and asks the namesake to go hunting with him, bring animals near, make sharp sticks and biting things sleep, keep the fierce snake far away, and give meat.

The pre-hunt prayer asks that the fierce snake be far away while the hunter seeks meat.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THE MABWABWA AROUND A GRAVE. / CH. XXI / THE DOCTRINE OF SOULS / THE GRAVE OF SEZONGO II. AT NANZELA.; lines 5126-5240 confidence: high

The chief water monster is Itoshi, called mupuka or muzoka, glossed as reptile or great snake; the passage compares it with named water monsters or monster reports from other African regions, including Lukwata, Maloa, Lengongole, a Bushman 'Master of the water,' and a reported Central African dinosaur-like creature.

The Itoshi/matoshi are water monsters, one name is glossed as great snake, and many chiefs are said to enter the water after death and become such beings.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. II VOL. II 2 C / CH. XXVHI FOLK-TALES 387 / PART III / VOL. II 2 D; lines 17220-17307 confidence: high

While father and son gather eggs from a tree, the son sees a snake and warns his father; the father falls in fright. At home the son warns his mother not to eat all the eggs because climbing trees is troublesome and snakes are dangerous.

A snake is present in the tree where eggs are gathered, and a hidden mulala snake later bites and kills the man.
read in the book →
The Life of a South African Tribe, Vol. I (The Social Life) B. CHILDHOOD / BOYS TRYING TO PLAY BILLIARDS / C. THE AGE OF PUBERTY / THONGA.; lines 3167-3327 confidence: medium

The Manhengwana formula includes a little bird, lance handles like lions, mutual piercing, wild pig running, a crying frog, a mysterious hut, and twisted rings of the adder.

The formulae mention twisted rings of an adder, and the narrator likens the laws, rites, and trials to an inextricable intermingling of many snakes.
read in the book →
The Life of a South African Tribe, Vol. I (The Social Life) FIRST PART / THE LIFE OF THE INDIVIDUAL / CHAPTER I / THE EVOLUTION OF A MAN FROM BIRTH TO DEATH; lines 1811-1889 confidence: medium

Milombyana is linked to infant ailments called nombo; both convulsions and diarrhea are said to be caused by the nyoka, an intestinal parasite or worm/snake, whose unchecked movement through the body can lead to convulsions and death.

The nyoka, glossed as worm or snake, is said to cause infant ailments and to be combated with named plant drugs and milombyana treatment.
read in the book →
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

Sindondondo becomes a great magician, observes food restrictions, keeps a forked pole outside, has his drugs and fowls watched, and his village is said to be full of enormous snakes around the magic branch if another man enters.

Sindondondo's village is said to become full of enormous snakes surrounding the magic branch if another man tries to enter.
read in the book →
The Life of a South African Tribe, Vol. II (The Psychic Life) A. MEDICAL ART / B. POSSESSIONS / C. WITCHCRAFT / D. DIVINATION; lines 18943-19055 confidence: medium

Bad omens listed include falling stars, snail, cuscuta, nibonga bee, mistletoe, puff-adder, liknre snake, long-legged bird, buwumati snake, and nkangu bird, with some specific misfortunes named.

Several snakes are listed among bad omens, and one snake’s breath or bite is said to cause wasting and greying.
read in the book →
The Life of a South African Tribe, Vol. II (The Psychic Life) A. THE LAND AND THE NATIVE SYSTEM OF LAND / TENURE / D. PREPARATION OF FOOD AND DRINK / ALCOHOLISM AND THE SOUTH AFRICAN TRIBE.; lines 1919-1981 confidence: medium

Poultry are common; fowl houses are made like small huts and set on piles to protect poultry from snakes at night.

Fowl houses are constructed to protect birds from snakes, and venomous snakes are said to kill fowls and hens.
read in the book →
The Life of a South African Tribe, Vol. II (The Psychic Life) B. POSSESSIONS / C. WITCHCRAFT / D. DIVINATION / A. THE TABOO; lines 20346-20435 confidence: medium

Religious taboos treat ancestor-gods as hierarchical elders; luma forbids eating the new crop before first fruits are offered to the gods, and failure of duties to gods and killing green snakes are also named as religious taboos.

Killing green snakes is listed among religious taboos.
read in the book →
The Life of a South African Tribe, Vol. II (The Psychic Life) B. THE CONCEPTION OF HEAVEN / A. MEDICAL ART / B. POSSESSIONS / C. WITCHCRAFT; lines 18181-18274 confidence: high

Ruma is described as sending animals, especially snake, crocodile, or lion, to an enemy’s path; examples include Gebuza and a hyena, accusations involving owls and crocodile, and crop-destroying antelopes or duykers.

Ruma is defined as sending animals, especially a snake but also crocodile or lion, to injure or kill an enemy; further examples include hyena, owls, crocodile, antelopes, and duykers.
read in the book →
The Life of a South African Tribe, Vol. II (The Psychic Life) C. SYNTAX AND THE POWER OF CO-ORDINATION / D. ADVERBS AND THE POWER OF DESCRIPTION / F. THE LITERARY SENSE OF THE THONGA / A. PROVERBIAL SAYINGS AND ENIGMAS; lines 8712-8860 confidence: high

The parents send messengers to the Big Snake physician called Chicken's Wing; messengers and then the mother flee when the snake emerges from its hole.

The Big Snake is called a clever and wise doctor, terrifies adults, but successfully cures the sick child.
read in the book →
The Life of a South African Tribe, Vol. II (The Psychic Life) C. SYNTAX AND THE POWER OF CO-ORDINATION / D. ADVERBS AND THE POWER OF DESCRIPTION / F. THE LITERARY SENSE OF THE THONGA / A. PROVERBIAL SAYINGS AND ENIGMAS; lines 8712-8860 confidence: medium

At the village, people flee; the sick child is swollen because the sala has resumed shape and the boa has revived inside him; Chicken's Wing administers drugs and a vapour bath.

The boa that was killed, cooked, and eaten is said to have resuscitated inside the boy and then crawls out of his mouth.
read in the book →
The Life of a South African Tribe, Vol. II (The Psychic Life) CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN / A. MEDICAL ART; lines 16379-16475 confidence: medium

Snakebites are treated with burnt-snake powder placed into incisions; children are inoculated preventatively so the doctor has 'preceded the snake.'

Children are inoculated against snakebite before being bitten, and the doctor is said to have 'preceded the snake.'
read in the book →
The Life of a South African Tribe, Vol. II (The Psychic Life) CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN / A. MEDICAL ART; lines 16809-16883 confidence: medium

A patient may say an intestinal worm passes from stomach to neck, returns through the lungs, may stay in the head, and emits a sound like “pfie...pfie...”.

A worm-like internal animal is described as moving through the body, and common worms are called tinyokana, small snakes.
read in the book →
The Life of a South African Tribe, Vol. II (The Psychic Life) F. HUNTING AND FISHING. / A. CLOTHING AND ORNAMENTS / B. HABITATION / C. UTENSILS; lines 3951-4064 confidence: low

Spoons are made in different sizes and are decorated with burnt-in black designs; one has a spiral decoration and another has a carved snake as ornament.

A spoon is described as bearing a carved snake as an ornamental motive.
read in the book →
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 12381-12484 confidence: high

Snakes are generally dreaded; magicians use remedies for snake bites, including roasted powdered adder head. Harmless little blue snakes are considered emissaries of ancestor spirits.

Little blue snakes are described as harmless and considered emissaries of the ancestor spirits.
read in the book →
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 12381-12484 confidence: high

The Huwumati is an invisible lake snake heard crying during rain. Its showing itself to a traveller is a bad sign; a man who saw it lying with rings blocking the passages died after three days.

Both Huwumati and Shimhemhemhe are associated with fatal sightings: men who see them die afterward, and the Shimhemhemhe is explicitly described as death to see.
read in the book →
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 12381-12484 confidence: medium

The Huwumati is an invisible lake snake heard crying during rain. Its showing itself to a traveller is a bad sign; a man who saw it lying with rings blocking the passages died after three days.

Huwumati dwells in lakes, is invisible, cries during rain, and its appearance to a traveller is a very bad sign.
read in the book →
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.
read in the book →
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 13879-13967 confidence: high

Mapfindlen treads on and hurts an unseen snake; at night he sees snake-like gods accuse him; a diviner attributes the illness to household gods; his parents sacrifice, but he dies.

Mapfindlen hurts a snake, sees gods like snakes accusing him, and dies after the diviner identifies household gods as the cause.
read in the book →
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 13969-14077 confidence: high

Ancestor-gods rarely appear in human form; more commonly they appear as animals, especially small bluish-green snakes in huts, which people do not touch or kill.

Ancestor-gods are said to appear often as small bluish-green snakes and also as a puff-adder; Nkolele describes a large viper coming out after sacrifice and thanking the people.
read in the book →

comparative

The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11393-11550 confidence: low

J. G. Bourke, Snake Dance of the Moquis of Arizona, p. 196 sq.

The notes cite Bourke's Snake Dance of the Moquis of Arizona.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1128-1210 confidence: medium

Samoan gods generally appear in animal form but can be permanently incarnate in men who give oracles, receive offerings, heal the sick, and answer prayers.

Samoan gods generally appear in animal form, and Tonquin guardian spirits may take forms including dog, tiger, cat, or serpent.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12820-12959 confidence: low

The note says Hutchinson does not expressly state that a serpent is killed annually, but that his statement implies it.

The note states that the cited source implies an annual serpent killing.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12820-12959 confidence: low

The writer does not expressly state that a serpent is killed annually, but the author says the statement implies it.

The passage says the cited writer's statement implies that a serpent is killed annually.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14703-14846 confidence: medium

Some serpents worshipped by old Prussians lived in hollow oaks; oaks were sacred among the Prussians; serpents are discussed in Demeter's worship; the Siamese takhien tree spirit may appear as woman or serpent.

The passage describes worshipped serpents in hollow oaks and a tree spirit that can appear as a serpent.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14703-14846 confidence: high

Some serpents worshipped by old Prussians lived in hollow oaks; oaks were sacred among the Prussians; serpents are discussed in Demeter's worship; the Siamese takhien tree spirit may appear as woman or serpent.

The Siamese takhien tree spirit is said to appear sometimes as a woman and sometimes as a serpent.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14703-14846 confidence: high

Some serpents worshipped by old Prussians lived in hollow oaks; oaks were sacred among the Prussians; serpents also played an important part in Demeter’s worship, though they should not simply be assumed to embody her.

Serpents worshipped by old Prussians are said to live in hollow oaks, and the oaks are described as sacred.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14703-14846 confidence: high

In Siam, the spirit of the takhien tree is believed to appear sometimes as a woman and sometimes as a serpent.

The takhien tree spirit is believed to appear sometimes as a woman and sometimes as a serpent.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10629-10848 confidence: medium

The passage lists Mnevis the bull, Moqui transmigration of human souls into turtles and totem clans, Nootka and North American Indian bear-killing ceremonies, North American respect for animal bones and sparing of the rattlesnake, the nightjar, and the oats-goat.

The passage lists the rattlesnake, bear-killing ceremonies, animal bones, Moqui transmigration of human souls into turtles, totem clans, Mnevis the bull, the nightjar, and the oats-goat.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10629-10848 confidence: low

The index lists stuffing the skin of a sacrificed animal among the Mongolians, a ceremony at bear killing by the Nootka Indians, and North American Indian practices or beliefs involving sparing the rattlesnake, bear-killing ceremonies, respect for deer and elk, and regard for animal bones.

The passage says North American Indians spare the rattlesnake.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11306-11513 confidence: medium

Entries include Semitic sacrifice of children and the king's son, worship of Adonis, Python clan in Senegambia, first-born sacrifice in Senjero, Servian rain-making and torchlight procession, sex-totems in Australia, and the soul in the shadow.

The index lists communion with the snake, a Python clan, a Snake tribe, and a ceremony performed with a dough snake.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11306-11513 confidence: medium

The index lists the Python clan, communion with the snake, and a ceremony performed with a dough snake.

The passage indexes communion with the snake, a Python clan, and a dough snake ceremony.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9092-9315 confidence: medium

The index lists belief in the resurrection of the buffalo, the sacred buffalo of the Todas, fish and salmon ceremonies, sacrifice of the sacred buzzard, sacrifice of the Cobra Capella, and hunting the wren.

The index lists sacrifice of the Cobra Capella.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1140-1211 confidence: medium

A scholion says pigs, dough-cakes, and pine branches were thrown into the chasms of Demeter and Proserpine; serpents in the caverns guarded them and consumed much of the flesh and cakes.

Serpents are said to guard the caverns and consume offerings until women frighten them away and retrieve the remains.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2284-2369 confidence: high

Frazer describes the Issapoo of Fernando Po as regarding the cobra-capella as a guardian deity; one reptile skin is hung tail downward from the highest tree in the public square in an annual ceremony, and infants born in the past year touch its tail for protection.

The Issapoo infants touch the serpent skin for protection, while the Senegambia and Psylli examples also connect serpents with children shortly after birth or clan identity.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2284-2369 confidence: high

The people of Issapoo on Fernando Po regard the cobra-capella as their guardian deity, able to bestow good or ill, riches, disease, or death.

The cobra-capella is a guardian deity, and infants are made to touch its skin; Frazer states this places them under the tribal god’s protection.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2284-2369 confidence: medium

After the ceremony, children born in the past year are carried out and made to touch the serpent skin’s tail; Frazer says this places infants under the tribal god’s protection.

The passage groups customs in which infants touch a serpent skin, are visited by a python, or are exposed to snakes in relation to clan identity or protection.
read in the book →
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 2576-2642 confidence: high

The Foulahs are said to respect crocodiles on similar grounds; the Seminoles, Sioux, and Iowa Indians spare the rattlesnake because they fear the ghost of a dead rattlesnake would incite its kin to vengeance.

The rattlesnake is spared because its ghost is feared to incite its kinsfolk to vengeance.
read in the book →
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 2913-2969 confidence: medium

In a Magyar tale, a dismembered hero revives when the serpent-king orders the bones and washes them with water; a lost shoulder-blade is replaced with one of gold and ivory.

In the Magyar tale, the serpent-king arranges the hero's bones, washes them with water, and the hero comes to life again.
read in the book →
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 3200-3287 confidence: high

Frazer describes a form of communion in which the sacred animal is taken from house to house so all may share its divine influence, and cites the Gilyak bear being promenaded through the village before it is slain.

Frazer describes a form of communion in which a sacred animal is taken from house to house, cites the Gilyak bear procession, and then gives the Punjab dough-snake procession with household blessings and offerings.
read in the book →
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 3200-3287 confidence: high

A Snake tribe in the Punjaub worships the snake annually for nine days; Mirasans make a black-and-red painted dough snake, set it on a winnowing basket, and carry it around the village into houses.

The Snake tribe’s annual worship involves a painted dough snake, offerings of food, grain, money, or cloth, and verses promising thriving or a bride if the snake is obeyed or given cloth.
read in the book →
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 3290-3388 confidence: high

A dough snake is buried with a small grave; women worship there during nine days of September, offer curds, kneel and touch the earth, divide remaining curds among children, and the passage states the dough snake substitutes for a real snake because worship occurs in jungles where snakes abound.

The dough snake is buried and worshipped, and the passage explicitly says it substitutes for a real snake, since worship shifts to actual snake habitats where snakes are abundant.
read in the book →
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 3290-3388 confidence: high

Snake tribe members worship after a new moon, do not kill snakes, say snakebite does not hurt them, and clothe and give a regular funeral to a dead snake.

Snake tribe members do not kill snakes and say snakebite does not hurt them.
read in the book →
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 3290-3388 confidence: high

After house visits, the dough snake is buried with a small grave; women worship there during nine days of September, offer curds while kneeling and touching the earth, then distribute the rest among children.

The dough snake is buried and worshipped, and the passage explicitly identifies it as a substitute for real snakes worshipped where snakes are found.
read in the book →
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 5243-5313 confidence: medium

In the Chiriguano example, the girl is hoisted in a hammock to the roof for a month, lowered halfway in the second month, and in the third month old women with sticks strike about the hut saying they hunt the snake that wounded the girl until one says she has killed it.

In the Chiriguano example, old women say they are hunting the snake that wounded the girl and continue until one announces that she has killed it.
read in the book →
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 5243-5313 confidence: low

Rio de la Plata girls are sewn into hammocks as if dead, leaving a small breathing hole; Chiriguano girls are hoisted in hammocks and later lowered, after which old women with sticks hunt the snake said to have wounded the girl until one says it is killed.

The Chiriguano account says old women hunt the snake that wounded the girl and continue until one declares it killed.
read in the book →
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 6175-6255 confidence: high

At Luchon on Midsummer Eve, a sixty-foot hollow wicker column decorated with foliage and flowers is filled with combustibles; a procession gathers, bonfires are lit, live serpents are thrown into the column, and the column is set alight while torch-bearing boys and men dance.

At Luchon on Midsummer Eve, living serpents are thrown into a decorated wicker column that is then set on fire.
read in the book →
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 6175-6255 confidence: high

At Luchon on Midsummer Eve, a sixty-foot hollow wicker column interlaced with foliage and surrounded by flowers was filled with combustibles; living serpents were thrown in and the column was set on fire.

The Luchon rite places living serpents in a wicker column that is set on fire on Midsummer Eve.
read in the book →
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 6257-6324 confidence: low

Frazer says men burned in wicker frames may have represented the vegetation spirit; animals burned by Druids or in modern bonfires include cattle, cats, foxes, and cocks, regarded as corn-spirit embodiments; serpents at Luchon are treated as an uncertain possible substitute victim.

The passage says serpents at the Luchon midsummer festival may have replaced animals with a representative vegetation or corn-spirit character.
read in the book →
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 6771-6845 confidence: medium

An old man’s strength is in a ten-headed serpent; as the heads are cut off he feels unwell, and when the final head is struck off he dies.

An old man’s strength is in a ten-headed serpent, and the Roman story uses a seven-headed hydra as part of the nested fatal-token sequence.
read in the book →
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 6771-6845 confidence: medium

A Greek tale says an old man's strength is in a ten-headed serpent; he feels ill as its heads are cut off and dies when the last head is severed.

An old man's strength is in a ten-headed serpent; another tale places the fatal stone within the middle head of a seven-headed hydra.
read in the book →
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 7106-7174 confidence: high

Tartar poem: a demon cannot be killed by ordinary attacks; he reveals his soul is in a twelve-headed serpent inside a saddle-bag, and when the youth kills the serpent the demon dies.

The demon’s soul is specifically said to be in a twelve-headed serpent, and killing the serpent kills the demon.
read in the book →
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 7176-7253 confidence: high

Tartar poem: two youths cannot kill an old witch by cutting open her body; she says her soul is a seven-headed speckled snake in her shoe-sole, and she dies when its heads are cut off.

The old witch's soul is explicitly located in a seven-headed speckled snake hidden in her shoe-sole.
read in the book →
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 7176-7253 confidence: medium

In a Tartar poem, an old witch survives disembowelment until her soul, a seven-headed speckled snake in her shoe-sole, is removed and beheaded.

The witch's soul is specifically a seven-headed speckled snake hidden in her shoe-sole.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7388-7470 confidence: medium

Zulus believe every man has an ihlozi, a mysterious serpent that guards him; one without an ihlozi must die, and killing the serpent kills the man.

The Zulu ihlozi is a mysterious serpent guardian, and the naguals of chiefs are said to fight in serpent form.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7388-7470 confidence: medium

Zulu belief: every man has an ihlozi, a mysterious serpent that guards and accompanies him underground; a man without one must die, and if the serpent is killed the man dies while the serpent revives.

The ihlozi is a guarding serpent, and the naguals of chiefs are said to fight in serpent form.
read in the book →

ekoi

In the Shadow of the Bush CHAPTER I / ON THE WAY TO OBAN 3 / B 2 / ON THE WAY TO OBAN 5; lines 1124-1216 confidence: medium

A puff adder is found sleeping beneath a bench; holes are identified as entrances to abodes of a family of marked, sluggish reptiles.

The passage reports a puff adder beneath a bench and holes serving as entrances to a family of puff adders in the rest-house.
read in the book →
In the Shadow of the Bush CHAPTER VII / METAMORPHOSIS 81 / METAMORPHOSIS 83 / G 2; lines 5035-5082 confidence: high

The gathered people ask whether Awaw Ita possesses a snake; she says yes, explains that women in Okorroba possess snakes and hippopotami, and says her snake remains in her homeland bush and is sometimes seen in dreams but not by day since her enslavement.

Awaw Ita affirms that she possesses a snake, says she left it in her homeland bush, and says she sometimes sees it when she sleeps and dreams.
read in the book →
In the Shadow of the Bush CHAPTER VII / METAMORPHOSIS 81 / METAMORPHOSIS 83 / G 2; lines 5035-5082 confidence: medium

The gathered people ask whether Awaw Ita possesses a snake; she says yes, explains that women in Okorroba possess snakes and hippopotami, and says her snake remains in her homeland bush and is sometimes seen in dreams but not by day since her enslavement.

Awaw Ita states that in Okorroba both snakes and hippopotami are possessed by women.
read in the book →
In the Shadow of the Bush CHAPTER XXVIII / RECORDS 305 / NSIBIDI. / RECORDS 307; lines 15706-15808 confidence: high

A sixth man agrees to sleep in Obassi's room; in the night a great snake brought by Obassi comes and swallows him.

A great snake brought by Obassi enters at night and swallows the man sleeping in Obassi's room.
read in the book →
In the Shadow of the Bush D D 2 / L'ENVOIE / LIST OF APPENDICES. / APPENDIX A.; lines 20895-20992 confidence: medium

When leopard or python is killed, heart and gall are cut out, buried, and covered; eating them is deadly; leopards are eaten only by slaves and are taboo for free men.

Python heart and gall are removed and buried, and eating them is said to cause death.
read in the book →
In the Shadow of the Bush FOLK-LORE 339 / FOLK-LORE 341 / FOLK-LORE 343 / FOLK-LORE 345; lines 17658-17769 confidence: medium

Crocodile returns to the water, tells Python about two men with much food, gives Python plantains, and Python promises an object with which to buy the whole farm.

Python takes a shining stone from within his head and gives it to Crocodile; the stone then lights Crocodile's path through the darkness.
read in the book →
In the Shadow of the Bush FOLK-LORE 369 / S.B. B B / FOLK-LORE 371 / FOLK-LORE 373; lines 19158-19251 confidence: medium

In those days pythons had hands and feet like men and walked upright; unable to find more Aju fruits in the bush, Python takes fruit daily from a man's farm.

The section title announces how pythons lost hands and feet, and the text states that pythons once had hands and feet like men and could walk upright.
read in the book →
In the Shadow of the Bush FOLK-LORE 371 / FOLK-LORE 373 / FOLK-LORE 375 / FOLK-LORE 377; lines 19360-19461 confidence: high

Snake tells Cow and Goat that they should not die of hunger while strangers devour the food and asks why they should not enjoy the fruits of their labour.

Snake initiates eating the farm produce, is identified as the one who taught the others, and receives the strongest bodily punishment, losing hands and feet.
read in the book →
In the Shadow of the Bush FOLK-LORE 381 / FOLK-LORE 383 / FOLK-LORE 385 / S.B. C C; lines 19813-19863 confidence: medium

Mrs. Frog says: “Don't you know that the Snake family are bad people? They have poison.”

Mrs. Frog warns that the Snake family are bad people and have poison, while Mrs. Snake’s household custom is to eat frogs.
read in the book →
In the Shadow of the Bush G 2 / METAMORPHOSIS 85 / METAMORPHOSIS 87 / OBAN TO NIAJI 91; lines 5365-5467 confidence: high

A killed poisonous snake is left across the road so passers-by can step over it; doing so is believed to avert snake-bite danger until a new moon appears.

A killed poisonous snake is placed across the road so all who pass may step over it, an act believed to avert snake-bite danger until the new moon.
read in the book →
In the Shadow of the Bush GOVERNMENT, ETC. / GOVERNMENT, ETC. 321 / GOVERNMENT, ETC. 323 / CHAPTER XXXI; lines 17137-17230 confidence: medium

The chapter introduces Ekoi folklore as containing tender, humorous, and old belief traces, including stories of snakes with hands and feet and Oporopootop as a monster-farm-ravaging relic.

Some stories refer to a time when snakes still possessed hands and feet.
read in the book →
In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 34650-34811 confidence: medium

"of Nimm, Snakes venerated in" is listed under Ekoi religious ideas.

The index states that snakes are venerated in the cult of Nimm.
read in the book →
In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 34966-35126 confidence: medium

The index lists stories titled How Pythons Lost Hands and Feet and Why Snake has neither.

The index lists stories titled How Pythons Lost Hands and Feet and Why Snake has neither.
read in the book →
In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 35462-35604 confidence: medium

"Magical properties of Gall of Pythons and Leopards"; "Manatee ... magic value"

The index states that gall from pythons and leopards has magical properties and that manatees have magical value.
read in the book →
In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 35769-35928 confidence: medium

“Nimm, nature goddess ... attributes of ... Crocodile form of ... Cult of ... Analogies to”

Nimm is indexed as a nature goddess with crocodile form, snakes venerated in her cult, and cult materials including feathers and leaves.
read in the book →
In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 35931-36096 confidence: low

Index notes snakes at Obutong Rest House and a juju of the Ojuk river.

The index notes snakes at Obutong Rest House.
read in the book →
In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 36263-36445 confidence: high

“Puff-adders in Rest House”; “Python and Elephant bested by Ants”

The index connects pythons and related reptiles with a Lake of the Dead, taboo, magical gall, and folk-tales.
read in the book →
In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 36448-36597 confidence: high

The index lists Nimm's snake-form; snakes in cult, medicine, were-animals, and folk-tales; and titles about Snake and Frog and why Snake has neither hands nor feet.

The index lists snake-form of Nimm, an Ekoi cult of snakes, snakes as medicine and were-animals, and snake folk-tales.
read in the book →
In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 36448-36597 confidence: medium

The index lists Nimm's snake-form; snakes in cult, medicine, were-animals, and folk-tales; and titles about Snake and Frog and why Snake has neither hands nor feet.

The index lists Nimm's snake-form and snakes as were-animals.
read in the book →
In the Shadow of the Bush JUJUS 79 / CHAPTER VII / METAMORPHOSIS 81 / METAMORPHOSIS 83; lines 4989-5033 confidence: high

Awaw Ita of Oban was suspected of a sinister familiar; her husband had a sore on his ankle.

Awaw Ita was believed to have a snake come out of her mouth nightly to lick her husband's wound.
read in the book →
In the Shadow of the Bush L 2 / BEYOND NIAJI-HUNTING CUSTOMS 149 / CHAPTER XIV / THE SOUTH CAMEROONS 153; lines 8423-8517 confidence: high

As at Nsan, a great snake is said to dwell beneath the waters; Dr. Mansfeld reports a freshly cast eighteen-foot skin near shore huts, and birds are described around dead trees and the air above.

A great snake is said to live beneath Ijagham’s waters, and a large cast skin is reported on the shore.
read in the book →
In the Shadow of the Bush LIST OF ILLUSTRATIONS / LIST OF ILLUSTRATIONS / TO FACE PAGE / CHAPTER I; lines 935-1021 confidence: medium

Nimm is the object of women’s devotion, manifests as a huge snake or crocodile, has especially powerful priestesses, and has a society strong enough to hold its own against the Egbo Club.

Nimm is said to manifest sometimes as a huge snake and sometimes as a crocodile.
read in the book →
In the Shadow of the Bush METAMORPHOSIS 83 / G 2 / METAMORPHOSIS 85 / METAMORPHOSIS 87; lines 5298-5362 confidence: high

Near sunset at the river bank, the party encountered a small cobra crossing the path; after being shot, it struck the narrator’s wife with its tail and landed near the collector; a recent fatal cobra bite nearby is reported.

A cobra crosses the path, creates danger for the traveling party, and the passage recalls a recent fatal bite by the same species nearby.
read in the book →
In the Shadow of the Bush OBEREKKAI TO ETARA 213 / OBEREKKAI TO ETARA 215 / CHAPTER XX / EKOI OF THE CROSS RIVER 217; lines 11521-11617 confidence: medium

Raised figures in the decoration are variously explained as Obassi Osaw, his wife, Nimm/Snake, Obassi Nsi, and Nimm in three shapes: woman, snake, and crocodile.

Nimm is identified as Snake and described in one explanation as having woman, snake, and crocodile shapes.
read in the book →
In the Shadow of the Bush OJJE OR WITCHCRAFT 199 / OJJE OR WITCHCRAFT 201 / CHAPTER XIX / OBEREKKAI TO ETARA 205; lines 10931-11021 confidence: medium

Near the river before Nsan, women are found terrified on one bank while a great snake dangles from a branch over the far end of a rough bridge, and the water is too deep to ford.

Women are blocked or frightened at a river crossing by a large snake hanging over the bridge while the water is too deep for fording.
read in the book →
In the Shadow of the Bush RELIGION 17 / RELIGION 19 / RELIGION / CHAPTER III; lines 2036-2120 confidence: high

Five crocodiles' holes and tracks were observed; the crocodiles are "regarded as manifestations of the guardian spirits" and therefore sacred.

Crocodiles are sacred manifestations of guardian spirits, and a python shares guardianship of the sacred lake with them.
read in the book →
In the Shadow of the Bush RELIGION 17 / RELIGION 19 / RELIGION / CHAPTER III; lines 2036-2120 confidence: high

The passage states that snake cult and crocodile cult are closely connected in Ekoi mythology; Egbo houses show a snake relief and crocodile pillar carving, and Cult of Nimm families strew powdered chalk before a snake rather than drive it away.

The passage states that snake cult and crocodile cult are closely connected in Ekoi mythology and gives examples from Egbo houses and Cult of Nimm household practice.
read in the book →
In the Shadow of the Bush RELIGION 17 / RELIGION 19 / RELIGION / CHAPTER III; lines 2036-2120 confidence: medium

The passage states that snake cult and crocodile cult are closely connected in Ekoi mythology; Egbo houses show a snake relief and crocodile pillar carving, and Cult of Nimm families strew powdered chalk before a snake rather than drive it away.

Families of the Cult of Nimm do not drive a snake from the house and softly strew powdered chalk before it.
read in the book →
In the Shadow of the Bush RELIGION 19 / RELIGION / CHAPTER III / RELIGION; lines 2123-2220 confidence: high

The passage suggests the snake and crocodile cult may be ancient, notes Egyptian honoring of both as tutelar gods, proposes a relation to animals that prey on plague-carrying rats, and describes rats as a major pest.

The passage repeatedly describes snakes or serpents as guardians of houses, tombs, farms, crops, granaries, public buildings, and private houses.
read in the book →
In the Shadow of the Bush RELIGION 19 / RELIGION / CHAPTER III / RELIGION; lines 2123-2220 confidence: medium

The passage suggests the snake and crocodile cult may be ancient, notes Egyptian honoring of both as tutelar gods, proposes a relation to animals that prey on plague-carrying rats, and describes rats as a major pest.

The passage links snake veneration to protection against plague-carrying rats and states that snakes were kept to destroy rats and prevent rat-conveyed disease.
read in the book →
In the Shadow of the Bush RELIGION 19 / RELIGION / CHAPTER III / RELIGION; lines 2123-2220 confidence: medium

In Egypt, the snake is described as guardian of house and tomb; a snake goddess presides over a harvest festival and protects stored grain. Nimm likewise is described as guardian of farms and crops, with a festival at the gathering of new yams.

The Egyptian snake goddess presides over a harvest festival and protects grain, while Nimm guards farms and crops and has a festival at the gathering of new yams.
read in the book →
In the Shadow of the Bush RELIGION 19 / RELIGION / CHAPTER III / RELIGION; lines 2123-2220 confidence: medium

A quoted article describes Rome during a plague, consultation of the Sibylline books, an embassy to Epidauros, return with a snake sacred to the god of healing, a temple to Aesculapius, and a medallion showing the snake welcomed by the Tiber-god.

The quoted Roman account describes a plague, consultation of the Sibylline books, an embassy to Epidauros, and the return of a sacred snake associated with healing.
read in the book →
In the Shadow of the Bush RELIGION / CHAPTER III / RELIGION / RELIGION 27; lines 2223-2321 confidence: high

The passage mentions Aesculapius represented with a "snake-entwined staff" and then reports a tribe where the "snake cult seemed very strong."

The passage reports a strong snake cult and describes chiefs demanding punishment and appeasement after a python is killed.
read in the book →
In the Shadow of the Bush S.B. B B / FOLK-LORE 371 / FOLK-LORE 373 / FOLK-LORE 375; lines 19254-19357 confidence: high

"Since then, no man has been born without hands or feet and no Python or other snake with them."

The first tale explicitly states that after the boy's act no python or other snake has hands or feet, and the following tale is introduced as another explanation of why Snake lacks them.
read in the book →
In the Shadow of the Bush TO FACE PAGE / CHAPTER I / ON THE WAY TO OBAN 3 / B 2; lines 1070-1121 confidence: medium

The narrator's wife cries out after putting on a boot without checking it; her foot is stuck and something beneath it writhes and squirms.

The passage repeatedly places snakes in intimate domestic or sleeping spaces: the feared boot, the roof, the mosquito net, and the rest-house rooms.
read in the book →
In the Shadow of the Bush TO FACE PAGE / CHAPTER I / ON THE WAY TO OBAN 3 / B 2; lines 1070-1121 confidence: medium

The killed snakes fall in sections through the palm-stem under-roof; each part seems to have life of its own, and the floors are covered with writhing snakes.

After the cobras are shot, their sections fall through the roof and appear to move independently, covering the floors with writhing pieces.
read in the book →

malagasy

Madagascar Before the Conquest: The Island, the Country, and the People AND CONUNDRUMS / CHAPTER XL / MALAGASY SONGS, POETRY, CHILDREN'S GAMES, AND MYTHICAL / CHAPTER Xn.; lines 290-308 confidence: high

"Marvellous creaiures—Songdmby—Fanany, or sevenheaded serpent— Tokandia, or \"SingMoot\"— Kindly— Dona, or Pily (serpent) — Lalomena (Hippopotamus ?) — Angalapona — Sioiia."

The passage names Fanany as a sevenheaded serpent, identifies Dona or Pily as a serpent, and includes a tale heading "Serpent and frog."
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People ANTANANARIVO, THE CAPITAL. 4I / ANTANANARIVO, THE CAPITAL. / CHAPTER IV. / CHAPTER V.; lines 4020-4102 confidence: high

Another legend says Tritriva lake was formerly home to the Fananim-pito-Ibha, a seven-headed serpent, which moved to the volcanic lake of Andraikiba.

A legend describes Tritriva as the former home of the Fananim-pito-Ibha, a seven-headed serpent, before it moved to Andraikiba lake.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People ARRANGEMENT OF COLUMN'S IN THE SIKIDY DIVINATION. / DIVINATION AMONG THE MALAGASY. / CHAPTER XIV. / FUNERAL CEREMONIES AMONG THE MALAGASY.'; lines 13356-13458 confidence: high

Formerly, decomposition liquids were taken to a special place and sprinkled with ox blood to nourish the fandanina or snake believed to arise from those liquids; after Lahifotsy's conquest, these customs were partly abandoned.

The fandanina or snake is said to be produced from putrid corpse liquids and formerly nourished with ox blood.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People ARRANGEMENT OF COLUMN'S IN THE SIKIDY DIVINATION. / DIVINATION AMONG THE MALAGASY. / CHAPTER XIV. / FUNERAL CEREMONIES AMONG THE MALAGASY.'; lines 13653-13755 confidence: high

Betsileo nobles may have delayed interment: the body is fastened to a central post, liquid from the body is collected in pots, burial waits for a maggot, and a bamboo exit is arranged so the maggot transformed into a serpent may leave the tomb; the departed soul is believed to reappear as a reptile.

The passage states that the maggot transforms into a serpent or fandno, exits the tomb, visits relatives, and is connected with the Betsileo belief that the departed soul reappears as a reptile.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER IV. / CHAPTER V. / CHAPTER VI. / TOO MADAGASCAR BEFORE THE CONQUEST.; lines 4475-4555 confidence: medium

Small brown snakes are described as harmless, with no dangerous serpents on the island, yet Malagasy people leap away from them in alarm.

The passage says Madagascar's serpents are not dangerously venomous, yet Malagasy people leap away from them in alarm.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES. / CHAPTER XII. / MALAGASY FOLK-TALES AND FABLES.; lines 10963-11101 confidence: medium

A Vazimba by the water takes the seven-headed Fanany and sends the Tompondrano snake to his parents, saying Ravazimba has gone under the water and requesting blood, feet, hair or feathers, and fat from a living creature for blessing.

Ravazimba goes under water, sends the Tompondrano snake to request parts and fat from a living creature, and promises blessing if the offering is made.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES. / CHAPTER XII. / MALAGASY FOLK-TALES AND FABLES.; lines 10963-11101 confidence: low

The beginning of the Serpent and Frog tale says that the Manditra serpent, identified as a boa, swallowed a Frog, and the Frog began to revile the Serpent.

The fragment says the Manditra boa swallowed a Frog and the Frog began to revile the Serpent.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES. / CHAPTER XII. / MALAGASY FOLK-TALES AND FABLES.; lines 11104-11218 confidence: high

The serpent explains its missing feet, protruding eyes, and speckled skin in relation to pursuing frogs and being full of the frog’s father; the frog curses the serpent, explaining why serpents pursue frogs.

The serpent’s bodily traits and the later pursuit of frogs by serpents are explicitly explained through the frog-serpent exchange and curse.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES. / CHAPTER XII. / MALAGASY FOLK-TALES AND FABLES.; lines 11104-11218 confidence: medium

Rain falls heavily and waters flood, causing fear and astonishment; the two rogues then wrap a serpent called Mdnditra in scarlet cloth, put it in a basket, and speak of the god’s anger and their intercession.

The rogues wrap a serpent called Mdnditra in scarlet cloth, place it in a basket, and speak to the people about the god’s word.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People CURIOUS WORDS AND CUSTOMS AMONG THE MALAGASY. I73 / CHAPTER IX. / MALAGASY FOLK-LORE AND POPULAR SUPERSTITIONS. / SOME ADDITIONAL FOLK-LORE.; lines 7515-7631 confidence: medium

The passage describes a Betsileo belief called a kind of transmigration of souls, in which spirits of noble blood enter a creature called fanany or fandny, described as lizard, worm, or serpent and revered by the people.

The passage describes noble spirits or the life of princes as entering or producing the fanany, a creature described as lizard, worm, serpent, or snake-like.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People CURIOUS WORDS AND CUSTOMS AMONG THE MALAGASY. I73 / CHAPTER IX. / MALAGASY FOLK-LORE AND POPULAR SUPERSTITIONS. / SOME ADDITIONAL FOLK-LORE.; lines 7515-7631 confidence: medium

The fanany is said to be the result of the life of princes, to appear in liquid exuding from a corpse bound to a house post, and to be carried to nearby water that then becomes taboo.

The creature from the dead body is said to be placed in water and later to change into a snake, lizard, or intermediate animal.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People CURIOUS WORDS AND CUSTOMS AMONG THE MALAGASY. I73 / CHAPTER IX. / MALAGASY FOLK-LORE AND POPULAR SUPERSTITIONS. / SOME ADDITIONAL FOLK-LORE.; lines 7515-7631 confidence: high

The fanany is said never to die, to regrow a head or missing part if cut, and to cause the death of anyone injuring it; the passage says the belief is dying out because of confusion about the animal’s identity.

The fanany is said never to die, to regrow its head or missing part if cut, and to bring death to anyone injuring it.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People CURIOUS WORDS AND CUSTOMS AMONG THE MALAGASY. I73 / CHAPTER IX. / MALAGASY FOLK-LORE AND POPULAR SUPERSTITIONS. / SOME ADDITIONAL FOLK-LORE.; lines 7946-8100 confidence: high

Death-related signs include quivering eyelashes, left or right ear tingling as near or distant death news, the antamba's cry near the house, and being met by a snake.

The passage states that when one is met by a snake, one will hear about death.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People IS6 MADAGASCAR BEFORE THE CONQUEST. / CURIOUS WORDS AND CUSTOMS AMONG THE MALAGASY. I73 / CHAPTER IX. / MALAGASY FOLK-LORE AND POPULAR SUPERSTITIONS.; lines 7489-7513 confidence: medium

The chapter topic list includes animals, fabulous animals, the Fanany or seven-headed serpent, footprints of giants, trees and plants, ordeals, tabooed days, omens, weather prognostics, portents, and dreams.

The passage names the Fanany as a seven-headed serpent among fabulous animals.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People MALAGASY PLACE-NAMES IO9 / CHAPTER VIII. / CHAPTER IX. / MALAGASY FOLK-LORE AND POPULAR SUPERSTITIONS . . .174; lines 259-270 confidence: high

“Animals — The ox — Birds — Insects — Fabulous animals — Fanany, or seven-headed serpent — Footprints of giants — Trees and plants — Ordeals”

The contents list names Fanany and identifies it as a seven-headed serpent.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People MALAGASY PLACE-NAMES. I13 / MALAGASY PLACE-NAMES. I15 / MALAGASY PLACE-NAMES. II7 / MALAGASY PLACE-NAMES. II9; lines 5505-5598 confidence: medium

“Tritriva, is said to be unfathomable, and is the traditional abode of the Fandny, a seven-headed dragon or monster”

Tritriva is said to be unfathomable and the traditional dwelling place of Fandny, a seven-headed dragon or monster.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People MALAGASY PLACE-NAMES. I45 / CHAPTER VIII. / ISO MADAGASCAR BEFORE THE CONQUEST. / IS6 MADAGASCAR BEFORE THE CONQUEST.; lines 7030-7119 confidence: high

Among the Betsileo and some other tribes, liquid exuding from chiefs’ corpses is believed to produce a serpent called fanany, which embodies the departed spirit, lives near the tribe, and protects it.

A serpent called fanany is believed to arise from liquid from chiefs’ corpses, embody the departed spirit, live near the tribe, and protect it.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I95 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I97 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I99 / CHAPTER XL; lines 9072-9216 confidence: medium

Chapter contents list Malagasy songs, children's games, marvellous creatures, and named beings including Fanany, a seven-headed serpent, and Dona or Pily, a serpent.

The chapter heading lists marvellous creatures including Fanany, or Seven-headed Serpent, and Dona or Pily, identified as a serpent.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I97 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I99 / CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES.; lines 10122-10224 confidence: high

The Fanany is said to resemble the water-snake and Manditra, to be fierce, and at full size to have seven heads with a horn on each head.

The Fanany is described as a snake-like fierce creature with seven heads and horns when full-grown, and one story has it fight with seven horns.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I97 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I99 / CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES.; lines 10122-10224 confidence: high

A second Fanany story says that when large it encircles a mountain, eats surplus length, and then either plants its tail in the earth and mounts to the sky or goes into a great water.

One account says the mature Fanany encircles a mountain, its head and tail meet, and it consumes any surplus length.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I97 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I99 / CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES.; lines 10122-10224 confidence: medium

A second Fanany story says that when large it encircles a mountain, eats surplus length, and then either plants its tail in the earth and mounts to the sky or goes into a great water.

After encircling the mountain, some say the Fanany sticks its tail into the earth and mounts to the sky, while others say it enters a great body of water.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I97 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I99 / CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES.; lines 10122-10224 confidence: medium

The Dona can make its body big or little. When meeting the Menarana serpent, it shrinks, lets the serpent twine around it, then suddenly swells and breaks it; the Menarana has a barbed spear-like tail.

The Dona can make its body big or little, shrinks when confronted by the Menarana, and then suddenly swells to break it.
read in the book →
Madagascar Before the Conquest: The Island, the Country, and the People ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I97 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I99 / CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES.; lines 10226-10309 confidence: medium

A note says Vily is a serpent and describes Madagascar boa-like serpents hanging from tree branches, pouncing on victims, and squeezing them to death, with some superstition mixed into accounts.

The note describes Vily as a serpent and local boa-like serpents hanging from trees, pouncing on victims, and squeezing them to death.
read in the book →
The Great African Island: Chapters on Madagascar AVI-FAUNA. 53 / REPTILES. 55 / TORTOISES. 57 / INSECTS. 59; lines 3224-3311 confidence: medium

Central ant-hills are conical mounds with many white or yellowish ants, circular galleries, a larger queen, and a serpent said to live in many of the mounds.

The passage states that a serpent is said to live in many ant-hills.
read in the book →
The Great African Island: Chapters on Madagascar BETSILEO ART. 263 / DECORATIVE CARVING. 265 / CHAPTER XIV. / MALAGASY FOLK-LOEE AND POPULAR SUPERSTITIONS.; lines 12857-12937 confidence: high

Short quote: "serpents are held in great dread"; the passage also says Madagascar is unusually free from noxious reptiles, with no venomous snakes in much of the interior and few harmful species on the coast plains.

Serpents are explicitly said to be held in great dread.
read in the book →
The Great African Island: Chapters on Madagascar BETSILEO ART. 263 / DECORATIVE CARVING. 265 / CHAPTER XIV. / MALAGASY FOLK-LOEE AND POPULAR SUPERSTITIONS.; lines 12857-12937 confidence: high

The passage says there is a belief connecting serpents with healing; Eamahavaly, a chief idol of the central province, is described as god of healing and medicine, patron of serpents, and able to employ them as agents of anger. His attendants carried serpents when he was carried abroad, terrifying onlookers.

The passage links serpents to the healing art and identifies a healing idol as patron of serpents.
read in the book →
The Great African Island: Chapters on Madagascar BETSILEO ART. 263 / DECORATIVE CARVING. 265 / CHAPTER XIV. / MALAGASY FOLK-LOEE AND POPULAR SUPERSTITIONS.; lines 12857-12937 confidence: medium

The passage says there is a belief connecting serpents with healing; Eamahavaly, a chief idol of the central province, is described as god of healing and medicine, patron of serpents, and able to employ them as agents of anger. His attendants carried serpents when he was carried abroad, terrifying onlookers.

Eamahavaly is said to employ serpents as agents of anger against offending persons.
read in the book →
The Great African Island: Chapters on Madagascar BIRDS OF PREY. 49 / PARROTS. 51 / AVI-FAUNA. 53 / REPTILES. 55; lines 2954-3041 confidence: high

"Hanging from the branches of trees, it pounces suddenly on its victim, and, enveloping it in its folds, speedily squeezes it to death."

The Sakalava-country serpent is described as hanging from branches, pouncing on victims, enveloping them, and squeezing them to death.
read in the book →
The Great African Island: Chapters on Madagascar BIRDS OF PREY. 49 / PARROTS. 51 / AVI-FAUNA. 53 / REPTILES. 55; lines 2954-3041 confidence: medium

"Some of the natives say" it "strikes with a spur in its tail" and "sucks the blood" from the wound.

Some natives are reported as saying that the boa-like serpent strikes with a spur in its tail and sucks blood from the wound.
read in the book →
The Great African Island: Chapters on Madagascar BUFFALO TYPICAL OF MAJESTY. 273 / BIRDS. / FABULOUS ANIMALS. 275 / TREES AND PLANTS. 277; lines 13313-13406 confidence: high

A native account says the fanany has seven horned heads; at death it swells to mountain size; other stories say it ascends to heaven or takes refuge in the sea; the narrator says the specimen he saw resembled a small water snake and had only one visible head.

The fanany is described as a seven-headed horned creature, while the narrator's specimen resembled a small water snake.
read in the book →
The Great African Island: Chapters on Madagascar CHARMS. 293 / CHAPTEE XV. / MALAGASY IDOLATRY AND RELIGIOUS BELIEFS AND OBSERVANCES. / IDOL SANCTITY. 299; lines 14329-14416 confidence: medium

Ramahavaly is called the Malagasy Aesculapius, kept north of the capital, and regarded as curing disease through wood pieces fastened to the idol and sold to those who needed them. Its name is glossed as able to answer or revenge; serpents are agents of its anger; it is credited with powers over disease, nature, seasons, futurity, and twisting offenders' necks backward.

Serpents are agents of Ramahavaly's anger if offended, and the idol is said to twist offenders' necks so they face backwards.
read in the book →
The Great African Island: Chapters on Madagascar CHURCHES. 363 / SCHOOLS AND EDUCATION. 365 / ENLIGHTENED STATE POLICY. 367 / INDEX.; lines 17418-17643 confidence: medium

Entries list animal superstitions, beliefs regarding serpents, animals of evil omen, sacrificial animals, and fabulous animals.

The index lists beliefs regarding serpents among animal-related superstitions.
read in the book →
The Great African Island: Chapters on Madagascar ENLIGHTENED STATE POLICY. 367 / INDEX. / INDEX. / INDEX.; lines 17880-18125 confidence: medium

“Marolengy, a serpent called, curious belief.”

The index mentions a curious belief about a serpent called Marolengy.
read in the book →
The Great African Island: Chapters on Madagascar INDEX. / INDEX. / INDEX. / INDEX.; lines 18128-18396 confidence: medium

"Serpents, 53; beliefs regarding, 268."

The index explicitly lists serpents and beliefs regarding serpents.
read in the book →
The Great African Island: Chapters on Madagascar SACRED OX. / BUFFALO TYPICAL OF MAJESTY. 273 / BIRDS. / FABULOUS ANIMALS. 275; lines 13221-13310 confidence: high

Fabulous animals are listed: the ox-sized swift man-eating Songomby; the single-footed, swift, nocturnal man-eating Tokandia/Tokantongotra; the red-horned water-dwelling Lalomena; and powerful serpents or boas dropping from trees.

The passage describes strange serpents of marvellous power and a boa that drops from trees onto oxen and travellers.
read in the book →
The Great African Island: Chapters on Madagascar SACRED OX. / BUFFALO TYPICAL OF MAJESTY. 273 / BIRDS. / FABULOUS ANIMALS. 275; lines 13221-13310 confidence: medium

The Fanany, or Fanany with Seven Heads, is described as lizard, worm, and serpent, believed to come from noble corpses and embody their spirits.

The Fanany with Seven Heads is described as lizard, worm, and serpent, coming from a noble corpse and embodying the dead person's spirit.
read in the book →

tibetan buddhist

Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 2814-2878 confidence: medium

The proverb says the lion-named king gave one of his ears so men received the high black 'lion's ear' cap, and that the great tiger lama gave women his spotted skin, introducing the dark blue dress with red and yellow spots.

The passage associates local costume with lion, tiger, and snake imagery: a lion's-ear cap, a tiger-spotted dress, and a snake-like herag compared with Naga/Nagi forms.
read in the book →
Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 2814-2878 confidence: low

Old Indian art is said to show Nagas and Nagis as human figures with snakes rising from the back over the head; the Ladakhi herag is said to look like a snake, and the narrator speculates women may have wished to resemble beautiful Nagi water fairies.

The narrator says the herag looks like a snake and suggests that Ladakhi women may have wished to look like Nagis, who are described as water fairies famous for beauty.
read in the book →
Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1.; lines 1236-1325 confidence: high

A legend says the castle received its crooked ground plan through 'a race round its base executed in opposite directions by a poisonous snake and a scorpion.'

The local legend attributes the castle's crooked plan to a race in opposite directions around its base by a poisonous snake and a scorpion.
read in the book →
Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1.; lines 1236-1325 confidence: high

The eulogy names southern Jambudvipa; Mount Tise/Kailasa as dwelling of arhats; Lake Ma-spang/Manasarovar as abode of Naga Ma-gros; the Satluj as a river from an elephant's mouth; and sKu-mkhar as the king's abode.

The eulogy identifies the turquoise lake Ma-spang/Manasarovar as the abode of Naga Ma-gros.
read in the book →
Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1.; lines 1327-1382 confidence: medium

Naga Ma-gros is described as a famous Naga king whose dwelling place is the Holy Lake of Tibet; Kailasa is described as the mountain group near the Holy Lake.

Naga Ma-gros is described as a famous Naga king whose dwelling place is the Holy Lake of Tibet.
read in the book →
Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1.; lines 595-670 confidence: uncertain

Urni old and new temples are described, including a departed devata, primitive carvings of hunting, a bird eating a snake with a possible Garuda-Naga query, obscene man-and-woman images shown at a Mela, and walking lion beams like those at Sungra.

The Urni temple carving shows a bird identified by villagers as a peacock eating a snake, and the narrator asks whether it may be Garuda devouring Nagas.
read in the book →
Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1.; lines 748-827 confidence: high

Wood-carving ornaments include the lotus; the wheel and lotus are said not to be purely Buddhist; snake and bird ornaments are frequent; “The continual warfare between Garudas and Nagas” was a hill-tribe topic before Buddhism.

The passage explicitly says that continual warfare between Garudas and Nagas was a favorite topic among hill tribes before Buddhism, and links this to snake and bird ornaments.
read in the book →
Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 4480-4566 confidence: medium

At Alchi there are many ancient mchod-rten and four-doored gates; several contain pictures like those at Basgo and Ubshi, “Buddha-like figures of blue complexion,” which “probably represent Nagas” and may be Bonpo in origin.

Several Alchi mchod-rten or mchod-rten gates contain blue Buddha-like figures that the author identifies as probably Nagas.
read in the book →
Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 4730-4812 confidence: medium

Lamayuru shrine is described as an old Bon-po temple with damaged frescoes; wall divinities are Buddhist-type, blue or black, red-dressed, and apparently Nagas.

The author identifies the blue or black, red-dressed Buddhist-type divinities in the Lamayuru shrine as apparently Nagas and compares them with Naga imagery at other sites.
read in the book →
Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 4814-4893 confidence: high

The Chigtan castle stands on a steep cliff; doors and windows have Tibetan-style wood carvings, two inner-court carvings are said to portray father-and-son architects, and a wooden board shows a Naga-devouring Garuda.

A carved wooden board shows a Garuda in the act of devouring a Naga.
read in the book →
The Buddhism of Tibet, or Lamaism BAGLY BUDDHIST MYTHOLOGY. 325 / THE LAMAIST PANTHEON. 327 / THE PAINTINGS. 331 / THE MILD DEITIES. 333; lines 17446-17559 confidence: low

Their beards, eyebrows, and hair may be yellow, red, reddish-yellow, or greyish-yellow; the hair is erect, sometimes with forehead curls believed by some to represent coiled snakes.

The passage says that some interpret the forehead curls of angry figures as representing coiled snakes.
read in the book →
The Buddhism of Tibet, or Lamaism EDIBLE CHARM. / GENERAL CHARM. 403 / PLAGUE AND SCORPION-CHARMS. 405 / CHARM AGAINST PLAGUES.; lines 21378-21468 confidence: high

A charm uses black horse dung, black sulphur, and musk-water to write a monogram, places it in a print, folds it in snake-skin, and wears it; the passage tentatively explains these elements as referring to disease traits.

The passage describes a monogram made with black substances, placed in a print, folded in snake-skin, and worn.
read in the book →
The Buddhism of Tibet, or Lamaism EDIBLE CHARM. / GENERAL CHARM. 403 / PLAGUE AND SCORPION-CHARMS. 405 / CHARM AGAINST PLAGUES.; lines 21378-21468 confidence: medium

The charm against plagues is described as a monster Garuda, king of birds, with a snake in its mouth; the outstretched plumes bear texts and the charm contains the Buddhist creed.

The plague charm centers on Garuda with a snake in its mouth, combined with protective texts.
read in the book →
The Buddhism of Tibet, or Lamaism EDIBLE CHARM. / GENERAL CHARM. 403 / PLAGUE AND SCORPION-CHARMS. 405 / CHARM AGAINST PLAGUES.; lines 21378-21468 confidence: medium

A charm uses black horse dung, black sulphur, and musk-water to write a monogram, places it in a print, folds it in snake-skin, and wears it; the passage tentatively explains these elements as referring to disease traits.

The passage reports that the dung, horse, black color, and snake seem to correspond to purging, rapid course, deadly character, and disease virulence.
read in the book →
The Buddhism of Tibet, or Lamaism INTRODUCTION OF BUDDHISM. 21 / ROYAL PATRONS OF BUDDITISM. 23 / ITS FOUNDER AND HIS SORCERY. 27 / ST. PADMAS SORCERY. 29; lines 1396-1496 confidence: medium

A footnote says Bon resembles Chinese Taoism, is especially associated with worship of dragons or nagas, names gSen-rabs Mi-bo as reputed founder, and notes that contemporary Bon is deeply impregnated by Buddhism.

The footnote states that Bon is especially associated with worship of dragons or nagas.
read in the book →
The Buddhism of Tibet, or Lamaism IV. TANTRIK WIZARD-PRIESTS, / TREORIK SAIS SP PADILA. 379 / ST. PADMA-SAMBHAT A. 381 / TIBETAN SAINTS. 383; lines 20183-20272 confidence: high

At Phya-thon-la pass, a demon transforms into a great white snake spanning countries and looking like a chain of mountains to bar the Guru’s progress.

A demon becomes a great white snake spanning countries and seeming like a mountain chain to bar the Guru’s progress.
read in the book →
The Buddhism of Tibet, or Lamaism LHASA CATHEDRAL. 303 / SHRINES, RELICS, AND PILGRIMS, / INDIAN SHRINES. 307 / P. 437.; lines 16144-16268 confidence: low

A rough stone basin is identified by Lamas as a death-demon pot for boiling heads of the damned; Brahmans explain it as Siva or Adi-purusha’s bowl, point to green watery contents, and say a snake inhabits it, though the author did not see one.

Brahmans say a snake inhabits the depths of the bowl, which contains green watery contents.
read in the book →
The Buddhism of Tibet, or Lamaism RE-BIRTH DICK-BOARD. / DIVINATION OF RE-BIRTHS. 473, / SCOOPION CHARM / A BLACK-HAT SORCERER,.; lines 25357-25445 confidence: medium

Opening material labels “Scorpion Charm,” lists Naga snake-spirit, Tsan devil, Ma-me fiendess, and “King”-fiend, and captions a “Black-hat Sorcerer.”

The passage includes a scorpion charm with spirit and fiend labels and a footnoted snake-bite charm associated with Buddhist textual practice.
read in the book →
The Buddhism of Tibet, or Lamaism REGIONS OF RE-BIRTH. 103 / BUDDHAS THEORY OF THE UNIVERSE. 105 / BUDDHAS SUBTLE CONCEPTION OF LIFE. 107 / THE PICTORIAL WHEEL OF LIFE. 109; lines 5487-5614 confidence: medium

The broad tire is occupied by the causal nexus, and the nave by the three vices or delusions called the Daughters of Desire.

The three vices at the nave of the wheel are represented by a dove, serpent, and pig and are said to lie at the core of rebirth.
read in the book →
The Buddhism of Tibet, or Lamaism RELEASING FROM HELL. 493 / EXPELLING DEATH-DEVIL. 495 / BURNING THE EFFIGY OF THE DEAD. 497 / RAIN-COMPELLING. 499; lines 26637-26708 confidence: medium

The orthodox rain-compelling mode is identified with Tson-K’a-pa, attributed to a book under his authorship, and described as based on Naga worship in a rain-requesting sutra.

The rite is linked to Naga worship, addresses Nagas to obtain rain, visualizes Tson-K’a-pa seated on a Naga, and includes thunder-dragons roaring as rain falls.
read in the book →
The Buddhism of Tibet, or Lamaism ROSARIES. 203 / ROSARTES. 205 / ROSARTIES., 207 / ROSARTES, 209; lines 11100-11206 confidence: high

The beads are said to symbolize Garuda’s eyes; Garuda is linked with Vajra-pani and called the enemy of snakes; the Sanskritic bead-name is connected with naga, and snakes are described as treasure guardians associated with wealth.

The passage explicitly states that the wealth-god rosary’s naga association links snakes, as mythological guardians of treasure, with wealth.
read in the book →
The Buddhism of Tibet, or Lamaism ROSARIES. 203 / ROSARTES. 205 / ROSARTIES., 207 / ROSARTES, 209; lines 11100-11206 confidence: medium

The beads are said to symbolize Garuda’s eyes; Garuda is linked with Vajra-pani and called the enemy of snakes; the Sanskritic bead-name is connected with naga, and snakes are described as treasure guardians associated with wealth.

The beads are said to represent Garuda’s eyes, and Garuda is described as the great enemy of snakes.
read in the book →
The Buddhism of Tibet, or Lamaism SARYA IN MEDITATION. / ATTITUDES OF HANDS. 337 / INSIGNTA. 341 / THE BUDDHAS. 343; lines 18087-18154 confidence: medium

Nagesvara raja is described with white face, blue body, adamantine seated pose, hands over the heart in a mudra for delivering animal beings from misery, no ornaments, and a seven-hooded snake canopy behind him.

Nagesvara raja is described with a seven-hooded snake canopy behind him.
read in the book →
The Buddhism of Tibet, or Lamaism SHRINES, RELICS, AND PILGRIMS, / INDIAN SHRINES. 307 / P. 437. / SITE OF BUDDHA'S DEATH. 311; lines 16271-16384 confidence: high

At Kamalesvar, Lamas call a tank “Tsé mani bhadra,” the lake of the notable gem, and say Nagas, serpents, or dragons emerged on Buddha’s approach and presented him with jewels.

The passage reports a Lama tradition in which Nagas, glossed as serpents or dragons, come out of a tank and present Buddha with jewels.
read in the book →
The Buddhism of Tibet, or Lamaism ST TRY / THE SEVEN PERSONAL GEMS.! / THE EIGHT GLORIOUS EMBLEMS, 393 / TRIGRAMS AND DRAGONS. 395; lines 20802-20844 confidence: high

The dragon is linked by the author to primeval flying saurians and is said to be assimilated by Lamas and Chinese Buddhists with Indian Nagas.

The dragon is assimilated with the mythical serpents or Nagas of Indian myth.
read in the book →
The Buddhism of Tibet, or Lamaism ST TRY / THE SEVEN PERSONAL GEMS.! / THE EIGHT GLORIOUS EMBLEMS, 393 / TRIGRAMS AND DRAGONS. 395; lines 20802-20844 confidence: medium

The phoenix or Garuda is called a mythical sky-soarer and the great enemy of dragons; the sentence continues beyond the supplied excerpt.

The phoenix or Garuda is called a mythical sky-soarer and great enemy of dragons.
read in the book →
The Buddhism of Tibet, or Lamaism TARA, THE GREEN. / TUTELARIES AND MARICI. 361 / TUTELARY-DEMONS. 365 / V. GODLINGS AND ANGELS.; lines 19250-19272 confidence: high

“2, Serpent-demigods (mermaids )—Vage ; kLu.”

The second enumerated group is identified as serpent-demigods, glossed as mermaids.
read in the book →
The Buddhism of Tibet, or Lamaism THE NAMES. 259 / TASHI-LHUNPUO MONASTERY. / RANSOMED CATTLE. 265 / SAM-Y AS. 267; lines 13876-13971 confidence: high

The Guru becomes invisible; in his place the king sees a great Garuda holding a snake in its claws and beak. The Garuda then vanishes and the Guru reappears.

The king sees a great Garuda holding a snake in its claws and beak before the Garuda vanishes and the Guru reappears.
read in the book →
The Buddhism of Tibet, or Lamaism THE SEVEN GEMS. / THE SEVEN PRECIOUS THINGS. 391 / ST TRY / THE SEVEN PERSONAL GEMS.!; lines 20576-20668 confidence: medium

The snake-skin jewel is ten miles long and five broad; water cannot wet it, wind cannot shake it, it warms in cold weather, cools in hot weather, and shines brighter than the moon.

The snake-skin jewel cannot be wetted by water or shaken by wind, regulates heat and cold, and shines brighter than the moon.
read in the book →
The Buddhism of Tibet, or Lamaism THE SEVEN PERSONAL GEMS.! / THE EIGHT GLORIOUS EMBLEMS, 393 / TRIGRAMS AND DRAGONS. 395 / TRIGRAMS AS CHARMS.; lines 20847-20958 confidence: high

Garuda is called the "arch-enemy of the Nagas"; a bird popularly called Garuda is described as "devouring snakes," and the passage says it seems analogous to the North American Indian Thunder-bird.

Garuda is identified as the arch-enemy of the Nagas, and a bird popularly called Garuda is described as devouring snakes.
read in the book →
The Buddhism of Tibet, or Lamaism THEVERSTIVALS ANDHOLY DAYS. 503 / TIBETAN NEW-YEAR FEAST. 505 / PEOWER-PEAST., D07 / W ATER-FEAST. 509; lines 27146-27243 confidence: high

Gold and silver offerings are placed among snake-idols; the room is locked and sealed until the following year.

The passage describes offerings among snake-idols and offerings to water-nymphs and dragon-spirits; the Naga ceremony is explicitly intended to secure timely rain.
read in the book →
The Buddhism of Tibet, or Lamaism THUNDER-DRAGONS OF THE SKY. / THEVERSTIVALS ANDHOLY DAYS. 503 / TIBETAN NEW-YEAR FEAST. 505 / PEOWER-PEAST., D07; lines 27046-27143 confidence: medium

Rain-deities, dragons, or Nagas of the sky are propitiated on the fifteenth day of the fourth month by a procession of lay governors, high official Lamas, and officers from Potala to the Lhasa cathedral, where Buddha’s image is worshipped and the temple lamp is fed with melted butter.

Rain-deities described as dragons or Nagas of the sky are propitiated on the fifteenth day of the fourth month through a procession that culminates at a Naga or dragon-temple.
read in the book →
The Buddhism of Tibet, or Lamaism TUTELARIES AND MARICI. 361 / TUTELARY-DEMONS. 365 / V. GODLINGS AND ANGELS. / GODLINGS AND ANGELS. 367; lines 19275-19390 confidence: high

Nagas or Dragon-demigods are described as mermen and mermaids of Hindi myth and demons of drought, with four kinds: celestial, aerial, earthly, and hidden-treasure guardians.

Nagas are described in snake and dragon forms, causing rain, marking rivers, inhabiting the earth, and guarding hidden treasures.
read in the book →
The Tibetan Book of the Dead PRAYER FOR PROTECTION 205 / PRAYER FOR PROTECTION 207 / YOGA 213 / TANTRICISM 315; lines 11448-11525 confidence: high

The ida and pingala coil around the sushumna as two serpents coil around Hermes' caduceus; the passage says the wand may symbolize the sushumna and the serpents the ida and pingala, suggesting a correspondence between Western and Eastern esoteric symbol-codes.

The left and right channels coil around the central channel like two serpents around Hermes' caduceus.
read in the book →
The Tibetan Book of the Dead PRAYER FOR PROTECTION 205 / PRAYER FOR PROTECTION 207 / YOGA 213 / TANTRICISM 315; lines 11448-11525 confidence: high

The initial aim of Yoga is to awaken the Serpent Power, personified as Goddess Kundalini, lying coiled like a sleeping serpent in the root centre at the base of the spinal column.

Kundalini or Serpent Power lies coiled at the root and, when awakened, rises through the chakra centres to the thousand-petalled lotus.
read in the book →
The Tibetan Book of the Dead TANTRICISM 219 / III. MANTRAS, OR WORDS OF POWER / MANTRAS 221 / INITIATIONS 223; lines 11809-11897 confidence: medium

Initiation gives the shishya the secret mantra or Word of Power, bringing at-one-ment with the secret brotherhood and Supreme Guru; vital-force links human and divine and is centered in the Seventh Psychic-Centre or Thousand-petalled Lotus by awakened Serpent-Power to receive spiritual gift-waves.

The awakened Serpent-Power or Goddess Kundalini centers the vital-force in the Seventh Psychic-Centre, enabling reception of gift-waves and leading the shishya toward blessing and illumination.
read in the book →

mongol

Gessar Khan CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND; lines 1887-1995 confidence: high

Keeme Khan orders Gessar cast into the Pit of Serpents to be destroyed by venom; Gessar scatters milk of the black eagle’s mate among the serpents, they die after breathing the odor, and he uses their bodies as a couch and pillow.

Gessar is cast into a venomous serpent pit and scatters milk of the black eagle’s mate, causing the serpents to perish.
read in the book →
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 7078-7190 confidence: high

Gandharva goes with many people to the grove where the child had been laid, searches unsuccessfully at first, and laments to his young Bodhisattva son for mercy and forgiveness.

The child is found in a grotto in the grove being tended, fed, and reverenced by eight serpent-god princes who disappear when the king enters.
read in the book →
Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 9009-9098 confidence: medium

Among Chinese Buddhists he is called Lung-shu because after death he was taken up into the serpent-Paradise.

Chinese Buddhists are said to call Nâgârg'una Lung-shu because after death he was taken into serpent-Paradise.
read in the book →
Sagas from the Far East MDCCCLXXIII. / PREFACE. / CONTENTS. / THE SAGA OF THE WELL-AND-WISE-WALKING KHAN.; lines 426-485 confidence: high

Early entries include a woman seeking her husband in the Palace of Erlik-Khan, the Gold-spitting Prince, the slaying of Schimnu-Khan, the Pig's-head Soothsayer, and propitiation of the Serpent-gods.

The contents list serpent-gods who are propitiated and a White Serpent-king.
read in the book →
Sagas from the Far East NOTES. / PREFACE. / DEDICATION. / TALE I.; lines 9487-9579 confidence: medium

In a wild state elephants had encounters with “larger serpents,” whose plan was “to climb up into the trees and then dart upon and throttle them.”

Larger serpents are said to climb trees, dart onto elephants, and throttle them.
read in the book →
Sagas from the Far East PREFACE. / DEDICATION. / TALE I. / TALE II.; lines 9625-9668 confidence: high

Dragons, serpents, serpent-gods, and serpent-dæmons or nāga are said to play a great part in Indian mythology; Shesa is named their king; serpent-cultus is described as ancient and practiced by followers of Brahmanism and Buddhism, with Brahmans placing serpent-gods in lower mythological ranks.

The passage presents serpent beings or nāga as important mythological beings and objects of ancient worship among Brahmanical and Buddhist followers.
read in the book →
Sagas from the Far East PREFACE. / DEDICATION. / TALE I. / TALE II.; lines 9625-9668 confidence: medium

The note says serpent-cultus developed around the time of Ashoka and that Madhjantika found sacrifices to serpents in Cashmere and Gandhâra when teaching Buddhism after the third Synod.

The passage mentions sacrifices to serpents and reports a live-burial sacrifice of an old condemned woman to serpent-gods.
read in the book →
Sagas from the Far East PREFACE. / DEDICATION. / TALE I. / TALE II.; lines 9625-9668 confidence: high

Buddhist legends are said often to mention serpents as protecting patrons of certain towns; among Indian serpents, the gigantic cobra is identified as the object of worship.

The passage says Buddhist legends often mention serpents as protecting-patrons of certain towns.
read in the book →
Sagas from the Far East PREFACE. / DEDICATION. / TALE I. / TALE II.; lines 9625-9668 confidence: medium

The note says early Buddhist teachers discouraged serpent worship; Madhjantika was sent to convert Cashmere and caused himself to be carried through the air while dispersing the serpent beings.

The Mahâvansha episode summarized here has serpent beings attempt to frighten Madhjantika away, fail, and accept his teaching.
read in the book →
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 909-1019 confidence: high

A far-off Khan's country has a pool near the chief river source inhabited by two Serpent-gods who command the water, can stop fertility-giving overflow, and demand a yearly full-grown male tribute; the lot falls on the Khan, and his son offers to go instead.

The two Serpent-gods control the river water and require a full-grown man chosen by lot each year.
read in the book →
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 909-1019 confidence: medium

A far-off Khan's country has a pool near the chief river source inhabited by two Serpent-gods who command the water, can stop fertility-giving overflow, and demand a yearly full-grown male tribute; the lot falls on the Khan, and his son offers to go instead.

The travellers kill the water-controlling serpents, and the companion states that they have restored the due course of the water to their native country.
read in the book →
Sagas from the Far East TALE II. / TALE III. / TALE IV. / TALE V.; lines 9871-9955 confidence: medium

Note heading/reference: “Serpent-god,” with cross-references to notes on Tale II and Tale XXII.

The passage explicitly labels a serpent-god and refers to serpent-cultus in general.
read in the book →
Sagas from the Far East TALE IV. / THE PIG'S HEAD SOOTHSAYER. / TALE V. / HOW THE SERPENT-GODS WERE PROPITIATED.; lines 2301-2391 confidence: low

“HOW THE SERPENT-GODS WERE PROPITIATED.”

The passage heading names serpent-gods.
read in the book →
Sagas from the Far East TALE IV. / THE PIG'S HEAD SOOTHSAYER. / TALE V. / HOW THE SERPENT-GODS WERE PROPITIATED.; lines 2393-2501 confidence: high

The Khan's kingdom annually directs water for crops; before this, custom requires sacrificing a youth to the Serpent-gods at the water-head, and this year's youth must be born in the Tiger-year; herdsmen report the Hermit's cave and sons.

The kingdom's annual irrigation is preceded by the custom of sacrificing a youth to make the Serpent-gods at the water-head propitious.
read in the book →
Sagas from the Far East TALE IV. / THE PIG'S HEAD SOOTHSAYER. / TALE V. / HOW THE SERPENT-GODS WERE PROPITIATED.; lines 2393-2501 confidence: high

Sunshine and the Khan's daughter each laments that the other's sacrifice is unbearable compared with their own.

The Serpent-gods hear the pair's laments, see their generosity, rescue them from the water, and free them.
read in the book →
Sagas from the Far East TALE IV. / THE PIG'S HEAD SOOTHSAYER. / TALE V. / HOW THE SERPENT-GODS WERE PROPITIATED.; lines 2503-2545 confidence: medium

A Khan says the country was delivered from fear of drought, thanks Sunshine, notes that Sunshine and his daughter escaped death, and asks if Sunshine is the Hermit's son.

The passage mentions deliverance from fear of drought and closes by saying the chapter shows how the Serpent-gods were appeased.
read in the book →
Sagas from the Far East TALE VI. / TALE VII. / TALE VIII. / TALE IX.; lines 10048-10088 confidence: high

Garut'man is glossed as the source of Garuda and as meaning the winged one. Garuda is son of Kashyapa and Vinata, connected to the Suparna divine birds of the lower heavens, enemies and predators of serpent-gods, and is Vedicly described with beautiful golden wings.

The Suparna divine birds are standing foes of serpent-gods and feed on them; Garuda also marks the serpent-descendant Sumukha as food.
read in the book →
Sagas from the Far East TALE X. / THE BITING CORPSE. / TALE XI. / THE PRAYER MAKING SUDDENLY RICH.; lines 3440-3555 confidence: low

The maiden answers, "I am the daughter of a serpent-god."

When questioned by the Khan's son, the maiden states that she is the daughter of a serpent-god.
read in the book →
Sagas from the Far East TALE XIX. / TALE XX. / TALE XXI. / TALE XXII.; lines 10831-10921 confidence: medium

The note says serpent-gods appear in human and reptile form; the White Serpent-king seeks a reptile-form son who was in an owl's mouth and resembled the Tamer's girdle; the king and companion ride horses and come out of water; the gold frog is the White Serpent-king's daughter; and reptile-gods include snakes, saurians, and batrachians.

The passage states that serpent-gods are described sometimes in human form and sometimes in reptile form, while the note itself comments on confusion between these forms.
read in the book →
Sagas from the Far East TALE XIX. / TALE XX. / TALE XXI. / TALE XXII.; lines 10831-10921 confidence: high

The note says serpent-gods appear in human and reptile form; the White Serpent-king seeks a reptile-form son who was in an owl's mouth and resembled the Tamer's girdle; the king and companion ride horses and come out of water; the gold frog is the White Serpent-king's daughter; and reptile-gods include snakes, saurians, and batrachians.

The White Serpent-king and a companion are said to come out of the water while also riding on horses.
read in the book →
Sagas from the Far East TALE XIX. / TALE XX. / TALE XXI. / TALE XXII.; lines 10831-10921 confidence: high

The note says serpent-gods appear in human and reptile form; the White Serpent-king seeks a reptile-form son who was in an owl's mouth and resembled the Tamer's girdle; the king and companion ride horses and come out of water; the gold frog is the White Serpent-king's daughter; and reptile-gods include snakes, saurians, and batrachians.

The White Serpent-king seeks a reptile-form son and the gold frog is identified as his actual daughter.
read in the book →
Sagas from the Far East TALE XIX. / TALE XX. / TALE XXI. / TALE XXII.; lines 10831-10921 confidence: high

The note says stories of heroes encountering huge malevolent serpents or crocodiles passed into European mythology as dragons or monsters, such as Grendel in Beowulf, while some stories preserve actual serpents.

The passage describes heroes encountering huge malevolent serpents or crocodiles, later represented in Europe as dragons or monsters, and also mentions local dragon-slaying heroes.
read in the book →
Sagas from the Far East TALE XIX. / TALE XX. / TALE XXI. / TALE XXII.; lines 10831-10921 confidence: high

The note says Zovanin senza paura from the Italian Tirol resembles Tales II and V in that the district's water supply is stopped by the dragon.

The note explicitly says the dragon in Zovanin senza paura stops the water supply of an infested district and compares this with Tales II and V.
read in the book →
Sagas from the Far East TALE XIX. / TALE XX. / TALE XXI. / TALE XXII.; lines 10831-10921 confidence: medium

The note says a Tirol white serpent is called a serpent-queen and dangerous; princess-release legends require a deliverer to be encircled three times and kissed by a serpent, and Sir Lancelot is remembered as succeeding.

The release of a spell-bound princess depends on the deliverer allowing himself to be encircled three times and kissed by a serpent.
read in the book →
Sagas from the Far East TALE XIX. / TALE XX. / TALE XXI. / TALE XXII.; lines 10831-10921 confidence: medium

The note contrasts Eastern and later Western serpent myths: Indian heroic tales propitiate the deified serpent, while Christian myths identify the serpent exterior with the adversary of souls from Eden and require the Christian hero to destroy or vanquish it.

The passage contrasts Indian heroic tales aimed at propitiating a deified serpent with Christian legends requiring the hero to destroy or vanquish the serpent figure.
read in the book →
Sagas from the Far East TALE XIX. / TALE XX. / TALE XXI. / TALE XXII.; lines 10923-10988 confidence: high

The note says Indian serpent-gods were often feared but could be harmless or beneficent; it reports a European dragon sacred to Wodin used as a talisman on buildings and a Tirol belief that meeting a crested adder brings good luck.

The passage groups serpent-gods, a protective dragon image, and a luck-bringing adder under a benevolent or harmless phase of serpent or dragon character.
read in the book →
Sagas from the Far East TALE XXI. / HOW THE WIDOW SAVED HER SON'S LIFE (1). / TALE XXII. / THE WHITE SERPENT-KING.; lines 5666-5787 confidence: high

When the keeper digs around the streamlet, the frog tells him not to dig up the spring source, says its king has given her charge over it, and promises him a wondrous gift.

The frog identifies herself as daughter of the Serpent-king and says she has charge over the spring source.
read in the book →
Sagas from the Far East TALE XXI. / HOW THE WIDOW SAVED HER SON'S LIFE (1). / TALE XXII. / THE WHITE SERPENT-KING.; lines 5789-5869 confidence: high

The tamer sees an owl carrying a white serpent, recognizes the serpent as a serpent-prince, uses a girdle-and-fire ruse, and the owl releases the serpent.

The tamer rescues a white serpent-prince from a bird's mouth or beak and restores him to his father.
read in the book →
Sagas from the Far East TALE XXI. / HOW THE WIDOW SAVED HER SON'S LIFE (1). / TALE XXII. / THE WHITE SERPENT-KING.; lines 5789-5869 confidence: high

The tamer places the serpent on grass under his cap; serpent-dæmon princes ride out of the water to the stream bank and search for the white serpent.

Serpent-dæmon princes and the White Serpent-king emerge from the water, and the king later returns under the water to his palace.
read in the book →
Sagas from the Far East TALE XXII. / THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG.; lines 5872-5992 confidence: medium

"Me hath the Serpent-king given to thee to be thy wife." The tamer marries her.

The woman says the Serpent-king gave her to the tamer as wife, and the husband later recalls the White Serpent-king's warning about a season of poverty.
read in the book →
Sagas from the Far East TALE XXII. / THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG.; lines 5994-6081 confidence: medium

That night four sons are born to the Khan; they are all great rulers in Gambudvîpa, as the White Serpent-king reigning over white mother-o'-pearl shells had foretold.

The White Serpent-king, a serpent ruler over white mother-o'-pearl shells, had foretold the greatness of the sons.
read in the book →
Sagas from the Far East THE FALSE FRIEND. / THE PRETENDED SON. / THE WISE PARROT. / FOOTNOTES; lines 11935-12079 confidence: low

The note says to see another note concerning serpent-worship.

A footnote refers the reader to another note concerning serpent-worship.
read in the book →
Sagas from the Far East THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG. / CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN.; lines 6084-6164 confidence: high

Heroic super-appellations can pass between bearers; examples include donkey-form from temporary transformation and Sakjaditja from an exploit in which Shêsa the serpent-god helped destroy Sâkja.

Shêsa, identified as the serpent-god, aids the destruction of the oppressor Sâkja.
read in the book →
The Mongols - A History CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR; lines 6067-6160 confidence: high

The author says Ssanang Setzen's account reads like Siberian myth tales; Shidurgo and Jinghis engage in a form-changing struggle involving serpent, bird king, tiger, lion, boy, and chief of the Tengeri forms.

Shidurgo and Jinghis oppose each other by taking successive animal, human, and divine-associated forms.
read in the book →

gnostic

Fragments of a Faith Forgotten BARDESANES. 403 / BARDESANES. 405 / THE HYMN OF THE ROBE OF GLORY. / THE HYMN OF THE ROBE OF GLORY. 407; lines 20989-21092 confidence: high

The speaker’s robe and purple toga are made; a compact is written in his heart: if he goes down into Egypt and brings the pearl from the sea near the serpent, he will put on the robe and inherit the kingdom with his Brother.

The pearl is located near the loud-breathing serpent, and the speaker waits for the serpent to sleep so he can take the pearl.
read in the book →
Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471 / THE PISTIS SOPHIA. 473; lines 23717-23794 confidence: medium

The First Mystery looking without directs attack on cruel crafty powers; Sophia treads the seven-headed basilisk underfoot, destroys its hyle, and casts down the opposing host.

Sophia treads underfoot the basilisk with seven heads, destroying its hyle and preventing future seed from arising from it.
read in the book →
Fragments of a Faith Forgotten INDEX. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX.; lines 4312-4465 confidence: high

“Serpent ... and egg ... flying ... formed ... legend ... rod ... symbol”

The index clusters serpent with egg, flying serpent, formed serpent, legend, rod, symbol, and serpentine force.
read in the book →
Fragments of a Faith Forgotten LITERATURE AND SOURCES OF GNOSTICISM. 153 / SOME GNOSTIC FRAGMENTS RECOVERED / FROM THE POLEMICAL WRITINGS / OF THE CHURCH FATHERS.; lines 11092-11157 confidence: medium

Ophitism is described as a broad heresiological term for material not assignable to a particular teacher; Ophite or serpent-worshipper is called an abusive term used by refutators, while adherents generally called themselves Gnostics.

The passage explicitly connects the label Ophite with serpent-worshipper terminology, while stating that the label was abusive and externally applied by refutators.
read in the book →
Fragments of a Faith Forgotten MENANDER. / SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179; lines 12063-12166 confidence: high

“The serpent-symbol played a great part in the Mysteries of the ancients,” especially in Greece, Egypt, and Phoenicia, and is traced to Syria, Babylonia, and India.

The passage says the serpent-symbol represented the generation of the universe and man, mystic birth, and creative power.
read in the book →
Fragments of a Faith Forgotten MENANDER. / SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179; lines 12168-12288 confidence: high

Man and the universe are generated from serpent and egg; the serpent is Great Power, Whirlwind, Vortex, Divine Will, Divine Reason, Mind, and Logos; the egg is All-Envelope, fire-mist, Thought, Conception, and Mother of All.

The passage explicitly presents man and the universe as generated from serpent and egg, with the serpent as divine fashioning force and the egg as cosmic mother or conception.
read in the book →
Fragments of a Faith Forgotten MENANDER. / SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179; lines 12168-12288 confidence: high

The Caduceus/Rod of Mercury and the Thyrsus in the Greek Mysteries conduct the soul between life and death and figure serpentine power and the path carrying man aloft if the Waters of the Jordan flow upward.

Serpentine power is linked with carrying man aloft, and upward-flowing Jordan waters are linked with creation of gods.
read in the book →
Fragments of a Faith Forgotten MENANDER. / SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179; lines 12168-12288 confidence: medium

The Desert is the doubting lower mind; gods of destruction, called serpents of the desert, attack escapees from gods of generation; Moses the teacher shows the true serpent crucified on the cross of matter, enabling escape to the Promised Land, the spiritual mind.

In the Desert, serpents or gods of destruction attack the escapees, while Moses reveals the true serpent on the cross of matter as the means of escape.
read in the book →
Fragments of a Faith Forgotten OF THE CHURCH FATHERS. / SOME GNOSTIC FRAGMENTS. 159 / DOSITHEUS. / DOSITHEUS. 163; lines 11419-11546 confidence: high

Remaining Simonian literature is said to have perished; one chief document was The Four Quarters of the World, and another treatise ascribed to Simon criticized the Old Testament God and especially the Genesis serpent legend.

A treatise ascribed to Simon is described as criticizing the God of the Old Testament and especially dealing with the serpent legend in Genesis.
read in the book →
Fragments of a Faith Forgotten SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS. / THE NAASSENI.; lines 12674-12707 confidence: high

“the name Naassene is derived from the Hebrew Nachash, a serpent”; Hippolytus does not call the Naassenes Ophites, but Gnostics.

The passage explicitly connects the name Naassene with Hebrew Nachash, a serpent.
read in the book →
Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12320-12446 confidence: high

Sophia sends the serpent, identified with mind, into Ialdabaoth's Paradise; Adam and Eve listen to its wise counsels, are freed from the Creative Power's dominion, and transgress the imposed ignorance of any higher power.

Sophia sends the serpent/mind into Paradise; Adam and Eve heed its wise counsels and transgress the ordinance of ignorance about higher powers.
read in the book →
Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12448-12568 confidence: medium

The three principles of the universe are the Good or all-wise Deity, Elohim as Father or Spirit and creative power, and Eden as World-Soul symbolized as woman above and serpent below.

Eden is the World-Soul or Mother-Soul, symbolized as woman above and serpent below, and living beings are generated from her parts.
read in the book →
Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12570-12671 confidence: high

Naas is identified as the third power of the World-Soul's first group, the serpent and symbol of animal passion; Elohim sends Baruch, the third of his own angels, to succour the spirit in man.

Naas is explicitly identified as serpent and symbol of animal passion, obscures Baruch's teaching, and opposes Jesus.
read in the book →
Fragments of a Faith Forgotten THE DOCET.E. 217 / THE DOCET.E. / THE DOCET.E. 219 / MONOIMUS.; lines 13619-13654 confidence: medium

The monad is identified with the serpentine force, horn of plenty, rods of Moses and Hermes, and an atom described by seers as a conical swirl of forces.

The monad or one horn is associated with serpentine force, horn of plenty, and rods of Moses and Hermes.
read in the book →
Fragments of a Faith Forgotten THE NAASSENI. 199 / THE NAASSENI. 201 / FRAGMENTS OF A FAITH FORGOTTEN. / THE NAASSENI. 205; lines 12966-13049 confidence: medium

These Gnostics claim to be true Christians through anointing with an ineffable chrism poured from a serpentine horn of plenty, glossed as spiritual enlightenment.

The Naassene Gnostics are described as anointed with ineffable chrism from a serpentine horn of plenty, explicitly glossed as a symbol of spiritual enlightenment.
read in the book →
Fragments of a Faith Forgotten THE NAASSENI. 199 / THE NAASSENI. 201 / FRAGMENTS OF A FAITH FORGOTTEN. / THE NAASSENI. 205; lines 12966-13049 confidence: medium

These Gnostics claim to be true Christians through anointing with an ineffable chrism poured from a serpentine horn of plenty, glossed as spiritual enlightenment.

Hippolytus is reported as saying that mysteries symbolized by the serpent are at the root of all Gnosticism, and the adjacent Naassene passage also uses a serpentine object for enlightenment.
read in the book →
Fragments of a Faith Forgotten THE NAASSENI. 205 / THE PERAT.E. 207 / THE PERAT.E. 209 / THE PER AT.E. 211; lines 13212-13277 confidence: high

"The sun is the Father, the moon is the Son, and the earth is Matter." The moon is also figured as a serpent because of its path and phases.

The moon is figured as a serpent because of its serpentine path and changing orientation in its phases.
read in the book →
Fragments of a Faith Forgotten THE NAASSENI. / THE NAASSENI. 199 / THE NAASSENI. 201 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 12842-12963 confidence: high

The Naasseni name is connected with representing the Moist Essence of the universe by the serpent; the passage compares this with Akasha, Kundalini, the Great Jordan, Heavenly Ganges, and Heavenly Nile, including downward generation of men and upward generation of gods.

The Naasseni are said to represent the Moist Essence of the universe by the symbol of a serpent, without which existing things could not hold together.
read in the book →
Fragments of a Faith Forgotten THE PER AT.E. 211 / THE SETHI ANS. 213 / THE SETHIANS. / THE SETHIANS. 215; lines 13357-13427 confidence: high

A spark or ray from above is mingled in many waters; the Light seeks to free mind from death and the dark body; the lower wind raises waves; the mind is a ray from perfect Light and a light-spirit floating on water.

The generative power is explicitly called wind, beast, and serpent, and is associated with hissing, whirling wind, waves, and mortal generation.
read in the book →
Fragments of a Faith Forgotten THE PISTIS SOPHIA. 499 / THE PISTIS SOPHIA. 501 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 503; lines 25092-25171 confidence: medium

Mary asks about the type of Outer Darkness and the number of spaces and punishment regions; an elaborate description follows of the space-dragon, tail in mouth, its twelve dungeons, rulers, doors, watching angels, souls entering the Dragon, torments, and degrees of fires.

Outer Darkness is represented as a space-dragon with its tail in its mouth, containing dungeons through which souls pass.
read in the book →
Fragments of a Faith Forgotten THE HYMN OF THE ROBE OF GLORY. / THE HYMN OF THE ROBE OF GLORY. 407 / THE HYMN OF THE ROBE OF GLORY. 409 / THE HYMN OF THE ROBE OF GLORY. 411; lines 21205-21299 confidence: high

"I began to charm him, / The terrible loud-breathing serpent"; the speaker names Father, next in rank, and Mother, then "snatched away the pearl."

The speaker charms and lulls the serpent by naming the Father, next in rank, and Mother before taking the pearl.
read in the book →
Fragments of a Faith Forgotten VALENTINUS. 307 / VALENTINUS. 309 / SOME OUTLINES OF POMOLOGY, 325 / SOME OUTLINES OF POMOLOGY. 329; lines 17889-18004 confidence: high

The mother-substance becomes a life-irradiated sphere and whirling star-dust; the atom becomes the flying serpent or comet hovering over the new-born system, described as the serpent and egg, the spermatozoon and ovum of the solar embryo.

The atom becomes the flying serpent or comet hovering over the new-born system; the passage explicitly names the serpent and egg and compares them to spermatozoon and ovum of the solar embryo.
read in the book →
Fragments of a Faith Forgotten XVI. FRAGMENTS OF A FAITH FORGOTTEN. / THE GNOSIS ACCORDING TO ITS / MENANDER ... ... ... ... 175 177 / SATURNINUS ... 177 180; lines 581-670 confidence: medium

The Ophite contents include 'The Serpent Symbol' and 'The Myth of the Going-forth.'

The contents include a subsection titled 'The Serpent Symbol' under the Ophite chapter.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1509-1581 confidence: medium

In the Book of Resurrection example, Judas Iscariot in Amente has his mouth filled with thirty snakes; snake names include Remoteness from God, Haughtiness of Heart, Hypocrisy, and Treachery.

Judas Iscariot in Amente has his mouth filled with thirty snakes, which are named as moral or spiritual faults.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5057-5107 confidence: high

The emanations persecute Pistis Sophia in Chaos; some become a great serpent, a seven-headed basilisk serpent, and a dragon, while the lion-faced first power and many emanations oppress her and bring her to the lower places of Chaos.

The emanations include forms of a great serpent, a seven-headed basilisk serpent, and a dragon, and later serpent, basilisk-serpent, and dragon faces are named among the surrounding powers.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5109-5166 confidence: high

Pistis Sophia tramples the serpent-faced emanation of the Self-willed, a seven-headed basilisk-faced emanation, and a lion-faced, dragon-faced power; the First Mystery stands on the seven-headed basilisk-serpent, takes its powers, and destroys its matter so its seed will not rise.

Pistis Sophia tramples a serpent-faced emanation and a seven-headed basilisk-serpent form, while the First Mystery stands upon that form and destroys its powers and matter.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5168-5252 confidence: medium

Iakkobos cites a psalm attributed to David describing refuge under the high God, deliverance from snares and dangers, protection by wings and armour, angelic keeping, trampling serpent, basilisk, lion, and dragon, and receiving salvation.

The psalm citation names serpent, basilisk, lion, and dragon as beings trampled, while the interpretation mentions a frightening face-of-lion or serpent emanation in Chaos.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5253-5301 confidence: high

"Thou wilt trample upon a serpent with a basilisk, and thou wilt trample upon a lion with a dragon."

Pistis Sophia tramples serpent-faced beings, a seven-headed basilisk of serpent, a lion-faced power, and a dragon-faced power while ascending from Chaos.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5388-5446 confidence: high

“authority for to loosen the bonds ... thou struckest the serpent of basilisk, that of the seven heads”

The passage names a serpent of basilisk with seven heads that is struck, cast out, and destroyed in matter.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5448-5532 confidence: high

The cited Ode describes the striking of a seven-headed serpent, standing upon its root to blot out its seed, divine help in every place, the surrounding name, and the right hand destroying poison of the evil speaker.

The text repeatedly names a serpent with seven heads that is struck through the speaker's hands and destroyed so that its seed does not rise.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 809-872 confidence: high

Tormentors include Ariel, Ialdabaoth, Iakhthanabas the Merciless, and the Dragon of Outer Darkness, described as a great serpent coiled round the world with its tail in its mouth and containing places of torment with ice, cold, fire, and smoke.

The Dragon of Outer Darkness is described as a great serpent coiled around the world, tail in mouth, with places of torment within it.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8694-8744 confidence: medium

Jesus says the outer Darkness is a great dragon with its tail in its mouth, outside and around the world, containing many judgment places and twelve chambers of cruel punishments, each with a differently faced ruler.

The outer Darkness is described as a great dragon with its tail in its mouth, outside and around the world.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9470-9554 confidence: high

The sun disk is a great dragon with tail in mouth, mounted on seven powers of the Left and drawn by four white-horse-like powers; the moon is ship-like, with male and female dragon rudders, two white calves, and a child-like steerer with a cat face who steers dragons that rob the rulers' light.

The sun disk is explicitly described as a great dragon with its tail in its mouth.
read in the book →

nahua maya inca

The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11050-11295 confidence: medium

The passage identifies Coatlantona as 'Robe of Serpents,' a name of Coatlicue; Coatlicue is Huitzilopochtli's mother; Coyolxauhqui is Coatlicue's daughter.

Coatlicue is a mother figure and is also named Coatlantona, 'Robe of Serpents.'
read in the book →
The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11503-11713 confidence: medium

Jaguar-Snake is a Mixtec deer-goddess in a creation-myth; the Kingdom of the Great Snake is a semi-historical Maya empire.

The passage includes Jaguar-Snake as a creation-myth goddess and the Kingdom of the Great Snake as a Maya empire name.
read in the book →
The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11715-11907 confidence: high

Mixcoatl, glossed Cloud Serpent, is an Aztec god of the chase; Camaxtli is identified with him.

Mixcoatl is glossed as Cloud Serpent and identified as an Aztec god of the chase.
read in the book →
The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 12097-12292 confidence: medium

Quetzalcoatl is glossed as Feathered Serpent or Feathered Staff, the Kukulcan of the Maya, and a god of sun, wind, and thunder common to Mexican and Maya mythologies.

Quetzalcoatl is glossed as Feathered Serpent or Feathered Staff, common to Mexican and Maya mythologies, and the entry includes possible culture-hero origin and liberator status.
read in the book →
The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 12294-12503 confidence: medium

Serpent: varied significance; association with Huitzilopochtli; associated with the bird.

The serpent is given varied significance, associated with Huitzilopochtli and the bird, and the Sun is said to be symbolised as a serpent by Hopi Indians.
read in the book →
The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2473-2557 confidence: high

Huitzilopochtli's name is explained as “Humming-bird to the left”; the passage then identifies the serpent as a symbol of wisdom, magic, success in war, lightning, the divine spear, and warlike might.

The passage explicitly connects serpent symbolism with wisdom, magic, success in war, lightning, divine spear imagery, and Huitzilopochtli's serpent equipment.
read in the book →
The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2473-2557 confidence: medium

The passage states that serpent and bird are closely associated in American mythology, cites Quetzalcoatl as “Feathered Serpent,” and interprets Huitzilopochtli as combining serpent war power with the hummingbird as harbinger of summer and crop season.

The passage states that serpent and bird conceptions are unified in American mythology, cites Quetzalcoatl as “Feathered Serpent,” and places Huitzilopochtli among such figures through serpent and hummingbird associations.
read in the book →
The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2473-2557 confidence: high

As serpent-god of lightning, Huitzilopochtli is connected with summer, crops, and fruits; the passage also summarizes Algonquian rattlesnake weather/life symbolism and Pueblo tail-in-mouth solar serpent symbolism.

Huitzilopochtli is described as serpent-god of lightning connected with summer, crops, fair weather, and power over Tlaloc's rain functions.
read in the book →
The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2559-2652 confidence: high

Tlaloc is the god of rain and moisture; crop success depends on rainfall; he lives in the mountains around the valley of Mexico; his posture is linked to mountainous terrain.

Tlaloc is a rain and moisture deity tied to mountains, thunder, lightning, water, and serpent imagery, including a gold serpent that typifies lightning and snake-derived manuscript iconography.
read in the book →
The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2654-2749 confidence: high

Quetzalcoatl is described as probably pre-Nahua, somewhat alien to the Aztecs, worshipped strongly in Cholula, Father of the Toltecs, son of Iztacmixcohuatl, Feathered Serpent or Staff, ruler of Tollan, and promoter of the arts.

Quetzalcoatl's name is glossed as Feathered Serpent or Feathered Staff, and he departs on a raft made of serpents.
read in the book →
The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2751-2836 confidence: high

Solar discs or semi-discs appear with the feathered serpent in native pinturas; Hopi sun symbolism is described as a tail-in-mouth serpent, and Quetzalcoatl is sometimes pictured emerging from the luminary.

Solar discs and the feathered serpent are described as attributes of Quetzalcoatl, while Gucumatz and Kukulcan are translations of Feathered Serpent and Kukulcan is connected with solar serpent worship.
read in the book →
The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2838-2930 confidence: high

Centeotl deities preside over agriculture; Chicomecohuatl/Seven-serpent is chief maize goddess and Xilonen is the green ear; Teteoinnan/Tocitzin is Earth-mother and mother of male Centeotl.

Chicomecohuatl's name Seven-serpent is explained as alluding to water's fertilising power, with water symbolised by the serpent.
read in the book →
The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2932-3029 confidence: high

The passage describes Chicomecohuatl’s image in the National Museum in Mexico as girdled with snakes and having a symbolic frog carved on its underside; earlier writers misidentified the figure as Teoyaominqui.

The image of Chicomecohuatl is explicitly described as girdled with snakes.
read in the book →
The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 3610-3701 confidence: high

Mixcoatl is described as Aztec god of the chase, probably Otomi; his name means Cloud Serpent; he is linked with tempest and thunder-cloud, lightning arrows, deer or rabbit traits, and a sheaf of arrows typifying thunderbolts.

Mixcoatl's name is glossed as Cloud Serpent, and the passage links him with tempest, thunder-cloud, lightning arrows, and chase imagery.
read in the book →
The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 4538-4649 confidence: low

Semi-historical legends give glimpses of a great kingdom called the Kingdom of the Great Snake or empire of Xibalba; identifications with Palenque and Mitla are cautioned.

The passage names a semi-historical realm as the Kingdom of the Great Snake.
read in the book →
The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 5059-5161 confidence: high

“Union” is denoted by the sting of a rattlesnake, whose coils signify tying together; a knife figure means “division” or “cutting.”

The passage states that union is denoted by a rattlesnake sting and that the rattlesnake’s coils signify tying together.
read in the book →
The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 5163-5258 confidence: high

"Water is depicted by the figure of a serpent" because the reptile typifies the element's undulating nature.

The passage states that water is depicted by a serpent because the serpent typifies water's undulating nature.
read in the book →
The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 5260-5365 confidence: high

The passage discusses Quetzalcoatl among the Maya, says Kukulcan means Feathered Serpent and translates Quetzalcoatl, identifies Gucumatz as an identical Kiche appellation, and mentions Tezcatlipoca and Huitzilopochtli in relation to Quetzalcoatl’s cult.

The passage identifies Kukulcan as Feathered Serpent, equates the name with Quetzalcoatl and Gucumatz, and links Kukulcan with serpentine clouds, thunder, lightning, rain, and wind imagery.
read in the book →
The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 5478-5579 confidence: high

God H 'would seem to have some relationship to the serpent,' but the passage says the matter is obscure and no certain identification can be made.

God H is serpent-related, and God I wears a knotted snake to typify the serpent-like nature of water.
read in the book →
The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 5806-5918 confidence: high

A courtyard frieze shows the feathered serpent, identified as Kukulcan or Quetzalcoatl, and the passage notes the flat Maya head type.

A courtyard frieze shows the feathered serpent and explicitly identifies it as Kukulcan or Quetzalcoatl.
read in the book →
The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 6036-6135 confidence: medium

The old woman disappears; in Mani a deep well leads to a subterranean passage where an old woman, identified as the dwarf's mother, sits by a river under a great tree with a serpent beside her, selling water in exchange for babies devoured by the serpent.

The old woman sells water but accepts no money; she requires human beings, specifically innocent babies, which are devoured by the serpent beside her.
read in the book →
The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 6036-6135 confidence: medium

The old woman disappears; in Mani a deep well leads to a subterranean passage where an old woman, identified as the dwarf's mother, sits by a river under a great tree with a serpent beside her, selling water in exchange for babies devoured by the serpent.

The dwarf's mother is located in a subterranean passage, seated on a riverbank shaded by a great tree, with a serpent by her side.
read in the book →
The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7454-7584 confidence: high

Gucumatz is involved in Kiche creation and is described as a Maya-Kiche form of Quetzalcoatl, or perhaps the reverse; the name means "Serpent with Green Feathers."

Gucumatz is involved in the Kiche creation scheme and his name is glossed as "Serpent with Green Feathers."
read in the book →
The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7586-7679 confidence: high

The doorway lintel is described as showing the antagonism of Aac and Coh that led to Coh's murder by Aac; the figures are marked by totems, Aac's sun disk, badges, weapons, and the feathered serpent associated with Coh.

The feathered or winged serpent is associated with Coh, royalty, the country, the Maya Empire, protection, and the royal banner.
read in the book →
The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7681-7770 confidence: medium

The winged serpent, genius of the country, stands by Aac, opposes his pretensions, and sends a dart through Aac's royal banner.

The winged serpent is called the country's protective genius; it opposes Aac and later appears headless after the ruler has been slain.
read in the book →
The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7772-7815 confidence: medium

Aac’s humiliated pride turns love to hatred; he wishes to usurp supreme power, wage war, and uses religious disagreement by proclaiming sun worship superior to winged serpent and ancestor worship typified by a feathered serpent with horns and flame or halo.

Aac seeks to usurp supreme power and makes religious disagreement a pretext, elevating sun worship above serpent and ancestor cults.
read in the book →
The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 9252-9339 confidence: medium

Huillcas are oracular huacas, including serpents, trees, and rivers whose sounds seemed like speech; Huillcamayu and Apurimac are river oracles at Cuzco, and such oracles could defy the Inca.

Huillcas are oracular huacas; serpents, trees, and rivers are said to make noises that appeared as articulate speech and could affect political mandates.
read in the book →
The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 9341-9419 confidence: high

Mamacota is venerated as giver of fish; Copacati, Serpent-stone, represents the lake’s water element as an image wreathed in serpents, with the passage noting that serpents in America are nearly always symbolic of water.

Copacati or Serpent-stone represents the lake’s water element in an image wreathed with serpents.
read in the book →
The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 1053-1165 confidence: high

Huitzilopochtli led the Mexicans to the neighborhood; the popular legend says the nomadic Nahua saw "perched upon a cactus plant an eagle of great size and majesty, grasping in its talons a huge serpent" and spreading its wings toward the rising sun.

Both foundation accounts center on an eagle on a cactus or nopal grasping a serpent in its talons, and the sign is read as a good omen.
read in the book →
The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 1167-1260 confidence: medium

The temple enclosure is described as carved with intertwined reptiles called coetpantli; the teocalli has platforms, 340 steps, summit towers, deity statues, and jasper stones of sacrifice.

The enclosing walls of the great temple are described as carved with intertwined reptiles and called walls of serpents.
read in the book →
The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 1360-1464 confidence: high

The path includes two crushing peaks, a terrible serpent, the fierce alligator Xochitonal, eight deserts, eight mountains, and a whirlwind sharp as a sword.

A terrible serpent intercepts the dead person's path and must be defeated before the alligator Xochitonal is faced.
read in the book →
The Myths of Mexico & Peru LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS; lines 3806-3893 confidence: high

In the Mixtec creation-story, after earth arises from primeval waters, the deer-god Puma-Snake and deer-goddess Jaguar-Snake appear in human form with great knowledge or magic.

Snake elements occur in the names Puma-Snake, Jaguar-Snake, Wind-Nine-Snake, and in the boys' ability to transform into a snake.
read in the book →

native american northwest coast

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

The double-headed serpent, the name of the double-headed serpent dancer, and the Sparrow Society name Ts!aq!wa are given to YaqalEnala in marriage for the winter dance; HeklutEn says his son will give a winter dance.

YaqalEnala receives the double-headed serpent dancer name, disappears in winter, is caught and instructed, enters the dancing-house, and dances wearing the serpent mask.
read in the book →
Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 3807-3889 confidence: high

When the winter dance occurs, Smoke-All-Round disappears, and later YaqoLeqElas, HamesElal, and HamalaqalEmega disappear; after a long time they are caught and pacified, and each is identified as a specific kind of dancer.

A dancer is identified as a double-headed serpent dancer, and the dance is tied to a double-headed serpent mask associated with YaqalEnala and shown to the Comox.
read in the book →
Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 6704-6799 confidence: medium

Lalak'ots!a pays the marriage debt and gives DoqulasEla the speaker's dance, great dance from above, war-dance, and double-headed-serpent dance; the passage says Mamalaleqala names and winter dances came to the DzEndzEnx'q!ayo.

One of the privileges given by Lalak'ots!a is the double-headed-serpent dance, with its own name.
read in the book →
Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 7493-7579 confidence: high

The next story is introduced as the reason the double-headed serpent is on the outer front of Lalep!alas's house at Q!Eg'es, where the ancestors of the numaym LeLEged live under chief Lalep!alas.

The tale is introduced as the reason why the double-headed serpent is on the outer front of Lalep!alas's house.
read in the book →
Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2; lines 167-277 confidence: high

The HaanaLena have the double-headed serpent on the top crosspiece of the house front and painted on their canoe, which is called the double-headed serpent canoe; the narrator says no one claims to know from whom they got it.

The HaanaLena house and canoe both carry the double-headed serpent, and the canoe is named for it.
read in the book →
Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2; lines 279-373 confidence: high

G'exsEm: the marriage-obtained house has a crosspiece on the front outside representing a double-headed serpent, with Thunderbird between the eyes and on the head of the man in the middle of the double-headed serpent; the four named feast dishes were also obtained there.

A marriage-obtained house front is described as having a crosspiece representing a double-headed serpent, with Thunderbird positioned between the serpent's eyes and on the head of a man in the middle.
read in the book →
Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 11080-11176 confidence: high

Aboard the self-paddling canoe, Exsokwi-lak's spear becomes a serpent, kills hair-seals, returns to the canoe, and the seals become a feast; he later gives sea-otters to his people.

Exsokwi-lak's spear turns into a serpent, kills hair-seals, and returns to the canoe.
read in the book →
The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 107 / THE GLACIER. / I12 BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 117; lines 7192-7277 confidence: medium

The Cannibal tells what he saw during his absence, the song-leader makes a song, and after four days the S’a’Lpsta monster is exorcised using a red cedar-bark-ornamented dish and incantations that make him vomit a snake, wolf, or eagle.

The assistant of S’a’Lpsta makes the Cannibal vomit the snake, wolf, or eagle that possesses him; the animal then vomits flesh and blood into the ritual dish.
read in the book →
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: high

In the rear of the House of Myths is Llo’sta, where Ba’exoLla or Snupaaxora’t lives; when Senx and Axk’unta’m want to destroy visitors, they send them past his door, he devours them, and he also initiates the Cannibal.

Ba’exoLla initiates the Cannibal, gives the youth a new name, and puts a snake in his body that gives powers and eats flesh through him.
read in the book →
The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 29 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 33 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 35; lines 2714-2813 confidence: high

The gods place the youth on the bird Sq*xsen, which carries him to the sea; people approach in decorated canoes, the bird disappears into the sky, and the youth attacks people while a snake in his body tears flesh until they sing and beat time.

The youth returns with a snake still in his body, and the snake tears pieces of flesh from people’s arms during his attack.
read in the book →
The Mythology of the Bella Coola Indians DEATHS CLASSIFIED ACCORDING TO AGE, / APPENDIX. / PLATES XXI-XXIII, / FARRAND, BASKETRY DESIGNS OF THE SALISH INDIANS. 393; lines 22868-22982 confidence: medium

“Snake designs are widely used, but in many cases are indistinguishable from other similar patterns, and exhibit the confusing process of convergent evolution.”

Snake designs are described as widely used, with the typical snake or snake-track pattern being a simple zigzag.
read in the book →
The Mythology of the Bella Coola Indians EXPLANATION OF PLATE XIII. / FRAMEWORK OF SWEAT-HOUSE. / EXPEANATION: OF PLATE, XIX. / EXPLANATION OF PLATES; lines 28983-29051 confidence: medium

Figures 6-12 from Tsix’paa’uk Canon list three men, feather head-dress, black bear, fir-branch, snake, lakes and river, trench and dirt, face with tears, beaver, man, arrow-heads or cedar-branches, and a dog or horse struck by an arrow.

A snake is listed among the Tsix’paa’uk Canon rock-painting elements.
read in the book →
The Mythology of the Bella Coola Indians FRAMEWORK OF SWEAT-HOUSE. / EXPEANATION: OF PLATE, XIX. / EXPLANATION OF PLATES / PLATE XXI,; lines 29054-29221 confidence: high

Fig. 1: Lower Thompson basket with design representing flying geese. Fig. 2: Lower Thompson basket with design representing rattlesnake’s rattle. Fig. 3: Yakima bag with design representing flying birds.

Several entries explicitly describe snake-related designs: a rattlesnake’s rattle, snake-tracks, probable snake-tracks, and a snake formed by the coils of the basket.
read in the book →
The Mythology of the Bella Coola Indians JACKETS, 207, 208. / INDEX TO VOLUME IT, / INDEX TO VOLUME II. / INDEX TO VOLUME II,; lines 26891-27061 confidence: medium

"Si'siut, 28, 44, 124. description of, 66."

The index lists Si'siut and cross-references a fabulous snake to Si'siut.
read in the book →
The Mythology of the Bella Coola Indians LIST OF ILLUSTRATIONS. / FIGS, / BASKETRY DESIGNS OF THE SALISH INDIANS. / FIGS.; lines 942-1087 confidence: medium

“BASKETRY DESIGNS OF THE SALISH INDIANS. Flying-goose pattern ... Flying-bird pattern ... Snake patterns. Grouse-track pattern Fly pattern”

The basketry-design list explicitly includes snake patterns.
read in the book →
The Mythology of the Bella Coola Indians OF NORTHERN BRITISH COLUMBIA. 23 / PLATES VII-XII. / CONE NESE / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2; lines 2292-2388 confidence: medium

The si’siut sometimes descends to this world. Wherever it moves, rocks burst and slide down mountain slopes. It is described as a snake or a fish.

The si’siut is described as a snake or fish that sometimes descends to this world and causes rocks to burst and slide down mountains.
read in the book →
The Mythology of the Bella Coola Indians PLATES XXI-XXIII, / FARRAND, BASKETRY DESIGNS OF THE SALISH INDIANS. 393 / TRUAVRY / FARRAND, BASKETRY DESIGNS OF THE SALISH INDIANS. 395; lines 22985-23170 confidence: high

Fig. 319 is described as a snake pattern, variously interpreted as snake-tracks, mountain half-circles, and other forms; it resembles a Quinault wave pattern, and another plate shows a snake design formed by colored basket coils.

The passage identifies a snake pattern, interpretations as snake-tracks, and a snake design made by differently colored basket coils.
read in the book →
The Mythology of the Bella Coola Indians SMITH, ARCHAOLOGY OF LYTTON, BRITISH COLUMBIA. 149 / SMITH, ARCHAOLOGY OF LYTTON, BRITISH COLUMBIA. I51 / SMITH, ARCHAOLOGY OF LYTTON, BRITISH COLUMBIA. 155 / SMITH, ARCHZOLOGY OF LYTTON, BRITISH COLUMBIA.; lines 9317-9495 confidence: high

Consultants interpret the ladder-like design on Fig. 21 as a snake or worm pattern; other handle designs are read as a hairy insect, a snake or worm, cross-trails, or uncertain groups of parallel lines.

Snake, worm, and snake-track identifications recur across the digging-stick handle, antler blade, pipe, and conventional design explanations.
read in the book →
The Mythology of the Bella Coola Indians SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION, 407 / SMITH, ARCH AOLOGY OF THE THOMPSON RIVER REGION, 409 / SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION. 411 / SMITH, ARCH AOLOGY OF THE THOMPSON RIVER REGION, 413; lines 24056-24183 confidence: low

A footnote reports several large stone dishes from Kamloops; one was said to represent a woman sitting, with a snake sculptured on her back and a cup-shaped depression.

The passage reports a stone dish representing a sitting woman with a snake sculptured on her back.
read in the book →
The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 221 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 223 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 225 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 227; lines 13533-13626 confidence: low

Some shamans used rattlesnake, bow-snake, and garter-snake skins.

Some shamans are said to have used rattlesnake, bow-snake, and garter-snake skins.
read in the book →
The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 375 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 379 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 381 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 383; lines 22240-22350 confidence: high

Carrying-straps show an arrow pattern; Fig. 312 and Fig. 200 represent a snake pattern in beads; pipe captions identify designs of a man, otter, big-horn sheep, and ribs.

The passage explicitly identifies a beaded necklace as having a snake pattern, with an internal reference to another snake-pattern figure.
read in the book →
The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 205 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 209 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 211 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 213; lines 12965-13036 confidence: low

Hunter and warrior head-bands often had a long streamer; one buckskin streamer is daubed red, cut in the form of a snake, and decorated with bald-eagle feathers, yellow horsehair, red wool, chicken-hawk feathers, and eagle-down.

A hunter or warrior streamer is described as red-daubed buckskin cut in the form of a snake.
read in the book →
The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 257 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 259 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA.; lines 15769-15985 confidence: medium

Some warriors named arrows after fierce animals or birds, painted those beings on the shafts, and poisoned arrows with yellow-flower juice or rattlesnake poison.

Arrows could be poisoned with rattlesnake poison.
read in the book →
The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 339 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 341 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 343 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 347; lines 20373-20386 confidence: medium

The small black lizard is held in dread and is said to follow a person's tracks, overtake the person at night, crawl into the anus, and eat the intestines.

The passage emphasizes dread of a small black lizard and says it follows tracks, overtakes a person at night, enters the anus, and eats the intestines.
read in the book →
The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 347 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 349 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 351 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 353; lines 20585-20675 confidence: medium

Favorite shaman guardian spirits include heavenly bodies, natural phenomena, animals, bird’s down, trees, tobacco, and pipe; the most powerful include otter, wolf, eagle, rattlesnake, badger, chicken-hawk, grizzly bear, coyote, and owl.

Snakes are listed among guardian spirits, and rattlesnake is named among the most powerful guardian spirits.
read in the book →
The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 361 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 363 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 367 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 369; lines 21432-21534 confidence: medium

Rattlesnake bite is treated with wet buckskin strings rubbed with red ochre and fitted with a weasel or ermine head, tied tightly above the wound and moved higher; cutting, burning, sucking, herbs, and incantations by shamans with a rattlesnake guardian spirit are used.

The passage states that shamans with a rattlesnake guardian spirit use incantations in treating rattlesnake bite.
read in the book →
The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 363 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 367 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 369 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 371; lines 21568-21647 confidence: medium

Hunters wear a snake tail as protection when hunting grizzly bear; use a mountain mouse body or skin on wounded deer tracks; and chew deer sinew to hinder a wounded deer’s movement.

A snake tail is worn for protection, while a mountain mouse body or skin and chewed deer sinew are used to affect wounded deer.
read in the book →
The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 369 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 371 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 373 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 375; lines 21934-21980 confidence: high

Figure 298 lists conventional designs, including trails, ceremonial fir-branches, basketry or fir-branch piles, matting, trench, underground house with ladder, grave-poles, bear tracks, loon, connected lakes and river, cascade, mountain with lake and gulches, sun, star, rainbow, mountains and valleys or snake track, and lightning.

The passage identifies water-snakes on tongs, a possible snake track among conventional designs, and two rattlesnakes crawling into a den on a bow.
read in the book →
The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 373 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 375 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 379 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 381; lines 22122-22237 confidence: medium

A shaman’s pipe and other pipe appendages are described with loon-necklace, lake, river, animal, earth-line, snake, rattlesnake, mountain, sun, man-with-spear, canoe, otter, sheep-head, and rib designs.

Snake, rattlesnake, small snake, and lizard designs recur on a shaman’s pipe, a ball bat, and a tobacco pouch.
read in the book →
The Mythology of the Bella Coola Indians THE GLACIER. / I12 BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 117 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 123; lines 7414-7572 confidence: low

The list of Kwakiutl-derived words includes mythological or fabulous beings such as Hau’hau, a fabulous bird; Léqumail’, a mythological name of deer; and si’siuL, a fabulous fish or snake.

The name si’siuL is listed as a fabulous fish or snake among Kwakiutl-derived mythological terms.
read in the book →
The Mythology of the Bella Coola Indians TRADITION OF SENXL. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 63 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 65 / TRADITION OF SOTSL.; lines 4469-4530 confidence: high

Noak‘i’la asks Masmasala’nix to break the mountain for the river; Masmasala’nix’s wedges fail, the hauhau’s beak fails, and the xtsaltsalo’sem or si’siuL snake crawls on Suwa’k:x:, splitting it in two where it crawls.

The xtsaltsalo’sem or si’siuL, a mountain snake, crawls on Suwa’k:x:, and the mountain splits where it crawls.
read in the book →
Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 7457-7552 confidence: medium

The girl calls the worm her son, asks for her new marten robe, ties a rope around her waist, and sings that her coming out from her pet will cause death.

The girl treats the big worm as son or pet; the people kill it from fear of later harm; the passage then links it to exclusive G̣ānᴀxteˊdî ownership and origin.
read in the book →

hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena A PROTOTYPE OF THE PCEMANDRES' COSMOGONY 135 / THAT OF ITS PROTOTYPE / A PROTOTYPE OF THE PCEMANJDRES' COSMOGONY 137 / THE MYTH OF MAN IN THE MYSTERIES 141; lines 8094-8188 confidence: medium

The name Naassene is said to be derived from Hebrew Nahash, "Serpent," but Hippolytus "does not call them Ophites" and reserves that name for another body.

The name Naassene is explicitly derived from Hebrew Nahash, glossed as Serpent.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena CONCERNING ISIS AND OSIEIS / THE MYSTERIES OF ISIS AND OSIRIS 263 / THE MYSTERIES OF ISIS AND OSIRIS 265 / THE MYSTERIES OF ISIS AND OSIRIS 267; lines 15079-15190 confidence: medium

The notes identify the Nile as Osiris or the Great Deep, and the Crocodile mystically as Leviathan or Dragon living in the Great Deep, with references to Ophites and Psalm civ. 26.

The note links the Crocodile with Leviathan or Dragon living in the Great Deep.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 117 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 119 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 121 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 123; lines 7192-7352 confidence: medium

Mead's note says the union was symbolized among Phoenicians and many other nations by an egg with a serpent twined around it; separately they stand for Chaos and Ether, and united for a male-female first principle, spirit-matter.

A note says the cosmic union was symbolized by an egg around which a serpent twines, with egg and serpent representing Chaos and Ether when separate and a united first principle when joined.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 123 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 127 / VOL. I. 9 / A PROTOTYPE OF THE POSMANDRES' COSMOGONY 131; lines 7579-7766 confidence: low

The note identifies Tatenen as an epithet of Ptah and says Tathenen is elsewhere symbolised as a fire-spitting serpent armed with a knife.

A note says Tathenen, an epithet of Ptah, is elsewhere symbolised as a fire-spitting serpent armed with a knife.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 285 / THE MYSTERIES OP ISIS AND OSIRIS 287 / THE MYSTERIES OP ISIS AND OSIRIS 289 / VOL. I. 19; lines 16402-16463 confidence: high

Many change to Horus’s side; Thtieris, Typhon’s concubine, comes too; a serpent pursuing her is cut in pieces by those around Horus.

A serpent pursues Thtieris and is cut in pieces by those around Horus; the passage says a small rope is later cast down and cut to commemorate this.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 323 / THE MYSTERIES OF ISIS AND OSIRIS 325 / THE MYSTERIES OF ISIS AND OSIRIS 327 / THE MYSTERIES OF ISIS AND OSIRIS 329; lines 18517-18625 confidence: medium

At Hermes-city an image of Typhon shows a hippopotamus with a hawk standing on it and fighting a snake; the hippopotamus indicates Typhon, while the hawk indicates power and rule, which Typhon seizes by force and uses in disorder.

The Hermes-city image depicts a hawk standing on a hippopotamus and fighting a snake, with the hawk interpreted as power and rule.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 20827-20977 confidence: high

Hermes raises the right hand, holds staff and wallet in the left, has a serpent-entwined staff, wears a single robe, stands on a serpent-twined world-sphere, represents Mind or Logos and father-mother force, brings into generation with the left, leads souls out of genesis with the right, and is called the shepherd with his fold in the West.

The passage describes serpents entwined around both Hermes’ staff and the world-sphere on which he stands.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 21987-22166 confidence: high

Wind is said to be boisterous and vehement, like a winged Serpent; from Wind, that is from the Serpent, the source of generation arose.

Wind is likened to a winged Serpent and explicitly identified with the Serpent from which generation arises.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 22168-22349 confidence: medium

Cumont is reported as accepting that the Mithriac mystic figure may have been called Aion in sacred books; a footnote describes the figure with lion head, eagle wings, brute feet, human body, serpent wrapping, globe, and keys of life and death, and calls it an Autozoon or Living Creature summing all life forms.

The Mithriac Aion figure is explicitly described as wrapped by a serpent.
read in the book →
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

After the statue is set up in Alexandria, interpreters judge it to be Pluto by its Cerberus and huge serpent, convince Ptolemy it is Sarapis, and the text says it receives the Egyptian name for Pluto after arrival.

The statue is identified as Pluto/Sarapis by its Cerberus and huge serpent.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 337 / THE MYSTERIES OF ISIS AND OSIRIS 339 / THE MYSTERIES OF ISIS AND OSIRIS 341 / THE MYSTERIES OF ISIS AND OSIRIS 343; lines 19287-19387 confidence: low

A note mentions the invisible serpent-form of the God and a serpent with its tail in its mouth as symbolizing sameness and serving as a symbol of the Logos.

A note connects the divine joined form and single motion with an invisible serpent-form and a serpent with its tail in its mouth as a symbol of sameness and the Logos.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 141 / THE MYTH OF MAN IN THE MYSTERIES 143 / THE MYTH OF MAN IN THE MYSTERIES 145 / VOL. I. 10; lines 8335-8399 confidence: medium

The priests and chiefs of the doctrine are first called Naasseni, explained from Hebrew naas, serpent; later they call themselves Gnostics and claim that they alone know the Depths.

The group name is explained from serpent, and the same group claims exclusive knowledge of the Depths under the name Gnostic.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 181 / THE MYTH OF MAN IN THE MYSTEKIES 183 / THE MYTH OF MAN IN THE MYSTERIES 185 / THE MYTH OF MAN IN THE MYSTERIES 187; lines 10839-10955 confidence: high

Naasseni honor Naas; Naas is identified as the Serpent; every shrine, initiation, and mystery is dedicated to Naas, and no initiation lacks a naos and Naas.

Naas is identified as the Serpent, called Moist Essence and Good, and described as necessary for all existing things to hold together.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 181 / THE MYTH OF MAN IN THE MYSTEKIES 183 / THE MYTH OF MAN IN THE MYSTERIES 185 / THE MYTH OF MAN IN THE MYSTERIES 187; lines 10839-10955 confidence: high

Naasseni honor Naas; Naas is identified as the Serpent; every shrine, initiation, and mystery is dedicated to Naas, and no initiation lacks a naos and Naas.

Every shrine, rite of initiation, and mystery is said to be dedicated to Naas, and no initiation is said to lack a naos and the Naas in it.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 187 / THE MYTH OF MAN IN THE MYSTERIES 189 / THE MYTH OF MAN IN THE MYSTERIES 191 / THE MYTH OF MAN IN THE MYSTERIES 193; lines 11200-11290 confidence: high

J. is described as 'not a worshipper of the serpent' but a worshipper of a Glorious Reality 'symbolised as the Serpent of Wisdom,' connected with initiation into Egypto-Chaldaean or Chaldaeo-Egyptian Mysteries.

J. is described as worshipping a Glorious Reality symbolised as the Serpent of Wisdom, not the serpent itself.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THEURGIC HERMES-CULT 91 / THE POPULAR THEURGIC HERMES-CULT 93 / THE POPULAR THEURGIC HERMES-CULT 95 / THE POPULAR THEURGIC HERMES-CULT 97; lines 5909-6081 confidence: high

The deity is invoked as great in heaven, a dazzling Sun shedding beams on all the world, the mighty serpent of the gods, possessor of Egypt’s beginning and the world’s end, one who sails over the ocean and appears daily.

The deity is called the mighty serpent of the gods, and a note states that the serpent symbolized the Logos.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 415 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 417 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421; lines 23277-23366 confidence: high

The cited Ophite system has a higher hebdomad and a lower hebdomad; the serpent, punished for teaching the first parents to transgress Ialdabaoth's commands, is cast into the lower world and begets six sons who with him form a counterpart hebdomad.

The Ophite account says the serpent taught the first parents to transgress Ialdabaoth's commands and was cast down into the lower world as punishment.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 423 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 425; lines 23478-23575 confidence: medium

In the Vision of Er, arcs of ascending and descending souls end in two sky orifices and two earth orifices, imagined as a divided hollow ring or as two serpents arched above and below with mouths and tails as orifices.

The Vision of Er and Pistis Sophia are cited for souls moving through sky and earth orifices, arched serpents, and the Lower Dragon's mouth and tail.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 55 / THOTH THE MASTER OF WISDOM 57 / THOTH THE MASTER OF WISDOM 59 / THOTH THE MASTER OF WISDOM 61; lines 4054-4153 confidence: medium

Athenagoras is summarized as reporting that Zeus dismembered his father, took the kingdom, pursued Rhea, matched her serpent form, bound her with the Noose of Hercules, and was joined with her; the Rod of Hermes is named as the symbol of this transformation.

The reported mystery myth has Zeus and Rhea assume serpent forms; Zeus binds Rhea with the Noose of Hercules and is joined with her.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 81 / VOL. 1. 6 / THE POPULAR THEURGIC HERMES-CULT 83 / THE POPULAR THBITRGIG HEBMES-OULT 85; lines 5218-5334 confidence: medium

Because the deity's Name is within the speaker's soul, a roused serpent, spirits, daimonial powers, plague, and evils in the Unseen World have no power over the speaker; the note calls the serpent a symbol of hostile elemental force.

A roused serpent and other unseen hostile powers are named as having no power over the speaker because the deity's Name is in the soul.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 23 / THE MYSTERIES OF ISIS AND OSIRIS 355 / THE MYSTERIES OF ISIS AND OSIRIS 357 / THE MYSTERIES OF ISIS AND OSIRIS 359; lines 20119-20224 confidence: medium

Pheidias used a serpent in Athena's statue and a tortoise in Aphrodite's statue at Elis; the passage links these to protection for virgins and domestic silence for married women.

The serpent in Athena's statue is explained as present because virgins need protecting.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAEY / PCEMANDRES, THE SHEPHERD OF MEN 21 / PCEMANDRES, THE SHEPHERD OP MEN 23 / PCEMANDRES, THE SHEPHERD OF MEN 25; lines 1474-1553 confidence: medium

Darkness spreads downward in sinuous folds like a Great Snake, with spiral chaotic motion, and changes into Fluid or Flowing Matter, Moist Nature, compared with Rhea.

The emerging Darkness spreads downward in sinuous folds like a Great Snake and is connected with the differentiation of the root of cosmic matter.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) DEFINITIONS OF ASCLEPIUS TO KINO AMMON 277 / COMMENTARY / DEFINITIONS OF ASCLEPIUS TO KING AMMON 279 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 281; lines 12009-12091 confidence: medium

The passage notes a hint that “the sun-life runs in some sort of spiral or serpentine fashion in animals,” and likewise in the Great Bodies or Celestial Animals.

The commentary notes that sun-life runs in a spiral or serpentine fashion in animals and celestial animals.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 21 / PCEMANDRES, THE SHEPHERD OP MEN 23 / PCEMANDRES, THE SHEPHERD OF MEN 25 / PCEMANDRES, THE SHEPHERD OF MEN 27; lines 1556-1634 confidence: medium

The passage says a similar idea occurs in a Gnostic system attributed to Sethians, also called Ophianae or Ophites; Seth is identified with Typhon, Darkness, and Dark Light, may have been symbolized as the Great Serpent of Darkness, and the system gives the primal elements as Water, Darkness, Abyss, and Chaos.

Seth is said to have possibly been symbolized as the Great Serpent of Darkness, and the name 'Those of the Serpent' is connected with this imagery.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 25 / PCEMANDRES, THE SHEPHERD OF MEN 27 / PCEMANDRES, THE SHEPHERD OF MEN 29 / PCEMANDRES, THE SHEPHERD OF MEN 31; lines 1718-1801 confidence: medium

The passage says Darkness is inferred to come from Light and describes "the sad-eyed Serpent of Darkness wrapping itself round the lower limbs of the Light."

The passage describes a Serpent of Darkness wrapping around the lower limbs of the Light.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 29 / PCEMANDRES, THE SHEPHERD OF MEN 31 / PCEMANDRES, THE SHEPHERD OF MEN 33 / PCEMANDRES, THE SHEPHEED OF MEN 35; lines 1886-1964 confidence: high

Nature winds around the image mirrored in her water and the shadow on her earth; Darkness is likened to a Great Serpent around Light; Man is above and below, free and willingly bound in love.

Darkness is explicitly likened to a Great Serpent winding around Light, and Nature winds around the reflected image of Man.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIUM OF KINGS 295 / THE ENCOMIUM OF KINGS 297 / COMMENTAEY / THE ENCOMIOM OF KINGS 299; lines 12699-12784 confidence: high

At Pytho, Greeks gather “to celebrate the Death of the Serpent,” with Eunomus to sing the funeral song of the beast.

In the quoted Clementine story, a Greek assembly at Pytho celebrates the Death of the Serpent while Eunomus is to sing the funeral song of the beast.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIUM OF KINGS 297 / COMMENTAEY / THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301; lines 12787-12871 confidence: medium

A song is described as sung not to the dead Serpent but to God the All-wise; a broken cord in Eunomus' story is filled when a grasshopper flies to the harp-yoke and chirps, though the Greeks thought it played the music.

The passage explicitly contrasts singing to the dead Serpent with singing to God the All-wise.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. / COEPUS HEEMETICUM I. / POEMANDKES, THE SHEPHERD / OF MEN; lines 571-644 confidence: medium

“Darkness came settling down… awesome and gloomy, coiling in sinuous folds… like unto a snake.”

The darkness is described as coiling like a snake and then changing into an agitated moist nature.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXXVII / XXXVIII / XXXIX / THE PEKFECT SERMON 387; lines 16053-16190 confidence: medium

Eternity 'neither doth begin nor cease to be' and 'abides in the unceasing motion of its course'; it rises and sets through its limbs.

The passage describes spherical revolution and a note names the serpent swallowing its tail as the symbol of turning into itself.
read in the book →

inca

First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER I. / THE BUILDING AND DECORATION OF THE ROYAL PALACES. / II 2 / SIXTH BOOK OF THE ROYAL; lines 4499-4545 confidence: medium

Plants growing on walls were imitated in silver; lizards, rats, butterflies, and large and small serpents were placed over the walls so they looked as if moving up and down.

Large and small serpents are listed among wall ornaments arranged as if moving up and down the walls.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XXIV. / EIGHTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS. / EIGHTH BOOK OE THE ROYAL; lines 15770-15810 confidence: medium

A legitimate marriage with Mama Runtu is described; Auqui is explained as a royal title-name, Amaru as the name of large serpents in the Antis, and Inca natural names as signs of superiority.

Amaru is defined as a name for very large serpents and occurs as part of a royal name; the passage also explains natural names as signs of Inca superiority.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XXXV. / COMMENTARIES OF THE YNCAS. / VOL. II. / NINTH BOOK OF THE ROYAL; lines 22971-23024 confidence: high

The passage describes a fable that Atahuallpa's father the Sun turned him into a serpent so he could escape through a hole in his place of confinement; the narrator says this was invented to justify usurpation and influence common belief.

The fable says the Sun transformed Atahuallpa into a serpent so that he could escape through a hole from confinement.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. 237 / SEVENTH BOOK OP THE ROYAL / COMMENTARIES OF THE YNCAS. / SEVENTH BOOK OP THE ROYAL; lines 10684-10721 confidence: high

The fountains are called Collque-macbachuay, meaning “serpents of silver,” because the water resembles silver and the pipes are like serpents by reason of their turns.

The fountains are explicitly called “serpents of silver,” and the explanation links the name to the water’s silver-white appearance and pipes that turn like serpents.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / NINTH BOOK OF THE ROYAL / CHAPTER VIII. / COMMENTARIES OF THE YNCAS.; lines 19689-19744 confidence: medium

The coastal natives north of Manta are said to share customs and idolatry, worshipping the sea, fishes, tigers, lions, great serpents, and other reptiles.

The passage lists worship of the sea, fishes, tigers, lions, great serpents, and reptiles among Manta coastal peoples.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II EIGHTH BOOK OP THE KOYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XVIII. / OF LIONS, BEAKS, TIGERS, AND MONKEYS.; lines 17263-17306 confidence: medium

Tigers are found only in the Antis, where there are dense forests and where great serpents called amaru breed.

Great serpents called amaru are said to breed in the dense forests of the Antis and are given extraordinary measurements.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II FIFTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS. / CHAPTER X. / FIFTH BOOK OF THE ROYAL; lines 1561-1602 confidence: high

The passage recalls animal-keeping districts in Cuzco, including Amaru-cancha, the district of Amaru, meaning a very large serpent, and puma-associated districts.

A Cuzco district is named Amaru-cancha after Amaru, glossed as a very large serpent, and a footnote reports two serpents carved on a stone lintel in that part of the city.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II FOURTH BOOK OF THK / ROYAL COMM E N T A R IKS. / CHAPTER XXIV. / EIGHTH BOOK OF THE BOYAL; lines 15691-15724 confidence: high

Caranque is described as inhabited by a very barbarous tribe; they worship tigers, lions, and great serpents, offer human hearts and blood, and war on neighbours to take prisoners to kill and eat.

Great serpents are named among the beings worshipped by the Caranques and associated with offerings of human hearts and blood.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II HOW THE NEW WORLD WAS DISCOVERED. / KOVAL COMMENTARIES. / FIFTH BOOK OF THE BOYAL / COMMENTARIES OP THE YNCAS.; lines 1249-1272 confidence: medium

The passage mentions large and small serpents from the Antis, including the Amaru, said to reach twenty-five or thirty feet and more, and also great toads and lizards.

The Amaru is named as the largest serpent and described as twenty-five or thirty feet and more in length.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II INDEX. / INDEX. / INDEX. / QUICHUA WORDS.; lines 24515-24679 confidence: low

Entries include Allco as dog, Allpa as earth, Allpa-camasca as animated earth and a name for the human body, and Amaru as serpent.

Amaru is glossed as a serpent.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II THE EIGHTH BOOK. / CHAPTER I. / VOL. II. / EIGHTH BOOK OP THE ROYAL; lines 14364-14414 confidence: high

The Chachapuyas worshipped serpents and had the bird called Guntur as their principal God.

The passage explicitly states that Chachapuyas worshipped serpents and that Huacra-chucus worshipped serpents and painted them as idols in temples and houses.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II THE NEW CONQUEST THAT THE KING YNCA YUPANQUI UNDERTOOK. / SEVENTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XIY.; lines 11739-11782 confidence: high

Five streams unite, lose their special names, and the combined stream is called Amaru-mayu.

The passage explicitly derives the river name Amaru-mayu from Amaru serpents and compares the river’s greatness to the serpent’s pre-eminence among snakes.
read in the book →
Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 89 / ANTIQUITTES OP PERU. 01 / ANTIQUITIES OF PERU. 93 / ANTIQUITIES OP PERU. 95; lines 4699-4781 confidence: high

The huaca Canacuay sends forth fire and stops the passage with a fierce serpent that destroys many people.

Canacuay is said to send fire and to block Pachacuti's passage with a fierce serpent that destroys many people.
read in the book →
Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 89 / ANTIQUITTES OP PERU. 01 / ANTIQUITIES OF PERU. 93 / ANTIQUITIES OP PERU. 95; lines 4699-4781 confidence: high

Pachacuti raises his eyes to heaven and prays for help; a furious eagle descends, seizes the serpent's head, lifts it high, and hurls it to the ground.

After Pachacuti prays to heaven, an eagle descends, seizes the serpent's head, lifts it, and throws it to the ground.
read in the book →
Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 89 / ANTIQUITTES OP PERU. 01 / ANTIQUITIES OF PERU. 93 / ANTIQUITIES OP PERU. 95; lines 4699-4781 confidence: high

In memory of the miracle, Pachacuti orders a snake carved in stone on a terrace wall in the province called Anca-pirca.

Pachacuti orders a stone snake carved on a terrace wall in memory of the miracle.
read in the book →
Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 103 / ANTIQUITIES OF PERU. 10 / ANTIQUITIES OP PEEC. 107 / ANTIQUITIES OP PEEU. 109; lines 5404-5452 confidence: high

Cusi Huallpa has a garden made at Sappi near Cuzco with gold and silver animals among trees, and has a long gold chain made with each link shaped as a serpent with tail in mouth and serpent-like coloring.

The passage describes a royal gold chain whose links are explicitly serpent-shaped, with tails in mouths and coloration like serpent skin.
read in the book →
Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 89 / ANTIQUITIES OP PERU. 01 / ANTIQUITIES OP PERU. 93 / ANTIQUITIES OF PERU. 95; lines 4189-4261 confidence: medium

A yauirca or amaru, described as huge and ferocious with ears, eye-teeth, and a beard, comes from Pachatusan mountain and enters Quichuipay lake.

The passage reports a huge amaru from Pachatusan and fiery sacacas from Ausancata, all described as extraordinary animal-like beings connected with a miracle at Cuzco.
read in the book →
Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 89 / ANTIQUITIES OP PERU. 01 / ANTIQUITIES OP PERU. 93 / ANTIQUITIES OF PERU. 95; lines 4189-4261 confidence: high

“The huaca of Canacuay sent forth fire, and stopped the passage with a fierce serpent”; after the Ynca prayed, an eagle seized the serpent’s head and hurled it down.

Canacuay is said to send fire and a fierce serpent that stops the passage and destroys many people during Pachacuti’s campaign.
read in the book →
Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 89 / ANTIQUITIES OP PERU. 01 / ANTIQUITIES OP PERU. 93 / ANTIQUITIES OF PERU. 95; lines 4189-4261 confidence: high

“The huaca of Canacuay sent forth fire, and stopped the passage with a fierce serpent”; after the Ynca prayed, an eagle seized the serpent’s head and hurled it down.

After the Ynca raises his eyes to heaven and prays, an eagle descends, seizes the serpent, lifts it, and hurls it down.
read in the book →
Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 89 / ANTIQUITIES OP PERU. 01 / ANTIQUITIES OP PERU. 93 / ANTIQUITIES OF PERU. 95; lines 4189-4261 confidence: high

In memory of the miracle, the Ynca orders a snake carved in stone on the wall of a terrace in the province called Ancaçirca.

The Ynca orders a snake carved in stone on a terrace wall in memory of the serpent miracle.
read in the book →
Narratives of the Rites and Laws of the Yncas CHAPTER IV. / OF THK INDIANS OF HUAROCHIRI. 133 / OF THE INDIANS OP HUAROCHIEI, 135 / CHAPTER V.; lines 6314-6392 confidence: high

A fox says the rich man's sickness comes from his wife's adultery after she gave a fallen toasted maize grain to a man who ate it; the fox also says a serpent over the house and a two-headed toad under the grinding-stone intend to eat the house.

The fox reports that a serpent hovers over the rich man's beautiful house to eat it and that a two-headed toad waits under the grinding-stone with the same intention.
read in the book →
Narratives of the Rites and Laws of the Yncas CHAPTER 11. / OF THE INDIANS OF HUAROCHIRT. 125 / OF THE INDIANS OP HUAROCHIRI. 127 / OF THE INDIANS OF HUAROCHIRI. 129; lines 6064-6147 confidence: medium

On the beach Coniraya meets two daughters of Pachacamac guarding a great serpent because their mother, the wife of Pachacamac, is away visiting Cavillaca in the sea.

Pachacamac's daughters guard a great serpent, but Coniraya is not afraid of it because he can keep it quiet by his wisdom.
read in the book →
Narratives of the Rites and Laws of the Yncas CHAPTER II. / OF THE INDIANS OF HDAROCHIRT. 125 / OF THE INDIANS OP HUAROCHIRI. 127 / OF THE INDIANS OF HUAROCHIRI. 129; lines 5436-5514 confidence: medium

At the sea-shore Coniraya finds Cavillaca and her child turned into stone, then meets two daughters of Pachacamac guarding a great serpent while their mother, Urpi-huachac, is away visiting Cavillaca in the sea.

The daughters guard a great serpent, and Coniraya is said to be able to keep it quiet by his wisdom.
read in the book →
Narratives of the Rites and Laws of the Yncas CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O / FABLES AND EITE8 OP THE YNCAS. 7 / FABLES AND RITES OP THE YNCAS. 1 I; lines 866-939 confidence: high

A crystal falls into the fountain, and within it appears an Indian-shaped figure with three brilliant solar rays, serpents, Inca llautu and ear-pieces, Inca dress, lions, and a serpent over the shoulders.

The apparition has serpents twined around its arms and another serpent over its shoulders.
read in the book →
Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 5 / FABLES AND RITES OF THE YNCAS. 7 / FABLES AND RITES OF THE YNCAS. 9 / FABLES AND RITES OP THE YNCAS. 1 I; lines 1085-1165 confidence: medium

The figure has three brilliant solar-like rays from the back of its head, serpents around its arms, a royal fringe, ear-pieces, Inca dress, a lion head between its legs, another lion on its shoulders, and a serpent over the shoulders.

The apparition has serpents twined around its arms and shoulders; the passage note also mentions carved serpents at the site.
read in the book →
Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE TNCAS. 43 / FABLES AND KITES OF THE YNCAS. 45 / FABLES AND KITES OP THE YNCAS. 47 / FABLES AND RTTES OP THE YNCAS. 49; lines 2800-2882 confidence: medium

Participants make reverences in the square, move into a spiral-shell shape, leave the huascar cable coiled like a snake, call it Moro-urco, and return it to its house.

The huascar cable called Moro-urco is left coiled like a snake after a spiral movement in the square.
read in the book →
Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE YNCAS. 43 / FABLES AND RITES OP THE YNCAS. 45 / FABLES AND RITES OP THE YNCAS. 47 / FABLES AND RTTES OF THE YNCAS. 49; lines 2455-2533 confidence: medium

Participants reverence the huacas and the Ynca, move round until forming a spiral, leave the huascar coiled like a snake, call the cable Moro-urco, and take it back to its house.

The huascar cable is arranged in a spiral and left coiled like a snake, and a lamb is sacrificed for the cable.
read in the book →
Narratives of the Rites and Laws of the Yncas INTRODUCTION. / INTRODUCTION. IX / X INTRODUCTION. / INTRODUCTION. XI; lines 378-413 confidence: medium

Salcamayhua also mentions the temple, and the indicated site is said to contain ancient walls with serpents carved in relief on the stones.

The temple site is described as having ancient stone walls with serpents carved in relief.
read in the book →
Narratives of the Rites and Laws of the Yncas OF THK INDIANS OF HUAROCHIRI. 133 / OF THE INDIANS OP HUAROCHIEI, 135 / CHAPTER V. / OF THE INDIANS OF HUAROCHIRI. 137; lines 6395-6472 confidence: high

Huathiacuri says the wife committed adultery and that this caused the sickness; he also identifies two serpents above the house and a two-headed toad beneath the grindstone, and says the animals must be killed before recovery begins.

Two great serpents are said to be above the house waiting to eat the sick man; they are discovered on the roof and killed.
read in the book →
Narratives of the Rites and Laws of the Yncas OF THE INDIANS OP HUAROCHIRI. 133 / OF THE INDIANS OF HUAKOCHIRI. 135 / CHAPTER V. / OF THE INDIANS OP HUAROCHIRI. 137; lines 5749-5823 confidence: high

Huathiacuri says the wife's adultery caused the sickness, identifies two serpents above the house and a two-headed toad under the grindstone, and tells the sick man to worship his father when he appears.

Huathiacuri identifies serpents above the house and a two-headed toad under the grindstone as animals that must be killed or dealt with before recovery; after the sequence, the sick man becomes well.
read in the book →

oceanic

Oceanic Mythology MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147 / MYTHS OF ORIGINS AND THE DELUGE 159; lines 7914-7992 confidence: high

A south-eastern Borneo version begins with sky and sea only; a crowned serpent swims in the sea, and earth thrown on its head forms an island that becomes the world.

A great serpent swims in the primordial sea, and earth placed on its head becomes an island and then the world.
read in the book →
Oceanic Mythology MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147 / MYTHS OF ORIGINS AND THE DELUGE 159 / MYTHS OF ORIGINS AND THE DELUGE 161; lines 7995-8078 confidence: high

The serpent dislikes the weight on its head, turns over, and the newly made world is engulfed by the sea.

The serpent turns over under the weight of earth, causing the new world to be engulfed by the sea; the sea is dried and the earth is refounded.
read in the book →
Oceanic Mythology MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147 / MYTHS OF ORIGINS AND THE DELUGE 159 / MYTHS OF ORIGINS AND THE DELUGE 161; lines 7995-8078 confidence: high

Mula Dyadi creates eight suns to dry the sea; the divine maiden thrusts a sword into the serpent and fastens it in an island block to stop further destruction.

After the sea shrinks, the divine maiden thrusts a sword into the serpent and fastens its body in an island block so it cannot again destroy the world.
read in the book →
Oceanic Mythology MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147 / MYTHS OF ORIGINS AND THE DELUGE 159 / MYTHS OF ORIGINS AND THE DELUGE 161; lines 7995-8078 confidence: medium

The Karo Battak version begins with Batara Guru and his wife, the daughter of the underworld divinity, living in a hut by the sea because of childlessness; their small garden is destroyed by a great serpent from the water.

The Karo Battak opening says a great serpent comes out of the water and destroys the small garden planted by Batara Guru and his wife.
read in the book →
Oceanic Mythology MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223 / MISCELLANEOUS TALES 237; lines 11553-11587 confidence: high

The passage lists beliefs in a triad of gods, serpent deities, cosmic eggs, heavenly beings with magic flying-houses called vidhyadharas, and roc-like human-preying birds called garudas, attributing these to the later period and Indian sources.

Serpent deities are explicitly listed among beliefs attributed to the later period and Indian sources.
read in the book →
Oceanic Mythology MISCELLANEOUS TALES 61 / MISCELLANEOUS TALES 63 / MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67; lines 4042-4177 confidence: medium

In the Aitutaki version, Rata passes a heron and snake fighting, ignores the heron, finds the felled tree restored twice, returns to kill the snake, and then receives the heron’s help: assembled birds complete the canoe and carry it to his house.

The heron’s assistance becomes available after Rata returns and kills the snake with which the heron has been fighting.
read in the book →
Oceanic Mythology MISCELLANEOUS TALES 87 / PLATE XI / MISCELLANEOUS TALES 89 / PLATE XII; lines 5644-5738 confidence: medium

Admiralty Islands account: only a widespread sea exists; a great serpent swims in it and calls, “Let the reef rise!”, after which the reef rises and becomes dry land.

The Admiralty Islands account begins with only a widespread sea, then a great serpent commands a reef to rise and become dry land.
read in the book →
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: high

The firebrand burns the youth’s hand, is dropped in dry grass, ignites a pandanus-tree, and sets a snake’s tail alight; Goga makes rain to quench the fire.

The first tale has a snake preserve fire in its tail through rain; the narrator says snakes may be the saviour, source, or bringer of flame, and the Admiralty serpent provides fire from its belly.
read in the book →
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: high

The firebrand burns the youth’s hand, is dropped in dry grass, ignites a pandanus-tree, and sets a snake’s tail alight; Goga makes rain to quench the fire.

Goga causes rain to quench the fire, but the snake remains in its hole and its burning tail is not extinguished.
read in the book →
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: high

In an Admiralty Islands version, the daughter of Ulimgau meets a serpent in the forest, first refuses him, then marries him after he says his body is serpent but his speech is human; she bears a boy and a girl.

The daughter of Ulimgau initially refuses the serpent as a husband but marries him after he says his body is serpent while his speech is human.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 113 / MYTHS OF ORIGINS AND THE DELUGE 115 / PLATE AI / MYTHS OF ORIGINS AND THE DELUGE 117; lines 6155-6246 confidence: high

At night crickets sing, thunder sounds, and the inhabitants turn into snakes to sleep; at dawn birds announce day and the serpents become humans again.

The lower-world inhabitants and Emakong’s namesake change into snakes to sleep and become human again at dawn.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 113 / MYTHS OF ORIGINS AND THE DELUGE 115 / PLATE AI / MYTHS OF ORIGINS AND THE DELUGE 117; lines 6155-6246 confidence: high

In an Ambrym version, a good deity proposes renewing old humans with new skin like snakes so they will be immortal, but a malicious deity proposes burial; because the last word prevails, death comes into the world.

The Ambrym and Banks Islands accounts both describe a former or proposed state in which humans renew youth by skin replacement or skin casting like snakes, followed by an event or decision that results in mortality.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 115 / PLATE AI / MYTHS OF ORIGINS AND THE DELUGE 117 / MYTHS OF ORIGINS AND THE DELUGE 119; lines 6249-6331 confidence: high

In a Baining account, the sun asks who wishes to live forever; man is absent, while stones and snakes live forever, and man misses snake-like skin-changing immortality.

The Baining account says snakes live forever and that man could have acquired immortality by changing skin like a snake.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 115 / PLATE AI / MYTHS OF ORIGINS AND THE DELUGE 117 / MYTHS OF ORIGINS AND THE DELUGE 119; lines 6249-6331 confidence: high

A British New Guinea story says a great flood occurs; the sea overflows the earth, covers the hills, and people and animals hurry to Tauaga, the highest mountain.

During a great flood, Raudalo, king of snakes, touches the waters with his forked tongue and forces the flood to recede to the shore.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 163 / MYTHS OF ORIGINS AND THE DELUGE 165 / MYTHS OF ORIGINS AND THE DELUGE 167 / MYTHS OF ORIGINS AND THE DELUGE 169; lines 8332-8509 confidence: high

Earth is spread on the head of a great serpent in the primeval sea; a deity finds seven earth eggs and discovers a lifeless man and woman in two; while he seeks breath from the creator, another deity blows into their mouths, making humanity mortal.

A south-eastern Borneo account states that the world is made by spreading earth on the head of a great serpent swimming in the primeval sea.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 171 / MYTHS OF ORIGINS AND THE DELUGE 173 / MYTHS OF ORIGINS AND THE DELUGE 175 / MYTHS OF ORIGINS AND THE DELUGE 179; lines 8853-8935 confidence: low

The text introduces Borneo versions as quite different; the Iban opening says ripe harvest fields were spoiled at night, no tracks were found, watchers kept guard, and a huge serpent was seen lowering itself.

The Iban fragment describes ripe fields spoiled during the night with no tracks and a huge serpent seen lowering itself.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 173 / MYTHS OF ORIGINS AND THE DELUGE 175 / MYTHS OF ORIGINS AND THE DELUGE 179 / MYTHS OF ORIGINS AND THE DELUGE 181; lines 8938-9036 confidence: medium

A snake comes from the sky to eat rice; a watcher beheads it, cooks and eats some flesh, after which clouds, a rainstorm, and flood occur, sparing only those who reach the highest hills.

The excerpt places flood, hurricane, or dispersal after humans kill, eat, or make a drum from a great snake.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 173 / MYTHS OF ORIGINS AND THE DELUGE 175 / MYTHS OF ORIGINS AND THE DELUGE 179 / MYTHS OF ORIGINS AND THE DELUGE 181; lines 8938-9036 confidence: high

The passage states that death was often not originally intended to be inevitable, citing Polynesian examples involving Maui, Hine-nui-te-po, or conflicting divine wishes about human immortality.

Kenharingan offers deathlessness to whoever can cast off skin; the snake hears and claims the ability, while humans do not hear.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 173 / MYTHS OF ORIGINS AND THE DELUGE 175 / MYTHS OF ORIGINS AND THE DELUGE 179 / MYTHS OF ORIGINS AND THE DELUGE 181; lines 8938-9036 confidence: medium

In the Dusun Kampong Tudu variant, men cut a supposed tree trunk that bleeds, find it is a great snake, kill it, feast on its meat, make its skin into a drum, and after the drum sounds by itself at midnight a hurricane carries away houses and disperses people to later settlements.

The snake-skin drum remains silent, then sounds by itself at midnight immediately before a destructive hurricane.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 175 / MYTHS OF ORIGINS AND THE DELUGE 179 / MYTHS OF ORIGINS AND THE DELUGE 181 / PLATE XVIII; lines 9039-9097 confidence: low

Dyak drawing on bamboo representing mythological scenes in the spirit-world.

The lowest band of the spirit-world drawing includes serpents among other creatures.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 257 / AUSTRALIA 269 / PLATE. AX / MYTHS OF ORIGINS AND THE DELUGE 271; lines 12565-12659 confidence: high

Plate caption: a coloured-sand ground-painting shows a mythical snake descending into a ground-hole; circles mark trees and bushes; footprints mark a man following the snake; the paintings are used in snake-totem clan ceremonials in Australia.

The plate caption describes a mythical snake descending into a ground-hole in a painting used by the snake-totem clan.
read in the book →
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: medium

A Melbourne-area tale says women cutting a tree are attacked by snakes; a broken fighting stick produces fire; the crow takes it and drops it, causing a conflagration; Pundjel sets two men as stars and warns people not to lose fire, but they later do.

Snakes attack women in the Melbourne-area tale; during the fighting a broken stick produces fire, and later Karakarook’s snake-killing again results in fire from a broken stick.
read in the book →
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

An unnamed figure kills an animal, finds fire concealed in its body, uses it to cook, and later succeeds in making fire with fire-sticks.

The excerpt describes fire concealed in an animal body and a Queensland variant in which a snake contains fire.
read in the book →
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: medium

Baloo, the moon, sees men fording a stream and asks them to carry his dogs, which are really snakes; the men refuse because they fear being bitten.

Baloo's dogs are really snakes and are feared because they sometimes bite and kill men.
read in the book →
Oceanic Mythology PART II / NOTES 323 / NOTES 325 / NOTES 327; lines 15369-15589 confidence: high

Note 20 says a serpent with a precious stone in or on its head frequently appears in Indonesian tales, is also found among Malays of the Peninsula and in India, and appears to have entered Indonesia from Indian sources.

The passage describes a serpent with a precious stone in or on its head and notes its recurrence in several tale traditions.
read in the book →
Oceanic Mythology PART II / NOTES 323 / NOTES 325 / NOTES 327; lines 15592-15790 confidence: high

Note 146 describes immortality by casting the skin like a snake as widespread and common in Melanesia; it also says man failed to obtain an offered gift of immortality, an idea also found in New Britain.

The passage says immortality by casting the skin, as with the snake, is widespread and especially common in Melanesia.
read in the book →
Oceanic Mythology PLATE AI / MYTHS OF ORIGINS AND THE DELUGE 117 / MYTHS OF ORIGINS AND THE DELUGE 119 / MYTHS OF ORIGINS AND THE DELUGE 121; lines 6334-6393 confidence: medium

Comparison with Polynesia and Indonesia is said to suggest that myths of the sea's origin, skin-changing renewal of youth, and obtaining fire from or with snakes were primarily Papuan; the passage says these do not appear in Indonesia and that only the sea-origin theme appears in altered form in Samoa.

The author lists obtaining fire from or with the aid of snakes as one of the Melanesian origin themes considered primarily Papuan.
read in the book →
Oceanic Mythology PLATE XXIV / ANIMAL AND MISCELLANEOUS TALES 295 / ANIMAL AND MISCELLANEOUS TALES 297 / ANIMAL AND MISCELLANEOUS TALES 299; lines 13810-13902 confidence: high

The sons meet an old man with a hollow log; suspecting trickery, they insert a stick instead of their hands, and a great snake with a head at each end emerges.

A great snake with a head at each end emerges from the hollow log and is cut in two.
read in the book →
Oceanic Mythology THE MAUI CYCLE 47 / PLATE VII / THE MAUI CYCLE 51 / THE MAUI CYCLE 53; lines 3419-3501 confidence: medium

The commentary identifies a simple tale pattern accounting for death as the result of a dispute between two persons, often settled by fiat or conflict, and notes that regeneration is frequently compared to a snake casting its skin.

The commentary says desired regeneration is very frequently compared to the snake casting its skin and being renewed.
read in the book →
Oceanic Mythology TRICKSTER TALES 197 / PLATE XIX / TRICKSTER TALES 201 / TRICKSTER TALES 203; lines 9910-9990 confidence: medium

The man runs down a ladder, slips on dung, falls to the bottom, is bitten by a snake, and dies.

The snake bites the man after he falls, and he dies.
read in the book →

hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk A FABULOUS BIRD 129 / MAGIC OINTMENT 131 / TRANSFORMA TION 133 / SACRIFICE 135; lines 6850-6938 confidence: medium

Another story says a chief's daughter is sacrificed annually to Dodo so that the water supply will be plentiful; the Hausa St. George kills the snake and sacrifices end; the author says a link with the Egyptian virgin sacrificed to the Nile is uncertain but possible.

The passage says the Hausa St. George kills the snake and no more sacrifices occur; the footnote connects this with monster-slaying as suppression of sacrifice.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk BIRDS 39 / HABITS OF ANIMALS 41 / ANIMALS RESEMBLE HUMAN BEINGS 43 / ANIMALS RESEMBLE HUMAN BEINGS 45; lines 2977-3003 confidence: medium

The passage notes an accident in a human-animal family: a snake eventually kills its benefactor after earlier saving his life; the killing is described as unintentional and not present in every variant.

The snake has previously saved the benefactor's life but later kills him; the passage marks the killing as unintentional.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk DODO 125 / FIG. 32. / FIG. 33. / A FABULOUS BIRD 129; lines 6612-6695 confidence: medium

Zankallala, though no bigger than two clenched fists, is a terrible enemy with a snake walking-stick, scorpion spurs, bee hat, jerboa mount, and bird attendants.

Zankallala carries a snake, wears scorpions and bees, rides a jerboa, and is attended by birds that praise him and trouble his enemies.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 21. / CHAPTER V. / THE LORE OF THE FOLK. / COURTSHIP 75; lines 4357-4436 confidence: high

A girl who insists on a husband without bodily blemish marries a snake, or in a variant a Dodo, which has become a faultless youth to deceive her; her younger sister saves her, and she vows not to choose for herself again.

A snake, or variant Dodo, turns itself into a faultless youth to deceive a girl who seeks a blemish-free husband.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 32. / FIG. 33. / A FABULOUS BIRD 129 / MAGIC OINTMENT 131; lines 6698-6764 confidence: medium

The son separates two fighting black snakes, then receives eye-lotion from an old woman; after rubbing his eyes, he sees a large house and enters it.

The son separates two fighting black snakes, and soon afterward an old woman gives him the eye-lotion that reveals the hidden house.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 33. / A FABULOUS BIRD 129 / MAGIC OINTMENT 131 / TRANSFORMA TION 133; lines 6767-6847 confidence: high

A witch named Dodoniya, a lion, or a buffalo becomes a beautiful girl to lure a hunter into the forest and destroy him; a snake becomes a handsome youth to marry a girl who chooses her own husband and requires a faultless body.

The snake becomes a handsome youth in order to marry a girl who sets conditions for choosing her husband.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 93. / HAUSA SUPERST1TIO / DAN-KUCHINGAYA AND THE WITCH 431 / HAL'S A SUPERSTITIONS; lines 19075-19120 confidence: medium

A variant makes Dan Kuchin-da-Gayya a Younger Sister and follows The Girl who Married a Snake, except that the Snakes are Dodos.

The variant is said to follow the lines of The Girl who Married a Snake, except that the Snakes are Dodos.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk INFANTICIDE 93 / RELATION OF PARENT AND CHILD 95 / ORGANIZATION / DESCENT 99; lines 5377-5454 confidence: medium

Quarrelling parties “refused to separate for a man” but did so for “Miss Snake”; in court a person pleads through the head of his house or village.

A quarrel that did not end for a man ends when Miss Snake asks.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk INHERITANCE 107 / HAUSA SUPERSTITIONS / CHAPTER VI. / GODS AND SPIRITS 111; lines 5863-5954 confidence: high

Gajjimare is god of rain and storms, snake-shaped, double-gendered with red male and blue female parts, lives in storm-clouds, comes out at night, inhabits wells and watering-places, and is linked to keeping a pot full in every house.

Gajjimare is a rain and storm god with snake shape, storm-cloud residence, water-place presence, rainbow names, and possible connection to a water-serpent legend.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk LAPSE OF TIME 159 / MAGIC AND THE EVIL EYE 161 / LUCKY DAYS 163 / RITES 165; lines 8083-8153 confidence: medium

A cited Arabic legend tells of the King of China killing a black snake fighting a white snake; the white snake becomes a lovely lady, whose sister marries him and gives birth to the Queen of Sheba.

In the cited Arabic legend, the white snake becomes a lovely lady after the king kills the black snake attacking it.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk LXXVI I. / LXXIX. / NOTES ON THE TALES 505 / LXXX.; lines 22251-22316 confidence: high

The note states that belief in sickness caused by a snake or other animal swallowed by or generated in the patient is world-wide; common alternatives include newt or lizard, and the remedy is to make the parasite thirsty and lure it out of the mouth for water.

The passage states that sickness may be caused by a snake or other animal swallowed by or generated in the patient.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk LXXVI I. / LXXIX. / NOTES ON THE TALES 505 / LXXX.; lines 22251-22316 confidence: medium

The note states that belief in sickness caused by a snake or other animal swallowed by or generated in the patient is world-wide; common alternatives include newt or lizard, and the remedy is to make the parasite thirsty and lure it out of the mouth for water.

The described remedy is to make the parasite intolerably thirsty and entice it to crawl out of the patient's mouth for water.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk MAGIC AND THE EVIL EYE 161 / LUCKY DAYS 163 / RITES 165 / CONJURING 167; lines 8156-8236 confidence: high

The author suggests bird-song in Story 87 may be a necromantic spell enabling the zankallala to kill Dodo, cites a Sierra Leone story where a mother's incantation-song enables a child to overcome animals, and notes possible connection with snake-charmers' singing.

Skilled performers are said to charm reptiles by singing, and a possible connection is made to snake-charmers' singing.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk NATURE MYTHS 117 / TOT EM ISM 119 / TOTEM ISM 121 / THE HALF-MAN 123; lines 6358-6447 confidence: medium

In the Daura legend as summarized here, a youth comes to the place and kills the snake that lived in the well.

The Daura legend summary states that a youth comes to the place and kills the snake living in the well.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk NATURE MYTHS / FIG. 30. / NATURE MYTHS 117 / TOT EM ISM 119; lines 6203-6281 confidence: high

Some clans sacrifice their totem annually, while others avoid touching it; a Katsina Hunter community has a friendly short black snake totem, avoids food killed by it, and associates its descent from rafters with a son’s birth.

The short black snake totem is described as friendly, living in rafters, and descending to the hut floor when a son is born.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk NOTES ON THE TALES 505 / LXXX. / NOTES ON THE TALES 507 / LXXXI.; lines 22319-22344 confidence: low

The narrator could not explain why a phrase was inserted; the editor suggests it may explain why snakes bite men or indicate that Auta owed gratitude to the snake.

The note says the phrase may signify that Auta owed a debt of gratitude to the snake.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk NOTES ON THE TALES 505 / LXXX. / NOTES ON THE TALES 507 / LXXXI.; lines 22319-22344 confidence: low

The narrator could not explain why a phrase was inserted; the editor suggests it may explain why snakes bite men or indicate that Auta owed gratitude to the snake.

The note says the inserted phrase may have been used to account for the fact that snakes bite men.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk NOTES ON BORI / NOTES ON BORI / NOTES ON BORI 537 / NOTES ON BORI 539; lines 23491-23556 confidence: high

Dan Musa, Son of Moses, is possibly the same as Mai Jan Chikki; the dancer is covered with black cloth and imitates the samami, a large snake with a red neck; the passage asks whether this refers to the contest before Pharaoh and notes a supposition about magicians from West Africa.

Dan Musa's dancer is covered with black cloth and imitates the movements of a large red-necked snake.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk SACRIFICE / FIG. 35. / FIG. 36. / FIG. 37.; lines 7084-7103 confidence: high

The passage states that a blessing, once given, could not be recalled; it says a Hausa origin-legend version resembles Isaac, Jacob, and Esau; and it mentions Bawo from Bornu killing the snake that prevented people from drinking.

Bawo kills a snake that had prevented people from drinking.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE LUCKY YOUNGEST SON 381 / THE LUCKY YOUNGEST SON 383 / THE LUCKY YOUNGEST SON 385 / THE LUCKY YOUNGEST SON 387; lines 17213-17290 confidence: high

The Snake tells Auta that the King has a beloved Daughter and proposes to enter her stomach so that no assembled magicians can make her well, while the Boy will heal her with medicine supplied by the Snake.

The Snake proposes to enter the King’s Daughter, make her incurable by ordinary magicians, and give the Boy the cure; the Snake then enters her stomach and she falls ill.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE LUCKY YOUNGEST SON 383 / THE LUCKY YOUNGEST SON 385 / THE LUCKY YOUNGEST SON 387 / THE LUCKY YOUNGEST SON 389; lines 17293-17358 confidence: high

Auta puts the liver into water in a new pot, shakes it, and gives it to the girl to drink; she becomes violently ill, and a snake comes out and leaves unseen.

After the girl drinks the medicine, a snake comes out and leaves, followed by the girl's recovery and request for food.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE LUCKY YOUNGEST SON 383 / THE LUCKY YOUNGEST SON 385 / THE LUCKY YOUNGEST SON 387 / THE LUCKY YOUNGEST SON 389; lines 17293-17358 confidence: medium

On the way home through the forest, Auta overtakes the snake; it says it will live in an ant-hill and asks for a piece of meat every Sunday, which Auta agrees to provide.

The snake speaks with Auta, says it will live in an ant-hill, and requests a piece of meat every Sunday as repayment; Auta agrees and brings meat.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE LUCKY YOUNGEST SON 387 / THE LUCKY YOUNGEST SON 389 / THE LUCKY YOUNGEST SON 391 / THE DIVISION OF THE INHERITANCE 393; lines 17447-17528 confidence: low

The note states that a contract with a Snake appears in an Indian tale and that snakes are supposed to live in ant-hills.

The editorial note states that a contract with a Snake appears in an Indian tale and links snakes with ant-hills.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE GREEDY SPIDER 265 / THE LAZY MAN 267 / THE LAZY FROG 269 / THE SNAKE AND THE SCORPION.; lines 12386-12413 confidence: medium

The passage opens with the scorpion asking the snake for poison strong enough that a man would die at once if she stung him.

The snake is treated as the one from whom the scorpion seeks deadly poison.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE KING OF BEASTS AND INSECTS 31 / THE KING OF BEASTS AND INSECTS 33 / THE KING OF BEASTS AND INSECTS 35 / THE KING OF BEASTS AND INSECTS 37; lines 2652-2724 confidence: medium

Snake, scorpion, centipede, and locust are listed as creatures not expected to be friends of man, but the passage states this opinion is not necessarily correct.

Snake, scorpion, centipede, and locust are named as creatures not normally expected to be friends of man, yet the passage says this is not necessarily correct; the note also mentions Hausa snake worship.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE LAZY FROG 269 / THE SNAKE AND THE SCORPION. / THE SPIDER'S SLAVE 271 / FIG. 64. FIG. 65. FIG. 66. FIG 67.; lines 12416-12432 confidence: medium

The Snake says to leave its hut and refuses to give poison, saying the recipient would kill everybody.

The Snake possesses poison and refuses to give it to another because it would kill everybody.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE LUCKY YOUNGEST SON 385 / THE LUCKY YOUNGEST SON 387 / THE LUCKY YOUNGEST SON 389 / THE LUCKY YOUNGEST SON 391; lines 17361-17444 confidence: medium

Auta says no pieces remain; the Snake asks whether there is disloyalty in the house, asks permission to seize the thieves, and returns to hide behind the door.

The Snake hides by the door of Auta's house and bites those who come out after being authorized to seize thieves.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WHITE-BREASTED CROW, 337 / THE WHITE-BREASTED CROW 339 / THE BRAVE MOTHER AND THE COWARDLY FATHER. / THE BRAVE MOTHER 341; lines 15247-15315 confidence: medium

The Harris variant says Iblis killed a Boy; the Girl volunteers after the Mother refuses, swims through fire and water, enters a rubber-tree hollow, handles a Snake and leprosy-giving Lizard, and the Boy comes to life before a choice between Sweetheart and Mother.

The Girl crosses a river of fire, a river of water, enters a rubber-tree hollow, removes a Snake, and brings out a leprosy-giving Lizard.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk XXXVII. / XXXVIII. / NOTES ON THE TALES 479 / XXXIX.; lines 21066-21116 confidence: high

The note describes snake-bite inoculation with poison from another snake and attributes to Canon Robinson the claims that the treatment is practiced in Hausaland and along the coast and that Hausaland has 343 kinds of snakes.

Snake-bite is treated by inoculation with poison from another snake, and onions are used to repel snakes and as a broth after bites.
read in the book →

mesopotamian

An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1575-1646 confidence: high

Gilgamesh plans to take the plant to Erech for everyone, stops to bathe in a cool cistern, and a serpent snatches the plant, so he returns with his purpose unachieved.

A serpent snatches the rejuvenating plant while Gilgamesh bathes, and Gilgamesh returns with his purpose unachieved.
read in the book →
Assyrian and Babylonian Literature: Selected Translations ADAPA AND THE SOUTH-WIND 315 / ADAPA AND THE SOUTH-WIND 317 / THE STORY OF ETANA / THE STORY OF ETANA 319; lines 20077-20188 confidence: high

The serpent tells Shamash that the eagle spied its nest in the tree, killed its young while it was away, and asks that the eagle pay for the evil done.

The serpent, whose young have been killed, becomes the agent who traps and seizes the eagle.
read in the book →
Assyrian and Babylonian Literature: Selected Translations ADAPA AND THE SOUTH-WIND 317 / THE STORY OF ETANA / THE STORY OF ETANA 319 / THE STORY OF ETANA 321; lines 20191-20290 confidence: medium

The serpent says releasing the eagle would bring Shamash's wrath on them both, then tears off the eagle's wing, feather, and pinion, tears him to pieces, and casts him into a pit to die from hunger and thirst.

The serpent speaks as the eagle's adversary and punisher, mutilating the eagle and casting him into a pit.
read in the book →
Assyrian and Babylonian Literature: Selected Translations ESARHADDON'S ACCESSION TO THE / THRONE, AND THE BATTLE OF / HANIGALBAT / CYLINDER A OF ESARHADDON 83; lines 7877-7965 confidence: medium

Bazu is distant, low, desert, and barren, including swampy land, thorns, gazelle-mouth stone, snakes and scorpions, and Hazu mountain; the speaker marches where no king before him had gone by Ashur’s command.

Bazu is described as a far desert and swamp landscape filled with snakes and scorpions, and the speaker says he marched where no earlier king had gone; Patusharra is also described as untraversed by earlier royal ancestors.
read in the book →
Assyrian and Babylonian Literature: Selected Translations I40 ASSYRIAN AND BABYLONIAN LITERATURE / EAST INDIA HOUSE INSCRIPTION 141 / ASSYRIAN AND BABYLONIAN LITERATURE / INSCRIPTION OF NEBUCHADREZZAR II 143; lines 10677-10777 confidence: medium

For Babylon, city of Marduk, Nebuchadrezzar completes the great walls and stations strong bronze wild-bulls and erect serpents at the city-gate entrances; Nabopolassar's earlier moat wall is mentioned.

Erect serpents are stationed with bronze wild-bulls at the entrances of Babylon's city-gates.
read in the book →
Assyrian and Babylonian Literature: Selected Translations INSCRIPTION FROM THE FOUR CLAY / CYLINDERS OF NABONIDUS, KING / THE STELE OF NABONIDUS / THE STELE OF NABONIDUS 159; lines 11571-11649 confidence: low

The king describes silver-overlaid doors, cedar and metal-inlaid doorways, processional gates for Qarpanit and Bau, and bronze serpents on the side walls of E-mah.

Bronze serpents are mentioned on the side walls of E-mah in the context of temple fittings.
read in the book →
Assyrian and Babylonian Literature: Selected Translations INTRODUCTION XV / XX ASSYRIAN AND BABYLONIAN LITERATURE / INTRODUCTION XXV / XXX ASSYRIAN AND BABYLONIAN LITERATURE; lines 2301-2399 confidence: low

Independent legends are named: Zu, Dibbara the plague-god, Adapa and the South-wind, and Etana, the eagle, and the serpent.

The independent legend is named as that of Etana, the eagle, and the serpent.
read in the book →
Assyrian and Babylonian Literature: Selected Translations LEGAL DECISIONS 277 / SOME OTHER PHASES OF COURT PROCEDURE / SOME OTHER PHASES OF COURT PROCEDURE 28 1 / THE BABYLONIAN ACCOUNT OF THE CREATION 283; lines 17997-18127 confidence: high

Tiamat is called mother of the deep and creator of all; she makes invincible weapons and monster serpents or vipers with sharp teeth, poison instead of blood, terror, awful splendor, and irresistible attack.

Tiamat creates invincible weapons and spawns monster serpents, vipers, and a dragon, described as poisonous, terrifying, and invincible.
read in the book →
Assyrian and Babylonian Literature: Selected Translations OF NEBUCHADREZZAR II, KING / EAST INDIA HOUSE INSCRIPTION 135 / EAST INDIA HOUSE INSCRIPTION 137 / EAST INDIA HOUSE INSCRIPTION; lines 10483-10527 confidence: medium

Because the raised street made the city gate entrances too low, the speaker tore them down, laid foundations at the water's edge with bitumen and burned brick, and built them with burned brick and brilliant ugnu-stone containing wild-bulls and serpents.

The gates include wild-bulls and serpents in their construction, with bronze wild-bulls and upright serpents stationed at thresholds.
read in the book →
Assyrian and Babylonian Literature: Selected Translations SOME OTHER PHASES OF COURT PROCEDURE 28 1 / THE BABYLONIAN ACCOUNT OF THE CREATION 283 / THE BABYLONIAN ACCOUNT OF THE CREATION 285 / THE BABYLONIAN ACCOUNT OF THE CREATION 287; lines 18257-18400 confidence: high

Tiamat creates a viper, dragon, lachamu, storm-giant, mad hound, scorpion-man, raging storms, fish-man, and ram; the beings are armed, unmerciful, and part of a group of eleven.

The hostile beings include monster-serpents, viper, dragon, sharp teeth, fangs, poison, and terrifying appearance.
read in the book →
Assyrian and Babylonian Literature: Selected Translations SOME OTHER PHASES OF COURT PROCEDURE / SOME OTHER PHASES OF COURT PROCEDURE 28 1 / THE BABYLONIAN ACCOUNT OF THE CREATION 283 / THE BABYLONIAN ACCOUNT OF THE CREATION 285; lines 18130-18254 confidence: high

Tiamat, called mother of the deep and creator of all, makes invincible weapons by spawning monster-serpents and monster-vipers with sharp teeth, fangs, poison-filled bodies, and terror.

Tiamat creates invincible weapons by spawning monster-serpents and monster-vipers with fangs, poison, and terror.
read in the book →
Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 355 / THE GILGAMESH NARRATIVE 357 / THE GILGAMESH NARRATIVE 359 / THE GILGAMESH NARRATIVE 361; lines 22487-22608 confidence: high

Gilgamesh calls it a renowned plant and says: "Even an old man will be rejuvenated"; he plans to take it to Erech and eat it to regain youth.

A serpent-shaped demon takes the plant that Gilgamesh intended to use for rejuvenation.
read in the book →
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.
read in the book →
Cuneiform Parallels to the Old Testament MYTHOLOGICAL TEXTS / I. THE CREATION / THE SECOND TABLET / THE SECOND TABLET; lines 1624-1863 confidence: high

Ummu-Khubur creates all things, makes invincible weapons, spawns monstrous serpents, fills their bodies with poison instead of blood, and clothes terrible dragons with terror and splendor.

The passage names monstrous serpents, dragons, scorpion men, fish-men, and other beings created and armed for battle.
read in the book →
Cuneiform Parallels to the Old Testament PREFACE / PREFACE / MYTHOLOGICAL TEXTS / I. THE CREATION; lines 1354-1596 confidence: high

Ummu-Khubur, described as forming all things, makes invincible weapons, spawns monster serpents with sharp teeth and poison-filled bodies, and clothes dragons with terror and splendor.

Ummu-Khubur creates invincible weapons and an eleven-part monster host including monster serpents and dragons.
read in the book →
Cuneiform Parallels to the Old Testament THE SECOND TABLET / THE SECOND TABLET / THE THIRD TABLET / THE THIRD TABLET; lines 2032-2237 confidence: high

Ummu-Khubur, creator of all things, makes invincible weapons and spawns monstrous serpents, described as sharp-toothed, merciless, poison-filled, and terror-inducing.

Tiamat spawns monstrous serpents and sets up serpents, dragons, and other composite beings as an armed host.
read in the book →
Cuneiform Parallels to the Old Testament THE SECOND TABLET / THE SECOND TABLET / THE THIRD TABLET / THE THIRD TABLET; lines 2240-2460 confidence: high

The message reports that Tiamat has conceived hatred, made an assembly, rages in anger, and has gods marching beside her and preparing battle.

Tiamat forms an angry assembly, gathers gods to her side, creates serpents, dragons, and other monsters, and prepares for battle.
read in the book →
Cuneiform Parallels to the Old Testament VI. TIGLATHPILESER IV (745-727 B. C.) / VII. SARGON II (722-705 B. C.)1 / VIII. SENNACHERIB (704-682) / ESARHADDON; lines 20922-21014 confidence: medium

The speaker reports taking camels from the kings of Aribi and marching measured distances in biru and days.

During a measured march, the text mentions serpents of two heads, a death statement, and the narrator's trampling of them.
read in the book →
The Babylonian Legends of the Creation THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS. / THE SEVEN TABLETS OF CREATION. DESCRIPTION OF THEIR CONTENTS. / THE SEVEN TABLETS OF CREATION.--TRANSLATION. / SECOND TABLET.; lines 1220-1428 confidence: high

Ummu-Khubur, who fashioned all things, sets up an unrivalled weapon by spawning huge serpents with sharp teeth, venom-filled bodies, terrifying brightness, and irresistible attack.

Tiamat or Ummu-Khubur spawns huge serpents, including the Viper and the Snake, and fills their bodies with venom.
read in the book →
The Babylonian Legends of the Creation THE OBJECT OF THE BABYLONIAN LEGEND OF THE CREATION. / VARIANT FORMS OF THE BABYLONIAN LEGEND OF THE CREATION. / THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS. / THE SEVEN TABLETS OF CREATION. DESCRIPTION OF THEIR CONTENTS.; lines 415-515 confidence: medium

Tiamat is depicted as a winged, scaled, clawed monster, sometimes serpent-like or animal-like; she is called mother of everything and possessor of the Tablet of Destinies.

Tiamat is described as mother of everything, as a winged and scaled monster sometimes serpent-like, and as head or type of fiends, demons, and devils.
read in the book →
The Babylonian Legends of the Creation THE OBJECT OF THE BABYLONIAN LEGEND OF THE CREATION. / VARIANT FORMS OF THE BABYLONIAN LEGEND OF THE CREATION. / THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS. / THE SEVEN TABLETS OF CREATION. DESCRIPTION OF THEIR CONTENTS.; lines 517-602 confidence: high

Tiamat increases allies after Apsu's death; Ummu-Khubur spawns devilish monsters; the passage compares this brood to Egyptian Mesu betshet, depicted as serpents and linked with the Nine Worms of Amenti.

The helper list includes Viper and Snake, and the passage's Egyptian comparison describes hostile allies as serpents and worms.
read in the book →
The Babylonian Legends of the Creation THE OBJECT OF THE BABYLONIAN LEGEND OF THE CREATION. / VARIANT FORMS OF THE BABYLONIAN LEGEND OF THE CREATION. / THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS. / THE SEVEN TABLETS OF CREATION. DESCRIPTION OF THEIR CONTENTS.; lines 674-754 confidence: medium

Registers 4-6 include an animal-headed standard of Ea, a two-headed snake identified with the Twins, a horse-headed symbol and bird for Shukamuna and Shumalia, Gula, Scorpion-man, forked lightning of Adad above a bull, a tortoise, the Scorpion of Ishkhara, and the Lamp of Nusku.

The boundary stone includes a two-headed snake identified with the Twins and a serpent-god representing Hydra.
read in the book →
The Babylonian Legends of the Creation THE SEVEN TABLETS OF CREATION. DESCRIPTION OF THEIR CONTENTS. / THE SEVEN TABLETS OF CREATION.--TRANSLATION. / SECOND TABLET. / THIRD TABLET.; lines 1479-1693 confidence: high

Ummu-Khubur forms an unrivalled weapon, spawns venomous and terrifying huge serpents, names a series of monstrous allies, and is said to have caused eleven monsters to come into being.

Ummu-Khubur spawns huge venom-filled serpents and a terrifying monster host on Tiamat's side.
read in the book →
The Babylonian Legends of the Creation THIRD TABLET. / FOURTH TABLET. / FIFTH TABLET. / SIXTH TABLET.; lines 2398-2487 confidence: medium

A kingly title is linked with binding the Serpent; Marduk is proclaimed king of the gods of heaven and earth, and the gods say they will exalt his kingship.

The passage states that the kingly figure has bound the Serpent and elsewhere credits Marduk with saving the gods' dwelling through mighty combat.
read in the book →
The Babylonian Legends of the Creation VARIANT FORMS OF THE BABYLONIAN LEGEND OF THE CREATION. / THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS. / THE SEVEN TABLETS OF CREATION. DESCRIPTION OF THEIR CONTENTS. / THE SEVEN TABLETS OF CREATION.--TRANSLATION.; lines 1144-1217 confidence: high

Tiamat fashions grim monstrous serpents in bright and exalted forms so that viewers are overcome by fright and cannot resist their attack.

Tiamat fashions terrifying serpents and a named monster group, and the monsters carry a weapon that does not flinch from battle.
read in the book →
The Babylonian Legends of the Creation VARIANT FORMS OF THE BABYLONIAN LEGEND OF THE CREATION. / THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS. / THE SEVEN TABLETS OF CREATION. DESCRIPTION OF THEIR CONTENTS. / THE SEVEN TABLETS OF CREATION.--TRANSLATION.; lines 950-1142 confidence: high

A group forms a band to help Tiamat, plots and arrays battle. Ummu-Khubur, a title of Tiamat, fashions all things, sets up an unrivalled weapon, and spawns huge serpents with sharp teeth and venom instead of blood.

Ummu-Khubur/Tiamat sets up an unrivalled weapon and spawns huge venomous serpents as battle preparations begin.
read in the book →
The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 3290-3495 confidence: high

After stopping at intervals, Gilgamish sees a cool pool and bathes; a serpent smells the plant's fragrance, darts up, snatches the plant, and withdraws uttering a malison.

A serpent smells the plant, darts up, and snatches it while Gilgamish is bathing, causing his lament over the lost prize.
read in the book →
The Epic of Gilgamish The Epic of Gilgamish / EPIC OF GILGAMISH / OF ORIENTAL STORIES. / PREFACE.; lines 73-171 confidence: high

Gilgamish meets Uta-Napishtim, identified parenthetically as Noah, who tells the Flood story and how the gods gave him, the one man saved, eternal life; Uta-Napishtim cannot give the same to Gilgamish, who is overcome by sleep.

Gilgamish obtains a plant that can make him young again, but a snake snatches it from him at a pool.
read in the book →

basque

Basque Legends ARTZAIN DOHATSUA. / THE HAPPY SHEPHERD. / ARTZAIN ZAHARRAC. THE OLD SHEPHERDS. / NOTES; lines 11015-11157 confidence: high

A listener asks why the serpent was hit on the tail; the reciter replies that it was to kill it and asks whether serpents are not killed by striking the tail.

The reciter explains that the serpent was struck on the tail in order to kill it.
read in the book →
Basque Legends ARTZAIN DOHATSUA. / THE HAPPY SHEPHERD. / ARTZAIN ZAHARRAC. THE OLD SHEPHERDS. / NOTES; lines 11286-11425 confidence: medium

The notes refer to 'The Serpent in the Wood' and to 'The Grateful Tartaro and the Heren-Suge' as relevant comparisons.

The notes refer to serpent-related Basque tales, including 'The Serpent in the Wood' and 'The Grateful Tartaro and the Heren-Suge.'
read in the book →
Basque Legends ARTZAIN DOHATSUA. / THE HAPPY SHEPHERD. / ARTZAIN ZAHARRAC. THE OLD SHEPHERDS. / NOTES; lines 11427-11557 confidence: low

The notes cross-reference “The Serpent in the Wood,” a well behind a house, “Dragon,” an omitted episode of a child being exposed and found by a gardener, a boiling well, and a ring in “Beauty and the Beast.”

The notes cross-reference “The Serpent in the Wood” and “Dragon.”
read in the book →
Basque Legends Basque Legends / CONTENTS. / INTRODUCTION.; lines 318-392 confidence: high

The collection headings include Tartaro/Cyclops, Heren-Suge/Seven-Headed Serpent, animal tales, Basa-Jauna, Basa-Andre, Lamiñak or Fairies, witchcraft, Contes des Fées with a fairy as Eastern magician, and religious tales.

The Heren-Suge is glossed as the Seven-Headed Serpent and is listed as a major legend category.
read in the book →
Basque Legends Basque Legends / CONTENTS. / INTRODUCTION.; lines 394-457 confidence: high

The passage says Deccan cobras were seven-headed and that the Basque Heren-Suge is always seven-headed.

The passage states that Deccan cobras are seven-headed and that the Basque Heren-Suge is always seven-headed.
read in the book →
Basque Legends Basque Legends / CONTENTS.; lines 129-218 confidence: high

“II.--The Heren-Suge.--The Seven-Headed Serpent”; entries include “The Grateful Tartaro and the Heren-Suge,” “The Seven-Headed Serpent,” and “The Serpent in the Wood.”

The contents give a section heading and multiple titles centered on Heren-Suge, a seven-headed serpent, and a serpent in the wood.
read in the book →
Basque Legends II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT. / THE GRATEFUL TARTARO AND THE HEREN-SUGE. / THE SEVEN-HEADED SERPENT. / THE SERPENT IN THE WOOD.; lines 1894-2033 confidence: high

The serpent says his time is nearly finished, identifies himself as a king's son condemned for four years to be a serpent, and gives her a silver-gilt distaff and spindle and a silk handkerchief.

The serpent explicitly says he is a king’s son condemned for four years to be a serpent.
read in the book →
Basque Legends II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT. / THE GRATEFUL TARTARO AND THE HEREN-SUGE. / THE SEVEN-HEADED SERPENT. / THE SERPENT IN THE WOOD.; lines 1894-2033 confidence: medium

She went much farther into the wood and was 'caught, and kept prisoner by a serpent'; after crying and not eating, she remained there three years.

The third daughter is caught and held prisoner by the serpent, later says he promised to marry her, and is finally taken as the former wife.
read in the book →
Basque Legends THE TARTARO AND PETIT PERROQUET. / II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT. / THE GRATEFUL TARTARO AND THE HEREN-SUGE. / THE SEVEN-HEADED SERPENT.; lines 1824-1891 confidence: high

The young man arrives in a city with ringing bells and learns that a seven-headed serpent in the mountain must receive one person every day, selected by lot.

The city reports a mountain serpent with seven heads and says one person must be given to it each day, with the victim chosen by lot.
read in the book →
Basque Legends THE TARTARO AND PETIT PERROQUET. / II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT. / THE GRATEFUL TARTARO AND THE HEREN-SUGE. / THE SEVEN-HEADED SERPENT.; lines 1824-1891 confidence: high

The lot has fallen on the king's daughter; she is accompanied to the mountain, ascends alone, and the young man offers to accompany her despite her warning; he says he has a charm of might.

The king's daughter is selected for the serpent, the young man accompanies her, strikes the serpent with his stick, and the seven heads fall off.
read in the book →
Basque Legends THE THREE BROTHERS, THE CRUEL MASTER, AND THE TARTARO. / THE TARTARO AND PETIT PERROQUET. / II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT. / THE GRATEFUL TARTARO AND THE HEREN-SUGE.; lines 1275-1417 confidence: high

The youngest daughter likes the gardener, asks him to marry her, and says that in eight days she will be eaten by the serpent; later she says it is the last time she brings his dinner, but he says someone will help her.

The youngest daughter says she will be eaten by the serpent, and the serpent later arrives expecting to eat multiple people.
read in the book →
Basque Legends THE THREE BROTHERS, THE CRUEL MASTER, AND THE TARTARO. / THE TARTARO AND PETIT PERROQUET. / II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT. / THE GRATEFUL TARTARO AND THE HEREN-SUGE.; lines 1419-1547 confidence: high

Petit Yorge and the horse cut off one head each; the serpent asks quarter until the next day; Petit Yorge leaves the young lady and says he has a vow to go to Rome.

The passage centers on repeated combats with a multi-headed serpent, culminating in the cutting off of the final heads and the serpent's destruction.
read in the book →
Basque Legends THE THREE BROTHERS, THE CRUEL MASTER, AND THE TARTARO. / THE TARTARO AND PETIT PERROQUET. / II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT. / THE GRATEFUL TARTARO AND THE HEREN-SUGE.; lines 1419-1547 confidence: medium

The Tartaro says three heads remain, gives a finer dress, spirited horse, terrible dog, sword, and bottle of good-scented water, and instructs Petit Yorge how to answer the serpent's fire-threat while the young lady throws the water.

The serpent threatens to burn the hero's party if it had a spark of fire, and the instructed response involves the young lady throwing good-scented water on the hero, horse, and dog immediately before the last heads are cut off.
read in the book →
Basque Legends THE THREE BROTHERS, THE CRUEL MASTER, AND THE TARTARO. / THE TARTARO AND PETIT PERROQUET. / II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT. / THE GRATEFUL TARTARO AND THE HEREN-SUGE.; lines 1549-1653 confidence: high

A black charcoal-burner says he killed the serpent and claims the reward; the young lady denies he is the rescuer, while he shows the serpent's heads and the king accepts the claim provisionally.

A claimant presents serpent heads to win the king's daughter, but Petit Yorge later proves the serpent claim by producing the missing tongues.
read in the book →
Basque Legends THE THREE BROTHERS, THE CRUEL MASTER, AND THE TARTARO. / THE TARTARO AND PETIT PERROQUET. / II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT. / THE GRATEFUL TARTARO AND THE HEREN-SUGE.; lines 1656-1672 confidence: high

"He kills the serpent with the aid of the \"olanos,\" and the princess helps by striking the serpent's tail with a sword" instead of sprinkling the sweet-scented water.

The prince kills the serpent with help from the olanos and the princess's sword-stroke to the serpent's tail.
read in the book →
Basque Legends THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING. / THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER.; lines 4237-4371 confidence: high

A master mariner with many losses stops voyaging, goes daily to the seaside, meets a large serpent, and tells it that God has given it life and it should live.

A large serpent repeatedly speaks to the mariner, supplies money, conceals itself aboard, foretells dangers, and directs tasks during the voyage.
read in the book →
Basque Legends THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING. / THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER.; lines 4237-4371 confidence: medium

A master mariner with many losses stops voyaging, goes daily to the seaside, meets a large serpent, and tells it that God has given it life and it should live.

The mariner daily tells the serpent to live, and the serpent later provides money and assistance.
read in the book →
Basque Legends THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING. / THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER.; lines 4373-4463 confidence: high

The king boards the ship and finds his beloved son. The son says an old woman enchanted him and he remained a serpent for seven years; he also says the captain spared his life daily by the seaside and that he owes his life to the captain.

The serpent is revealed to be the king's beloved son, enchanted by the old woman and remaining a serpent for seven years.
read in the book →
Basque Legends THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING. / THE FISHERMAN AND HIS SONS.; lines 3765-3885 confidence: medium

In a grieving city, the young man learns that a seven-headed serpent in the mountain eats one person daily by lot, and the lot has fallen on the king’s daughter.

A serpent with seven heads lives in the mountain and eats one person every day; victims are selected by lot, and the princess has been chosen.
read in the book →
Basque Legends THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING. / THE FISHERMAN AND HIS SONS.; lines 3765-3885 confidence: high

In a grieving city, the young man learns that a seven-headed serpent in the mountain eats one person daily by lot, and the lot has fallen on the king’s daughter.

The young man confronts the serpent selected to eat the princess; his dog holds it while he cuts off its seven heads with a sword.
read in the book →
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: medium

Three identical gentlemen arrive at the king's palace; the princess cannot distinguish her husband; the serpent-killer says he is her husband; the old woman is burned in the market-place; the newly married pair receive the castle and live happily at court.

Among the identical men, the one who killed the serpent identifies himself as the princess's husband.
read in the book →
Basque Legends THE YOUNG SCHOOLBOY. / THE SON WHO HEARD VOICES. / VARIATION OF THE ABOVE. / THE STEP-MOTHER AND THE STEP-DAUGHTER.; lines 6852-6981 confidence: high

Azor asks to marry; Fifine finally answers, "Not with the serpent, but with the man."

Azor is first a serpent spouse and bridegroom, then appears as a charming young man at the wedding.
read in the book →
Basque Legends VARIATIONS OF ERRUA. / THE THREE BROTHERS, THE CRUEL MASTER, AND THE TARTARO. / THE TARTARO AND PETIT PERROQUET. / II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT.; lines 1205-1272 confidence: high

The Serpent d'Isabit lies across named Pyrenean places, feeds once every three months, and inhales flocks, herds, people, and whole villages.

The Serpent d'Isabit is a vast serpent whose body covers the landscape and whose feeding threatens animals, people, and villages.
read in the book →
Basque Legends VARIATIONS OF ERRUA. / THE THREE BROTHERS, THE CRUEL MASTER, AND THE TARTARO. / THE TARTARO AND PETIT PERROQUET. / II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT.; lines 1205-1272 confidence: high

The men of several valleys assemble; an old man advises cutting forests, melting all iron into a red-hot fiery mass, hiding behind rocks, and making noise to wake the serpent.

Villagers make a red-hot mass of iron; the serpent inhales it and it goes down the monster's throat, leading to its death.
read in the book →
Basque Legends VARIATIONS OF ERRUA. / THE THREE BROTHERS, THE CRUEL MASTER, AND THE TARTARO. / THE TARTARO AND PETIT PERROQUET. / II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT.; lines 1205-1272 confidence: high

The serpent wakes, inhales the fiery mass, convulses violently, drinks streams from Gavarnie to Pierrefitte, dies, and water from its mouth forms Lac d'Isabit.

After the serpent dies, water it had swallowed pours from its mouth and forms Lac d'Isabit; its convulsions also alter rocks, mountains, and glaciers.
read in the book →
Basque Legends VARIATIONS OF ERRUA. / THE THREE BROTHERS, THE CRUEL MASTER, AND THE TARTARO. / THE TARTARO AND PETIT PERROQUET. / II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT.; lines 1205-1272 confidence: high

The passage says these legends differ from following tales because they lack princess rescue, charcoal-burner, marriage, and other wonders; it notes resemblance to Gaelic tales, possible French St. George translation, seven-headed Heren-Suge like Deccan cobras, the princess's phrase, and the union of Tartaro and Heren-Suge.

The passage states that the Heren-Suge is always seven-headed.
read in the book →
Basque Legends VARIATIONS OF ERRUA. / THE THREE BROTHERS, THE CRUEL MASTER, AND THE TARTARO. / THE TARTARO AND PETIT PERROQUET. / II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT.; lines 1205-1272 confidence: medium

The section title names the Heren-Suge as the seven-headed serpent; the passage reports Baring Gould's atmospheric reading: dragon as storm-cloud, maiden as earth, hero as sun, with St. George taking the solar hero's place.

The passage reports an interpretation identifying the dragon with the storm-cloud, the maiden with the earth, and the hero with the sun.
read in the book →

native american great lakes

Chippewa Music II BUKEAU OF AMERICAN ETHNOLOGY / THE TRAINING OF YOUNG WARRIORS / IN POSTURE OF LOOKING FOR THE ENEMY / RECOUNTING THE TAKING OF THREE SCALPS; lines 6920-7001 confidence: high

Rules in the recruits' camp include avoiding stepping over another's belongings; stepping over a gun is said to make it useless and brings punishment, and seeing a snake is considered a bad omen for a recruit.

The passage explicitly states that it was considered a bad omen for a recruit to see a snake.
read in the book →
Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 4917-5043 confidence: high

The note says the tale rests on the belief that it is not propitious to dream of or be visited by a water-serpent during a fast, and that disregarding sacred things causes lasting harm.

A water-associated manitou appears during a fast; the editor’s note frames this as a water-serpent visitation, and a Thunderer attacks it while both powers seek to influence the fasting man.
read in the book →
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 8683-8834 confidence: low

The manitous wonder why the old woman is delayed and send Garter-Snake to peep; Garter-Snake sees Wisa'ka pointing at him, and Wisa'ka invites him in to abundant food.

The manitous send Garter-Snake to look into the lodge, where he sees Wisa'ka and is invited to abundant food.
read in the book →
Fox Texts DIPHTHONGS. / AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1; lines 4155-4272 confidence: medium

The aged man opens a magic roll, takes out two snake-tails, ties one to each youth’s belt, and tells them to be brave and eager.

The protective objects tied to the youths’ belts are explicitly two snake-tails.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians CHILDREN, BIRTH AND NAMING CUSTOMS. / DREAM FASTING OF YOUTHS AND MAIDENS. / MENSTRUAL CUSTOMS. / GAMES.; lines 3286-3393 confidence: medium

Snow Snake: opposing sides play with heavy wagers using long straight rods carved to resemble snakes and thrown over snow and ice; former types included a plain straight form and a form with a raised snake-like head.

The snow-snake game uses long rods carved to resemble snakes, including a form with a raised snake-like head, thrown over snow and ice for distance.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4421-4534 confidence: high

A bark image is read as thunderers stalking prey and a thunderer pouncing upon an evil serpent that thunderers eat.

The thunderers pounce upon, eat, and slay evil serpents or snakes from the underworld to protect mankind.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4536-4628 confidence: low

A note states that Iroquois seem to conceive thunder as a man rather than a bird, while many concomitant beliefs, especially war against snakes, were identical.

A footnote states that Iroquois concomitant beliefs concerning thunder, especially war against snakes, were identical despite conceiving thunder as a man rather than a bird.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4715-4807 confidence: high

The Powers Below live in four tiers under the earth: white bear in the lowest as supreme leader with naked bear servant; underground panther with white beaver servant; white deer with black cat servant; horned snake with dog servant.

The horned hairy snakes live nearest the earth among under-earth powers, seek to destroy humans, and are opposed by thunderbirds.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4809-4899 confidence: high

A sorcerer claims serpent scale or flesh hidden in a medicine bag; isolated hills and wetlands are serpent homes; dream medicines, tobacco offering, and sung prayer enable contact with Mlsikinu'bikuk.

The sorcerer offers tobacco and prayer; the serpent appears and permits flesh to be removed for witchcraft without pain and is rewarded by tobacco.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4809-4899 confidence: high

The serpent appears and allows flesh removal; only a cedar knife works, iron and steel do not; the cedar knife has magic power because Ma'nabus used one; the serpent feels no pain and is rewarded by tobacco.

Mlsikinu'bikuk flesh cannot be cut by iron or steel knives but can be cut by a cedar knife with magic power associated with Ma'nabus.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4809-4899 confidence: high

Necromantic objects may be marked with horned snake drawings; Menomini stories tell of horned snakes kidnapping humans who later become horned snakes; myths also stress invulnerability and four horned snakes guarding sacred medicine beneath water.

The passage reports stories in which horned snakes kidnap human beings to whom they have taken a fancy, and the kidnapped persons eventually turn into horned snakes.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4809-4899 confidence: medium

Necromantic objects may be marked with horned snake drawings; Menomini stories tell of horned snakes kidnapping humans who later become horned snakes; myths also stress invulnerability and four horned snakes guarding sacred medicine beneath water.

One myth names four horned snakes as guardians of a sacred beneficial medicine beneath the water.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5000-5085 confidence: low

Footnotes cite Ojibway sources for related details, including the strawberry, and state that the Ojibway say the log is really a large serpent, probably also the Menomini conception.

A footnote reports that the Ojibway identify the log bridge as a large serpent and says this is probably also the Menomini conception.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5088-5172 confidence: medium

The lower powers are governed by a white bear in the fourth tier of the underworld, attended by a naked bear; other tiers contain a white panther and white beaver, a white deer and black wildcat, and horned hairy snakes next to earth; the feared lower god receives direct sacrifices.

Horned hairy snakes are located in the underworld tier next to the earth.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5174-5278 confidence: high

Missisauga Ojibway venerate thunderers and say they subsist on snakes; the passage notes variation among Saulteaux and Cree and reports Delaware thunder ideas with antipathy to horned snakes and rain-making by supposed serpent scales.

Thunder is repeatedly described as hostile to snakes, horned snakes, water monsters, or malignant underneath monsters.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5174-5278 confidence: high

Missisauga Ojibway venerate thunderers and say they subsist on snakes; the passage notes variation among Saulteaux and Cree and reports Delaware thunder ideas with antipathy to horned snakes and rain-making by supposed serpent scales.

Delaware medicinemen expose supposed horned-snake scales on stones near water, causing thunderclouds and rain, while risking lightning if the charm is not removed.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5436-5532 confidence: high

Good luck bundles contain medicines for hunting, love, witchcraft, and other needs; medicines cross between bundle types, and crow or rattlesnake skin may serve as protection against thieving witches in any sort of bundle.

Rattlesnake skin is named as a medicine protecting against thieving witches and as interchangeable across bundle types.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5712-5807 confidence: medium

The passage states that strategic tactics and sacred palladiums were derived from the Powers Above. In the mythic period, the sun and morningstar pity humans at war and summon swift-flying birds, buffalo, weasel, and pine snake to council.

The pine snake promises warriors skill to hide in undergrowth, spy on enemies, or escape under pressure.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5887-5978 confidence: medium

The bundle is to be used in a night approach to an enemy village with snake-like stealth; each warrior carries a medicine-bird image, wears a single quill feather, and is compared to an unhittable hummingbird and an unstrikable knife edge.

The attack is compared to the stealth of a snake, and the thunderers are said to feed on horned snakes of the underworld.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 6704-6836 confidence: medium

A note says crow is often included in war or other bundles as a guard against thieves, and rattlesnake may be included as protection from witches.

A note says crow may guard bundles against thieves and rattlesnake may protect against witches.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 6934-7051 confidence: medium

The cloud reference is explained as thunderers hiding behind clouds to kill snakes; when the eagle appears, it gives advice sufficient to win the day.

Thunderers are said to hide behind clouds in order to stalk and kill their enemies, the snakes.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 8354-8474 confidence: high

The bundle can destroy Misikinubikuk, or great hairy snakes. The sorcerer prepares a sapling with wetted leaves and medicine powder, thrusts it into the snake’s mouth or nostrils, kills it, and powders parts of its body to make medicine used against enemies by inhalation or drinking.

The bundle can destroy the Misikinubikuk or great hairy snakes; the sorcerer then uses parts of the snake to make medicine for harming enemies.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians ILLUSTRATIONS. / INTRODUCTION. / HOME LIFE OF THE MENOMINI. / SOCIAL ORGANIZATION.; lines 509-617 confidence: medium

Three thunderbirds drop from heaven, become men when they touch earth, live near a rock ledge by Lake Winnebago on underground bears and horned hairy snakes, and see a wigwam to the west; Nakatciskaw is addressed as chief.

The thunderbird-men eat underground bears and horned hairy snakes, and a note states that thunderbirds prey on underneath gods.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS. / DREAM FASTING OF YOUTHS AND MAIDENS.; lines 2744-2839 confidence: high

Lower powers are described as evil and include horned hairy snakes, underground bears, and panthers. Dreamers stop fasting and try again; acceptance of such dreams leads to sorcery, and a dream must be accepted if it occurs three times. Evil powers may also appear only as a voice and demand a secluded rendezvous.

Lower powers include horned hairy snakes and underground animals; their dreams are evil, often condemned, and acceptance is linked with becoming a sorcerer.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS. / DREAM FASTING OF YOUTHS AND MAIDENS.; lines 2942-3022 confidence: high

George Pamoh's grandfather fasts from boyhood, blackens his face with charcoal at puberty, fasts four days at a time repeatedly, is pitied by the gods, and receives from a shade a rattlesnake skin to use as a protective belt; he later turns it into a medicine bag.

A shade gives a rattlesnake skin to be used as a belt, protector, and guard for life; it is later made into a medicine bag.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS. / DREAM FASTING OF YOUTHS AND MAIDENS.; lines 3025-3123 confidence: low

A dreamer wakes without a belt and must go out, kill a snake, and make one; the text calls this the regular way.

The passage fragment says a dreamer must kill a snake and make a belt after waking without one.
read in the book →

bavili

At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER XIV / THE OMENS / XIV THE OMENS 139 / I40 AT THE BACK OF THE BLACK MAN'S MIND CHAP.; lines 7399-7450 confidence: medium

Men wearing the iron bracelet of Ngofo must ask themselves questions on meeting the snake, including questions about fresh-killed meat, knives, the rest day Nsona, menstruating women, and chili peppers.

The snake’s encounter causes Ngofo bracelet wearers to interrogate themselves about prohibited or morally charged acts, and the text states that the snake causes reflection and reason.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER XIV / THE OMENS / XIV THE OMENS 139 / I40 AT THE BACK OF THE BLACK MAN'S MIND CHAP.; lines 7399-7450 confidence: medium

Mbumba is described as a great snake found in wells, loving moisture and allied to Boma; women fear it and may run away, leaving fish, if they find it hidden in the well.

Mbumba is a well-dwelling moisture-loving snake; the name is linked to moisture and secret, women fear it at wells, and the text links it to marriage and smell through bracelet associations.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER XI / BIBILA, THE PHILOSOPHY OF THE GROVES / XI BIBILA, THE PHILOSOPHY OF THE GROVES 113 / XI BIBILA, THE PHILOSOPHY OF THE GROVES 115; lines 5994-6042 confidence: low

Mbamba is described as a tiny kernel containing the future palm tree's virtues and also as the coronella snake; Mbazu is glossed as fire and linked, as a power, to fusion or offspring of marriage.

Mbamba is explicitly described as also being the coronella snake.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa I40 AT THE BACK OF THE BLACK MAN'S MIND CHAP. / XIV THE OMENS 141 / LUAYI. / THE OMENS; lines 7557-7593 confidence: medium

“Omens. Colours of rainbow. Rainbow snakes. Mpilu.”

The passage explicitly lists “Rainbow snakes” after references to rainbow colours and omens.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa IHEMA / TRACES OF NKICI-ISM AMONG THE BINI / AT THE BACK OF THE BLACK MAN'S MIND CHAP. / XXI TRACES OF NKICI-ISM AMONG THE BINI 223; lines 11954-12007 confidence: medium

The passage lists Ukhure sticks, cowries, IGO, mats EWA, fishbones, a parrot tail feather, representations of the snake IKMWI and leopard Ogiame, and skulls of cows, dogs, and goats.

The passage lists a snake representation among ritual objects and describes two carved snakes on the temple door.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa INDEX / INDEX / INDEX / INDEX; lines 13843-14003 confidence: low

Animal-labeled entries include Maili (oyster), Mbamba snake, Mbambi Ngombi (monitor lizard), and Mboma (boa).

The index includes entries for Mbamba snake and Mboma (boa).
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa INDEX / INDEX / INDEX / INDEX; lines 14006-14152 confidence: low

Index entries include snake, monitor lizard, Mpili identified as a viper, Nduma snake, and Ndundo snake.

The index segment lists snake, named snake entries, and a viper entry.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa INDEX / INDEX / INDEX / INDEX; lines 14155-14315 confidence: low

Snake entries include Nlimba snake and Nsanda snake.

The index includes two snake entries: Nlimba snake and Nsanda snake.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa INDEX / INDEX / INDEX / INDEX; lines 14477-14634 confidence: medium

Entries include “Prayer for rain,” “Rain,” “making,” “Rainbow,” and “snake.”

The index lists rainbow snake and Sasa snakes.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa INDEX / INDEX / INDEX / INDEX; lines 14637-14779 confidence: low

Index entries include snakes, shark, spider, tortoise, turtle, whale, sheep, snail, fowl, and bush antelope.

The index includes an entry for snakes.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa INDEX / INDEX / INDEX / INDEX; lines 14782-14943 confidence: medium

“Xama (snake) ... Luayi ... Ngonzola”

The index includes Xama glossed as snake and a separate viper entry.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa INDEX / INDEX / T 2 / INDEX; lines 13023-13189 confidence: low

The index lists Boa and Bobo snakes.

The index lists boa and Bobo snakes.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa LUANGO AND THE BAVILI / CHAPTER II / ELECTION OF A KING IN THE KONGO / CH. II ELECTION OF A KING IN THE KONGO 9; lines 898-998 confidence: medium

A deep valley near Luango is called Bulu Nzimbu Xikoko, the valley of the fly and mosquito hand in hand; Xama Ngonzola, the evil rainbow-snake, rises from its depths, and the numbu is the valley’s sacred tree.

Xama Ngonzola is named as the evil rainbow-snake that rises from the depths of Bulu Nzimbu Xikoko valley.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa LUANJILI. / LUALI. / BUALI. / SACRED LANDS AND RIVERS; lines 6610-6663 confidence: high

Snakes in lower nature crawl, feel, and give birth, but the passage says attention should be directed to the symbolism of rainbow colours rather than to snake-like nature.

Snakes are named as crawling, feeling, reproducing beings that are at one with the lower nature of the addressed group.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa MUAMBA. / CHAPTER XIV / THE OMENS / XIV THE OMENS 139; lines 7348-7396 confidence: medium

The heading links snakes and colors of the rainbow with nerves, senses, and perceptions.

The section heading places snakes in connection with senses and perceptions; Mpili is tied to hearing, and Nduma is described as a deadly striking snake.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa NSEXI. / NVULI. / NZIKUNKONDO, / XV SACRED ANIMALS 163; lines 8732-8832 confidence: high

The text advises silence over false witness like turtle Nkufu, and warns not to let snake Mboma usurp conscience and tempt theft like the pig Ngulubu stealing mandioca.

The snake Mboma is explicitly described as usurping conscience and tempting a person to act like a thieving pig.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa THE OMENS / XIV THE OMENS 139 / I40 AT THE BACK OF THE BLACK MAN'S MIND CHAP. / XIV THE OMENS 141; lines 7453-7516 confidence: high

Mbamba is a green snake; Mbumba, Nduma, and Mpili are classed as BOBO, while Mbamba, Nsanda, and Nlimba are classed as Sasa.

Three named Sasa snakes are linked to sensory domains: Mbamba to touch, Nsanda to sight, and Nlimba to taste.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa THE OMENS / XIV THE OMENS 139 / I40 AT THE BACK OF THE BLACK MAN'S MIND CHAP. / XIV THE OMENS 141; lines 7453-7516 confidence: medium

Nsanda is a light-yellow snake about eight feet long, bites only those whose day has come, lives in grass, guards Lungululubu, and is linked to sight.

Nlimba guards palm nuts of certain trees so that people forbidden to eat them may not obtain them; Nsanda is also said to guard Lungululubu.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa THE OMENS / XIV THE OMENS 139 / I40 AT THE BACK OF THE BLACK MAN'S MIND CHAP. / XIV THE OMENS 141; lines 7453-7516 confidence: high

Xama is a red, seldom-seen, enormous woods snake, sometimes seen as part of a rainbow; if anyone kills it, the rains will not fall, and pieces are prized.

Xama is a great rare snake, and the passage states that if anyone kills it the rains will not fall.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa TRACES OF NKICMSM AMONG THE BINI / XXI TRACES OF NKICI-ISM AMONG THE BINI 227 / XXI TRACES OF NKICI-ISM AMONG THE BINI 229 / XXI TRACES OF NKICMSM AMONG THE BINI 231; lines 12337-12373 confidence: low

Okundia says he may not “eat” or marry snake and antelope Eruhe on his father's side, and Osuruhe on his mother's side.

Okundia says he may not eat or marry snake on his father's side.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa VIII NDONGOISM 95 / CHAPTER IX / CH. IX NKICI-ISM 97 / CONTENTS OF A SACRED GROVE.; lines 5087-5188 confidence: high

Each XIBILA has a name after its power; each rainwater XIBILA has a seawater mate; each contains a spring, lagoon, swamp, well, or similar feature connected with the home of its snake or Xama.

Each XIBILA is said to contain a spring, lagoon, swamp, or well connected with the home of its snake or Xama, and snake skins are listed among the contents.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XIII SACRED TREES 129 / I30 AT THE BACK OF THE BLACK MAN'S MIND CHAP. / K 2 / XIII SACRED TREES 133; lines 7005-7058 confidence: high

Kongo pipes show a palm tree, Nlimba coiled near the fruit, a well at the foot, and a gloss about a thirsty snake on high fearing the waters of the well.

The pipe image places the serpent Nlimba in the upper branches of a palm tree and a well at the tree's foot, with a gloss about the thirsty snake fearing the well water.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XIV THE OMENS 139 / I40 AT THE BACK OF THE BLACK MAN'S MIND CHAP. / XIV THE OMENS 141 / LUAYI.; lines 7518-7554 confidence: high

Nlimba grows into Ndundo and then Xama Luayi, the beneficent rainbow that drives away evil Xama Ngonzola; NSANDA grows into Nkula Ntieti and then Xama Ngonzola.

Named snakes are described as growing into other snakes and becoming named rainbows.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XV SACRED ANIMALS 151 / XV SACRED ANIMALS 153 / XV SACRED ANIMALS 155 / XV SACRED ANIMALS 157; lines 8396-8492 confidence: high

"Mboma the boa constrictor. Its skin is found in the XIBILA."

The boa constrictor's skin and the spitting viper's skin are in the XIBILA, and the Mpili viper is held in great respect and protected from disturbance.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XV SACRED ANIMALS 165 / CHAPTER XVI / CH. XVI NZAMBI (GOD), THE WORD NKICI, ETC. 167 / XVI NZAMBI (GOD), THE WORD NKICI, ETC. 169; lines 8997-9082 confidence: high

Categories are connected with senses, colours, and rainbow snakes; the order of families is given by spectral colours and compared in certainty to the order of seasons.

The passage states that categories connect with senses, colours, and rainbow snakes, with family order given by spectral colours.
read in the book →

kikuyu

With a Prehistoric People: The Akikuyu of British East Africa A TALE WHICH INCULCATES KINDNESS TO ANIMALS / THE GIRL AND THE DOVES / THE STORY OF THE GREEDY HYENA / THE ELEPHANTS AND THE HYENAS; lines 18261-18389 confidence: high

The section glosses the rainbow term as Snake-Rain and describes the Rainbow as a predatory monster living in water; local narrators say a bad beast lives in a pool below Sagana falls, comes out at night, climbs a tree, eats people, and travels by water to Lake Naivasha and back.

The rainbow is glossed as Snake-Rain, described as a predatory monster living in water, visually compared to a snake-like body, and said to eat people and livestock.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa A TALE WHICH INCULCATES KINDNESS TO ANIMALS / THE GIRL AND THE DOVES / THE STORY OF THE GREEDY HYENA / THE ELEPHANTS AND THE HYENAS; lines 18391-18414 confidence: medium

The Kikuyu name Mukun'ga M'bura is retained, and the monster is said sometimes to figure as a man and sometimes as a snake.

The source states that the monster sometimes figures as a man and sometimes as a snake.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa ANOTHER EARLY FORM OF CATALAN HEARTH / FIRST AOE OF IRON MAKING. / APPENDIX V / STUDY OF RELIGIONS 359; lines 20372-20435 confidence: high

The snake is described as simply unlucky, with N'gSma no longer in question; the uncanny beast can spoil a projected journey, and the author places these facts in one theoretical context with N'gSma beliefs.

The snake is described as unlucky and able to spoil a projected journey, without being explained by N'gSma.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa BIBLIOGRAPHY / PAPERS AND NOTES WHICH SPECIALLY DEAL WITH THE / AKIKUYU / BIBLIOGRAPHY 365; lines 20637-20669 confidence: low

“C. M. S. Proceedings, 1904, 1905, 1906. See ‘British East Africa, Kenia Province.’ Contain information about Snake - worship as reported by A. W. McGregor.”

The passage explicitly notes information about “Snake-worship” in C.M.S. Proceedings, reported by A. W. McGregor.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa CEREMONIAL DRINKING FEAST 235 / SNAKE WORSHIP / CONCEPTION OF THE SOUL / SPIRITS 241; lines 15700-15779 confidence: high

Hyenas contain N'goma; a hyena dropping excrement in a homestead prompts a Kiama rite with a goat; kites contain spirits; accounts vary about the mongoose; snake appearances are unlucky and can stop a journey.

A snake in the fields is unlucky, and a sizeable snake crossing a traveller's path makes him go back.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa CONTENTS / PART III / RELIGION / FOLKLORE; lines 1118-1223 confidence: medium

"The Snake from the Great Water"

The contents list a tale titled with a snake from the Great Water.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa GLOSSARY / MU-KU'-YU. / RU-SU'-KU. / GLOSSARY; lines 21215-21412 confidence: medium

“Snake worship .... I-TWi'-KA.”

The glossary contains a direct entry for “Snake worship,” giving a Kikuyu term for the practice.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa GLOSSARY / U'-MU . / U'-TA . / INDEX; lines 22534-22729 confidence: medium

"at snake festival"

The index lists avoidance at a snake festival.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa I-GAN-GA / I-LI-MA / I-LI-MA / I-LI-MA YA N'GA-RA; lines 21736-21808 confidence: high

A religious cult. Snake worship.

The glossary entry explicitly gives a religious cult identified as snake worship.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa INDEX / INDEX / INDEX / INDEX; lines 23267-23449 confidence: high

Festival of snake worship, 237. See also Ceremonies, Feasts.

The index explicitly lists a festival of snake worship under ceremonial or feast-related topics.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa INDEX / INDEX / INDEX / INDEX; lines 23452-23647 confidence: medium

Horns are listed as played at circumcision and used in a festival of snake.

Horns are indexed as used in a festival of snake.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa INDEX / INDEX / INDEX / INDEX; lines 23650-23840 confidence: low

Mr. M'Gregor is cited on snake worship and on totems.

A cited index entry refers to snake worship.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa INDEX / INDEX / INDEX / INDEX; lines 24201-24371 confidence: high

The index lists rainbow beliefs and folktales; the rainbow is personified as a man or snake and as a monster, and rainbow stories have a distribution entry.

The rainbow is indexed as personified as a man or snake and as a monster, with beliefs and folktales concerning it.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa INDEX / INDEX / INDEX / INDEX; lines 24374-24560 confidence: medium

Snake entries include rainbow personified as a snake, sacred snake, snake story, superstition regarding snakes, and snake worship.

The index clusters snake worship, sacred snake, snake story, superstition, and rainbow personification as a snake.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa IXSIDE / PLATE LXXXV. / PLATE LXXXVII. / R.ATTLE I.; lines 9069-9255 confidence: high

The captions list much rain, a rainbow, a snakes' home, three snakes coming out of the home, two large outside snakes, a center tree snake, a small animal named n'jar-ga-'zi, and a shamba snake.

The passage lists a snakes' home and three snakes coming out of it, including two large snakes and a center tree snake.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa PART II / CONTENTS / PART III / RELIGION; lines 1035-1116 confidence: medium

A heading lists “Snake Worship.”

A contents heading explicitly lists “Snake Worship.”
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa PRELIMINARY PRAYER 231 / SACRIFICIAL FEAST 233 / CEREMONIAL DRINKING FEAST 235 / SNAKE WORSHIP; lines 15546-15622 confidence: high

Local semi-secret societies in German and British East Africa are said to have snake worship in common; in Karuri's country the cult Ai-twi-ka includes many adherents, and disrespect incurs penalties.

The passage explicitly describes local semi-secret societies whose common feature is snake worship and identifies Ai-twi-ka as such a cult.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa PRELIMINARY PRAYER 231 / SACRIFICIAL FEAST 233 / CEREMONIAL DRINKING FEAST 235 / SNAKE WORSHIP; lines 15546-15622 confidence: high

N'da-ma-thi-a is a very big and long snake living in the Ma-thi-oy-a River under Mu-tha-ka's charge; festival contributions of oxen, sheep, and honey are brought, part dedicated to the snake, and honey made into beer.

Offerings are dedicated to N'da-ma-thi-a, and a sacrifice of meat, bananas, beer, and other items is floated in a goat trough to the snake's watery abode.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa PRELIMINARY PRAYER 231 / SACRIFICIAL FEAST 233 / CEREMONIAL DRINKING FEAST 235 / SNAKE WORSHIP; lines 15546-15622 confidence: medium

N'da-ma-thi-a is a very big and long snake living in the Ma-thi-oy-a River under Mu-tha-ka's charge; festival contributions of oxen, sheep, and honey are brought, part dedicated to the snake, and honey made into beer.

The festival involves dedicated offerings to the snake and is considered to ensure plentiful rain and protection from various ills.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa PRELIMINARY PRAYER 231 / SACRIFICIAL FEAST 233 / CEREMONIAL DRINKING FEAST 235 / SNAKE WORSHIP; lines 15546-15622 confidence: medium

When the snake is intoxicated, one man pulls out its hairs, which are used as charms; the ceremony ends with singing, and secrecy is maintained because participants say disclosure would make them 'surely die.'

After the snake becomes intoxicated, hairs are pulled from it and used as charms.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa PRELIMINARY PRAYER 231 / SACRIFICIAL FEAST 233 / CEREMONIAL DRINKING FEAST 235 / SNAKE WORSHIP; lines 15546-15622 confidence: medium

The festival is said to be associated with the rainy season and the rainbow, to ensure plentiful rain, and to protect from ills; the passage also states that rainbow-snake connections appear in various folk tales.

The festival is associated with the rainbow, and the passage states that a connection between rainbow and snake is shown in various folk tales.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa THE GIANT OF THE GREAT WATER 309 / THE GIANT OF THE GREAT WATER / THE GIANT OF THE GREAT WATER 311 / THE SNAKE FROM THE GREAT WATER; lines 18534-18564 confidence: low

Title: “THE SNAKE FROM THE GREAT WATER”; the tale is said to be told by Mo-s6-Ni, a young woman and relative of Chief N'DuiNi.

The tale title names a snake from the Great Water.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa THE GIANT OF THE GREAT WATER / THE GIANT OF THE GREAT WATER 311 / THE SNAKE FROM THE GREAT WATER / SNAKE FROM THE GREAT WATER 313; lines 18567-18638 confidence: high

Washuma warns Wadua not to go out at night; she says a great animal like a snake comes every night to kill and eat oxen, and the animal Mukun'ga M'bura has its home in the water.

Mukun'ga M'bura is a snake-like animal from the water that kills cattle, and Wadua kills it with a spear before asking for Washuma as wife.
read in the book →

native american plateau

Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 195 / MYTHS OF THE MODOCS 197 / MYTHS OF THE MODOCS 199; lines 10299-10398 confidence: high

After the elder sister runs away, Wamanik becomes a nice-looking man, says he is a spirit of the earth, says he can be many things and can turn to a snake, asks the younger girl to be his wife, and turns back into a snake when others approach.

Wamanik identifies himself as capable of being many things, says he can turn to a snake, appears as a man, and later turns into a snake and goes underground when angry or unseen.
read in the book →
Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 61 / MYTHS OF THE MODOCS 63 / MYTHS OF THE MODOCS 65; lines 3824-3922 confidence: medium

Wewenkee sends Snoutiss to observe Keis, then rubs himself in dirt, withdraws his promised help to the ground, and says Snoutiss will be a little snake.

Wewenkee tells Snoutiss that hereafter he will be only a little snake and blow with his mouth.
read in the book →
Myths of the Modocs ILYUYU AND KULTA'S SISTERS / CHARACTERS / MYTHS OF THE MODOCS 335 / MYTHS OF THE MODOCS 337; lines 17466-17537 confidence: high

Kulta builds a big fire and burns his sisters' bones and sacks of dried snake heads and frog heads.

The passage explicitly says that some revived snakes escaped from the fire among the rocks, and that this is why there are many snakes in the world now.
read in the book →
Myths of the Modocs ILYUYU AND KULTA'S SISTERS / CHARACTERS / MYTHS OF THE MODOCS 335 / MYTHS OF THE MODOCS 337; lines 17466-17537 confidence: high

While the woman pokes ashes, a rattlesnake springs at her; Kulta hears its rattle and strikes it with a pole. The woman vomits snake skin, fish skin, and snake-head pieces; Kulta comments on women eating snake heads.

The woman kills the rattlesnake and declares that rattlesnakes will reveal their location, be killed with stones, and not have their heads eaten.
read in the book →
Myths of the Modocs MYTHS OF THE MODOCS 101 / MYTHS OF THE MODOCS 103 / MYTHS OF THE MODOCS 105 / MYTHS OF THE MODOCS 107; lines 5725-5825 confidence: high

Wamanik circles the world and presses in the landscape; the elder nephew kills him with an arrow, cuts his body apart, the pieces become rocks and a mountain, and his spirit becomes a snake.

The elder nephew kills Wamanik, cuts his body into pieces that become rocks and a great mountain, and Wamanik's spirit emerges as a snake.
read in the book →
Myths of the Modocs MYTHS OF THE MODOCS 101 / MYTHS OF THE MODOCS 103 / MYTHS OF THE MODOCS 105 / MYTHS OF THE MODOCS 107; lines 5725-5825 confidence: medium

The boys drink where water flows from two holes in a rock; the elder names it Gadum, and after a little snake enters the spring the younger says future snakes there will scare strangers who come to drink.

A little snake enters the spring, and the younger boy says that in later times the snakes there will show themselves and scare strangers who come to drink.
read in the book →
Myths of the Modocs MYTHS OF THE MODOCS 193 / CEDAR BIRD'S DAUGHTERS MARRY BULL / SNAKE / CHARACTERS; lines 9966-10079 confidence: medium

The opening title states: "CEDAR BIRD'S DAUGHTERS MARRY BULL SNAKE."

The title says Cedar-bird's daughters marry Bull Snake, and the character list includes Bull Snake and Rattlesnake.
read in the book →
Myths of the Modocs MYTHS OF THE MODOCS 195 / MYTHS OF THE MODOCS 197 / MYTHS OF THE MODOCS 199 / MYTHS OF THE MODOCS 201; lines 10401-10478 confidence: high

Wiskak says she will turn the daughters into snakes, describes how they will be treated and bite people, turns them into snakes, and calls out that Wamanik will never be a man again but will be a snake.

Wiskak threatens the daughters with snake form, turns them into snakes, and declares Wamanik will never be a man again but will be a snake.
read in the book →
Myths of the Modocs MYTHS OF THE MODOCS 223 / MYTHS OF THE MODOCS 225 / MYTHS OF THE MODOCS 227 / CHARACTERS; lines 11716-11866 confidence: medium

Character list: Djiudjau/Flying Squirrel; Tcofiks/Crane; Gak/Crow; Tusasds/Joker (Skunk); Gapni/Louse; W41wil6gas/Butterfly; Juljulcus/Cricket; Wimanik/Bull Snake; Kabkaas/Stork; Weketas/small green Frog; Kai/Rabbit; Wekwek/Magpie; Kdwhas/Blackbird; Wiskak/Cedar-bird; K6kina/Lizard; Wisnik/Garter Snake; KIskina/Beetle; W<iMtska/black Marten; Lein£is/Thunder; Wus/Fox; L61uk/Fire.

The character list glosses Wimanik as Bull Snake and Wisnik as Garter Snake, and the following narrative centers on Wamanik/Wimanik.
read in the book →
Myths of the Modocs MYTHS OF THE MODOCS 229 / MYTHS OF THE MODOCS 231 / MYTHS OF THE MODOCS 233 / MYTHS OF THE MODOCS 235; lines 12184-12286 confidence: high

When the girls are asleep, Wus makes many of Wamanik's kin by wishing hard and hangs them on the bushes. The eldest sister dreams of snakes, wakes, sees them, and screams.

Wus makes Wamanik's kin by wishing and hangs them near the sleeping girls; the eldest sister dreams of snakes and sees them when she wakes.
read in the book →
Myths of the Modocs MYTHS OF THE MODOCS 231 / MYTHS OF THE MODOCS 233 / MYTHS OF THE MODOCS 235 / MYTHS OF THE MODOCS 237; lines 12289-12388 confidence: medium

The sisters repeatedly dream of snakes and wake to snakes around them. The young man leaves with his father to visit Wulkutska, and the mother says the father and brother left because the sisters scream, keep them awake, refuse instruction, and trouble is coming.

The sisters suffer snake dreams and waking snakes; a witness says the bright-blanketed man is angry because they will not marry him; Wamanik threatens to kill or change them, and the final paragraph says the snakes were put there by Wimanik.
read in the book →
Myths of the Modocs MYTHS OF THE MODOCS 231 / MYTHS OF THE MODOCS 233 / MYTHS OF THE MODOCS 235 / MYTHS OF THE MODOCS 237; lines 12289-12388 confidence: high

The girls change into flying squirrels and go east. As they fly, snakes fall from their mouths and hearts; these are the snakes Wimanik had put there. The snakes run in every direction, explaining why there are many snakes now.

After the girls become flying squirrels, snakes fall from their mouths and hearts, scatter in every direction, and the passage states this is why there are many snakes now.
read in the book →
Myths of the Modocs MYTHS OF THE MODOCS 299 / MYTHS OF THE MODOCS 301 / MYTHS OF THE MODOCS 303 / MYTHS OF THE MODOCS 305; lines 15955-16048 confidence: high

Keis tries to take meat from W6n's leg; Tcuskai arrives tired, removes him repeatedly, throws him over a mountain, pounds his head flat, and the passage explains rattlesnake flat heads from this event.

Tcuskai pounds Keis's head flat, and the narration explicitly says this is why rattlesnakes have flat heads.
read in the book →
Myths of the Modocs MYTHS OF THE MODOCS 329 / MYTHS OF THE MODOCS 331 / ILYUYU AND KULTA'S SISTERS / CHARACTERS; lines 17275-17362 confidence: high

Kulta's wife visits her parents with goods Kulta paid for her; her brother wants to go home with her, and she warns of snake and frog heads, danger if he will not eat, and bad women; she instructs him to use balls made from tula straws on the dish.

The visiting brother is warned that the household eats snake and frog heads and that refusal to eat may lead to death; he is then served a dish of snake heads and threatened.
read in the book →
Myths of the Modocs MYTHS OF THE MODOCS 61 / MYTHS OF THE MODOCS 63 / MYTHS OF THE MODOCS 65 / MYTHS OF THE MODOCS 67; lines 3925-3967 confidence: high

An unnamed antecedent becomes a common little snake; W6wenkee turns himself into a whipsnake.

The passage includes an unnamed figure becoming a small snake, W6wenkee becoming a whipsnake, and Keis' pieces becoming rattlesnakes.
read in the book →
Myths of the Modocs MYTHS OF THE MODOCS 61 / MYTHS OF THE MODOCS 63 / MYTHS OF THE MODOCS 65 / MYTHS OF THE MODOCS 67; lines 3925-3967 confidence: high

The brothers shoot Keis; the eldest pounds his head with a tree stump until he dies; they cut him into pieces, scatter the pieces, and the pieces become rattlesnakes.

Keis is killed, cut into small pieces, and the pieces become rattlesnakes after being thrown over the rocks.
read in the book →
Myths of the Modocs MYTHS OP THE MODOCS 221 / MYTHS OF THE MODOCS 223 / MYTHS OF THE MODOCS 225 / MYTHS OF THE MODOCS 227; lines 11693-11713 confidence: low

"SNAKE TRIES TO MARRY SQUIRREL'S DAUGHTERS"

The following heading states that Snake tries to marry Squirrel's daughters.
read in the book →
Myths of the Modocs SNAKE / CHARACTERS / MYTHS OF THE MODOCS 195 / MYTHS OF THE MODOCS 197; lines 10193-10296 confidence: high

Wamanik wants the younger sister “for a wife” and “took hold of her heart” so she would not be frightened.

Wamanik desires the younger sister as a wife, follows her to a spring, and appears there in the form of a snake.
read in the book →
Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 2584-2708 confidence: high

Coyote sends two daughters to marry distant hunters and gives them two guardian dogs, identified as the Grizzly Bear and the Rattlesnake; the women calm the dogs with chewed red ochre and become the hunters' wives.

The Grizzly Bear and Rattlesnake are given as guardian dogs; when the women cry for help, they signal danger, are released, and kill the Cannibal.
read in the book →
Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7675-7792 confidence: high

The young man receives rattlesnake teeth made into arrow-points, returns home, and later burns the old man’s cottonwood-leaf points, proving them to be leaves.

The successful arrows use rattlesnake teeth as points, and the bear feels every arrow once these are used.
read in the book →
Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 8027-8151 confidence: medium

The mother tells the elder brother to step on the younger boy's stomach; snakes, frogs, lizards, and other reptiles come out and run off, and the boy never again sings “Oali, oali.”

Snakes, frogs, lizards, and other reptiles emerge from the younger boy's stomach after it is stamped on.
read in the book →
Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 2407-2539 confidence: medium

Rattlesnake sings, "Where I shoot my arrows, there is the sunflower's shade," and threatens to put cheat-grass into a challenger.

Rattlesnake threatens a challenger with cheat-grass and biting, while Raccoon challenges him and predicts Rattlesnake's eye-whitening and death.
read in the book →

ganda

The Baganda: An Account of Their Native Customs and Beliefs CHAPTER II. / CHAPTER IV. / CHAPTER VI. / CONTENTS XV; lines 409-469 confidence: medium

Religion contents name Mukasa, Kibuka, Nende, a god of plague, a god of the chase, Katonda as earth god, tree and hill spirits, a python god, and forest gods.

The contents list a python god among religious topics.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs CHAPTER IV. / CHAPTER VI. / CONTENTS XV / CHAPTER XII.; lines 471-523 confidence: high

Chapter XVII is listed as 'Folklore' and names the legend of Kintu, the story of Mpobe, animal-pair tales, Sesota the large snake, Kiwobe and his sheep, paired named figures, and proverbs.

The folklore contents include 'Sesota, the large snake.'
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs I GENERAL SURVEY OF THE COUNTRY, ETC. 13 / THE BAGANDA / CHAP. / I GENERAL SURVEY OF THE COUNTRY, ETC 15; lines 1410-1455 confidence: high

People fear thieves and place fetiches in the roof over the door; a story says a thief leaving with stolen goods is confronted by a snake sent by the fetich and then caught and flogged by the owner.

A snake sent by the fetich confronts a thief leaving with stolen property, leading to the thief's capture and flogging.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs INDEX / I 303 . / INDEX / INDEX; lines 32579-32743 confidence: medium

"Fetich Luboa"; "Luzalo"; "made to represent a serpent"; "Mbagwe"; "Nambaga"; "Seniwinia"; "Zinga"

One fetich is indexed as made to represent a serpent.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / I 303 . / INDEX; lines 32406-32576 confidence: high

Duties are listed for a newly elected king, boys, clan chiefs, Kibuka, medicine men, mourners, Mukasa's priests, the python god, temple slaves, the father of twins, the god of the chase, the Katikiro, vestal virgins, and wives.

The index explicitly lists duties of the python god.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / INDEX / INDEX; lines 33404-33553 confidence: medium

Entries include: 'Medium becoming possessed by a god,' 'giving oracles when standing on thorns,' 'of a crocodile god,' 'of a leopard,' 'of Mbajwe,' and 'of the Python god.'

The Python god is listed as having a medium and as related to Mukasa.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / INDEX / INDEX; lines 33743-33917 confidence: medium

The index names a python god, the god's food, and the god conferring boons.

The index identifies a python god and explicitly notes the god conferring boons.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / INDEX / INDEX; lines 34084-34244 confidence: low

The index lists story titles involving the cat and fowl, dog and leopard, hare and elephant, Kiwobe and his sheep, leopard and hare, lion and cow, lion and crocodile, Sesota the large snake, bats hanging head downwards, and other named tales.

A story title names Sesota as the large snake.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / INDEX / INDEX; lines 34247-34401 confidence: medium

Index lists temple drums, temple enclosure, a temple for the King's jawbone, temple functions, functions of Mukasa, the temple of the python god, temple structures, and temples destroyed by King Kyabagu.

The index names the python god in connection with temple functions or a temple.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 295 / IX RELIGION 297 / IX RELIGION 299 / IX RELIGION 301; lines 15936-16021 confidence: medium

Nalwanga, Mukasa’s chief wife, has a temple near Mukasa’s, a medium named Sirkvao, rites performed by Mukasa’s priests, and a function of helping childless women become mothers.

Nalwanga both assists childless women and is said to have been a pythoness from Banga.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 313 / IX RELIGION 315 / IX RELIGION 317 / IX RELIGION 319; lines 16723-16814 confidence: high

The python god Selwanga has a temple in Budu by the river Mujuzi on the shore of Lake Victoria Nyanza, in Bulongo forest; it is conical and built by the Heart Clan, who supply priests and the medium.

Selwanga is called a python god and the temple interior is arranged for a huge snake to lie there.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 315 / IX RELIGION 317 / IX RELIGION 319 / IX RELIGION 321; lines 16817-16904 confidence: high

The python had access to the temple, a medium lived opposite it, Nazhnba fed it fresh milk in a wooden bowl, and it ate fowls and goats tied to stakes before returning to the temple.

The temple python is treated as a deity, given daily milk, and supplied with fowls and goats tied for it to devour.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 315 / IX RELIGION 317 / IX RELIGION 319 / IX RELIGION 321; lines 16817-16904 confidence: medium

The python was regarded as giver of children; young couples and sterile women came for blessing and brought offerings including beer and goats.

The python is called the giver of children; couples, sterile women, and the King seek its blessing for childbirth, and births require thank-offerings.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 319 / IX RELIGION 321 / IX RELIGION / IX RELIGION 327; lines 17087-17178 confidence: high

Mbajwe is described as the king's chief fetich with a temple, priest, female medium, serpent-like rope body, clay serpent-head, stool, guardian Katambala, and clan-based carriers and ritual personnel.

Mbajwe is the king's chief fetich and is made of rope in imitation of a serpent with a clay serpent-head.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs M M 2 / INDEX / INDEX / I 303 .; lines 32249-32403 confidence: medium

“Death ... the war god”; “Dress ... of priests”; “the priest of the python god”; “worn by Gulu's priests.”

The index explicitly mentions the priest of the python god.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs M 2 / VI THE CLANS AND THEIR TOTEMS 165 / VI THE CLANS AND THEIR TOTEMS 167 / VI THE CLANS AND THEIR TOTEMS 169; lines 8486-8586 confidence: high

Mukasa had small hill temples with priests and mediums; Bulonge had a temple to the great snake Salajuanga with a Heart Clan priest and medium; the clan made baskets and paid tribute in baskets and fish from the sacred Mujuzi river.

The Heart Clan has a temple to the great snake Salajuanga, served by a priest and medium from the clan.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / TREES. / I GENERAL SURVEY OF THE COUNTRY, ETC. 17; lines 1458-1568 confidence: high

A man turns back or defers travel after meeting a woman just after setting out, sneezing while preparing, a snake crossing the path, dragging feet, feeling unwell, warnings from family dreams, a bird flying over the path in early morning, or a rat crossing the path.

A snake crossing the traveller's path causes him to turn back and is explicitly associated with the rope of an arresting guard.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs THE CLANS AND THEIR TOTEMS / VI THE CLANS AND THEIR TOTEMS 135 / VI THE CLANS AND THEIR TOTEMS 137 / VI THE CLANS AND THEIR TOTEMS 139; lines 6913-7027 confidence: medium

Items 21-28 list the Bushbuck, Dog, Jackal, Cephalopus, Roebuck, Hippopotamus, Genet, and Heart clans with their second totems.

The Jackal clan's second totem is the Puff Adder.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs XVII FOLKLORE 469 / XVII FOLKLORE 471 / XVII FOLKLORE 473 / XVII FOLKLORE 475; lines 23404-23487 confidence: high

The tale of Sesota begins with a python named Kalungu, described as very large and fierce, killing people so that no one can destroy him.

The python Kalungu is a large fierce serpent who has killed the people in the area and resisted previous attempts to kill it.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs XVII FOLKLORE 469 / XVII FOLKLORE 471 / XVII FOLKLORE 473 / XVII FOLKLORE 475; lines 23404-23487 confidence: high

At a royal reception the King hears about the serpent; an unnamed man volunteers and requests a water-pot, beads, copper and ivory bracelets, and a boy carrier.

The man presents the water-pot as holding royal ornaments, lures the python inside, and covers it to capture the serpent.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs XVII FOLKLORE 469 / XVII FOLKLORE 471 / XVII FOLKLORE 473 / XVII FOLKLORE 475; lines 23404-23487 confidence: medium

At court the man is announced as having brought the python in the water-pot, explains how he caught it, and the King orders firewood for burning it.

After the python is brought to court, the King orders firewood and the passage says the python is burned.
read in the book →

korean

Corea, the Hermit Nation CHAPTEE VL / CHAPTER VII. / CHAPTER yni. / JAPAN AND COREA.; lines 2030-2062 confidence: medium

Susanoo rescues a maiden doomed to be devoured by an eight-headed dragon, described as an emblem of water; the passage compares this to human sacrifices to the sea on the Corean coast.

Susanoo rescues a maiden doomed to be devoured by an eight-headed dragon, which is identified as a water emblem.
read in the book →
Corea, the Hermit Nation CHAPTER XXXIX. / CHAPTER XL. / PBBSECUTION AND MARTYRDOM. / PERSECUTION AND MARTYRDOM. 357; lines 13814-13897 confidence: medium

The king's letter defends orthodoxy, calls Christians a monstrous barbarous sect, and says they 'have interlaced themselves as a serpent and knotted themselves together like a cord.'

The king's quoted letter depicts Christians as interlaced like a serpent and knotted like a cord.
read in the book →
Corea, the Hermit Nation CHAPTER XXXm. / SHAMANISM AND MYTHICAL ZOOLOGY. / SHAMANISM AND MYTHICAL ZOOLOGY. 301 / SHAMANISM AND MYTHICAL ZOOLOGY. 303; lines 11588-11597 confidence: low

Korean imagination is said to include mythical creatures in the forms of fishes and serpents.

The passage says Korean imagination includes mythical creatures in serpent form.
read in the book →
Corea, the Hermit Nation OUT-DOOR LIFE. -CHARACTERS AND EMPLOYMENTS. 291 / CHAPTER XXXm. / SHAMANISM AND MYTHICAL ZOOLOGY. / SHAMANISM AND MYTHICAL ZOOLOGY. 301; lines 11436-11499 confidence: medium

The riong or dragon is described as one of four supernatural or spiritually endowed creatures and as embodying motion, change, offensive and defensive power, animal features, and serpent attributes.

The dragon has serpent attributes, is associated with water and clouds, embodies atmospheric moisture, and produces wind and rain in one of its forms.
read in the book →
Corea, the Hermit Nation SHAMANISM AND MYTHICAL ZOOLOGY. / SHAMANISM AND MYTHICAL ZOOLOGY. 301 / SHAMANISM AND MYTHICAL ZOOLOGY. 303 / SHAMANISM AND MYTHICAL ZOOLOGY.; lines 11600-11686 confidence: medium

The i-sium is called a colossal imaginary marine creature, compared to the Japanese earthquake-fish and tentatively to the sea-serpent as a symbol of vastness and uncertainty.

The i-sium is described as a colossal imaginary marine creature and is tentatively connected by the author to the sea-serpent as a symbol of vastness and uncertainty.
read in the book →
Corea, the Hermit Nation SHAMANISM AND MYTHICAL ZOOLOGY. / SHAMANISM AND MYTHICAL ZOOLOGY. 301 / SHAMANISM AND MYTHICAL ZOOLOGY. 303 / SHAMANISM AND MYTHICAL ZOOLOGY.; lines 11600-11686 confidence: high

Trees are reverenced as spirit abodes; snakes are fed, venerated, and worshipped as household guardian genii; the epkuron-gi presides over families and is an omen of blessing.

Snakes are fed, venerated, and worshipped as guardian genii of households, and the epkuron-gi's presence is welcomed as an omen of blessing.
read in the book →
Corea, the Hermit Nation SHAMANISM AND MYTHICAL ZOOLOGY. / SHAMANISM AND MYTHICAL ZOOLOGY. 301 / SHAMANISM AND MYTHICAL ZOOLOGY. 303 / SHAMANISM AND MYTHICAL ZOOLOGY.; lines 11600-11686 confidence: high

A long-lived serpent, especially one thousand years old, is believed to carry a precious glistening jewel, ya-kang-chiu, in its head.

A serpent is believed to live one thousand years and then bear a glistening jewel in its head.
read in the book →
Corea, the Hermit Nation SHAMANISM AND MYTHICAL ZOOLOGY. / SHAMANISM AND MYTHICAL ZOOLOGY. 301 / SHAMANISM AND MYTHICAL ZOOLOGY. 303 / SHAMANISM AND MYTHICAL ZOOLOGY.; lines 11600-11686 confidence: high

The guardian serpent is represented as double-winged, fork-tongued, cloud-flying, and protective; the illustration is copied from a Korean mountaineer war-flag used in 1871.

The guardian serpent is represented as double-winged, flying among clouds, and protecting worshippers by pursuing enemies.
read in the book →
Corea, the Hermit Nation SHAMANISM AND MYTHICAL ZOOLOGY. / SHAMANISM AND MYTHICAL ZOOLOGY. 301 / SHAMANISM AND MYTHICAL ZOOLOGY. 303 / SHAMANISM AND MYTHICAL ZOOLOGY.; lines 11600-11686 confidence: high

Fear of serpents underlies worship and precautions; black snake, salmo viper, taimang serpent, and snake-bane flower are described.

Fear of serpents is linked to worship; the salmo viper is dangerous, and the snake-bane flower is believed to repel reptiles.
read in the book →
Korean Folk Tales - Imps, Ghosts and Fairies AN ENCOUNTER WITH A HOBGOBLIN 143 / AN ENCOUNTER WITH A HOBGOBLIN 145 / THE SNAKE'S REVENGE / THE SNAKE'S REVENGE 147; lines 4463-4526 confidence: high

The man tells the snake that it became his son to take revenge and kill him, says it has returned to its original shape, and proposes that they become friends.

The man says the snake became his son in order to kill him and take revenge, and the note states that the snake took revenge through transmigration of its soul.
read in the book →
Korean Folk Tales - Imps, Ghosts and Fairies AN ENCOUNTER WITH A HOBGOBLIN / AN ENCOUNTER WITH A HOBGOBLIN 143 / AN ENCOUNTER WITH A HOBGOBLIN 145 / THE SNAKE'S REVENGE; lines 4432-4460 confidence: medium

A great snake attempts to pass through the Water Gate; its head passes the bars, but its larger body is stuck.

A great snake tries to pass through the Water Gate bars but becomes trapped there.
read in the book →
Korean Folk Tales - Imps, Ghosts and Fairies AN ENCOUNTER WITH A HOBGOBLIN / AN ENCOUNTER WITH A HOBGOBLIN 143 / AN ENCOUNTER WITH A HOBGOBLIN 145 / THE SNAKE'S REVENGE; lines 4432-4460 confidence: high

The soldier shoots the snake in the head with an arrow; it dies, and he draws it out, pounds it into pulp, and leaves it.

The archer shoots the trapped snake in the head, causing its death, and destroys the body further.
read in the book →
Korean Folk Tales - Imps, Ghosts and Fairies AN ENCOUNTER WITH A HOBGOBLIN / AN ENCOUNTER WITH A HOBGOBLIN 143 / AN ENCOUNTER WITH A HOBGOBLIN 145 / THE SNAKE'S REVENGE; lines 4432-4460 confidence: low

“THE SNAKE'S REVENGE”

The title names the tale as the snake's revenge, and the killing of the snake is followed by the birth of a son who fears and hates the father.
read in the book →
Korean Folk Tales - Imps, Ghosts and Fairies THE LITERARY MAN OF IMSIL 57 / THE SOLDIER OF KANG-WHA / THE SOLDIER OF KANG-WHA 59 / CURSED BY THE SNAKE; lines 1863-1885 confidence: low

“CURSED BY THE SNAKE”

The title explicitly names a snake curse.
read in the book →
Korean Folk Tales - Imps, Ghosts and Fairies THE SNAKE'S REVENGE / THE SNAKE'S REVENGE 147 / THE SNAKE'S REVENGE 149 / THE BRAVE MAGISTRATE; lines 4529-4564 confidence: medium

Closing reflection: revenge against a lawless wrongdoer, stories of the snake, and regret that the governing law is unknown; signed Im Bang.

The tale heading and closing reflection associate a snake with revenge stories.
read in the book →
Korean Folk Tales - Imps, Ghosts and Fairies THE SOLDIER OF KANG-WHA / THE SOLDIER OF KANG-WHA 59 / CURSED BY THE SNAKE / CURSED BY THE SNAKE 61; lines 1888-1938 confidence: high

A servant lifted the flour jar’s lid, and “from the depths of it a huge snake made its appearance”; the frightened servant told the master.

The story centers on a huge snake appearing from a large flour jar kept in an upper room.
read in the book →
Korean Folk Tales - Imps, Ghosts and Fairies THE SOLDIER OF KANG-WHA / THE SOLDIER OF KANG-WHA 59 / CURSED BY THE SNAKE / CURSED BY THE SNAKE 61; lines 1888-1938 confidence: medium

Several servants killed the snake with clubs, piled wood on it, set it on fire, and vile fumes filled the house.

Servants kill and burn the snake, after which fumes from the burning body kill the household and later entrants.
read in the book →
Korean Tales HYUNG BO AND NAHL BO; / HYUNG BO AND NAHL BO. 9 1 / HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO.; lines 2822-2881 confidence: high

During the young birds' first flying lesson, Hyung sees a huge roof-snake devour several little birds; one bird escapes, falls, and breaks both legs in a reed blind while still within the snake's reach.

A huge roof-snake attacks the young birds and devours several of them, leaving one injured bird within reach.
read in the book →
Korean Tales HYUNG BO AND NAHL BO. 9 1 / HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. 97; lines 2884-2946 confidence: high

The birds pay homage to the king of birds in the bird-land beyond the frosts; the crooked-legged bird explains its escape from a snake, the snake’s devouring of many relatives, the accident in the blind, and rescue by a poor kind man.

The crooked-legged bird recounts escaping a snake that had already devoured many of its brothers and cousins.
read in the book →
Korean Tales STORIES OF BIRDS AND ANIMALS. / THE RABBIT AND OTHER LEGENDS. 29 / THE RABBIT AND OTHER LEGENDS. 3 1 / THE RABBIT AND OTHER LEGENDS. 33; lines 930-988 confidence: high

A hunter saves newly hatched herons from a snake; the mother bird later kills a snake in the man's stomach while not injuring him.

The hunter saves heron hatchlings from a snake, and the mother heron later saves him from a snake inside his body.
read in the book →

celtic irish

Gods and Fighting Men CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG / CHAPTER IV. THE MORRIGU; lines 3251-3311 confidence: high

Mechi, son of the Morrigu, is killed by Mac Cecht; he has three hearts with the shapes of three serpents through them, and the serpents would have grown and wasted what remained alive in Ireland.

Mechi’s three hearts contain serpent-shapes that would have grown and wasted what remained alive in Ireland if he had lived.
read in the book →
Gods and Fighting Men CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG / CHAPTER IV. THE MORRIGU; lines 3251-3311 confidence: high

Mechi, son of the Morrigu, is killed by Mac Cecht; his three hearts have serpent shapes, the serpents would have devastated life in Ireland, and the burned hearts' ashes make a stream boil and kill its creatures.

Mechi's three hearts have serpent shapes through them, and the passage says the serpents would have grown and caused living things in Ireland to waste away.
read in the book →
Gods and Fighting Men CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS; lines 9960-10071 confidence: high

Finn is said to fear no earthly thing and to have killed many great serpents, Shadow-Shapes, a serpent, and a cat at named places.

Finn is said to have killed many great serpents in named places and also a serpent at Ath Cliath.
read in the book →
Heroic Romances of Ireland END OF VOL. I. / VOL. II / PREFACE TO VOL. II / INTRODUCTION IN VERSE; lines 8630-8686 confidence: high

The rowan's guardian snake is roused by order of the king, and Fraech restores Finnabar's ring from out of the water.

The passage refers to the rowan's guardian snake being roused by order of the king.
read in the book →
Heroic Romances of Ireland END OF VOL. I. / VOL. II / PREFACE TO VOL. II / INTRODUCTION IN VERSE; lines 8630-8686 confidence: high

The rowan's guardian snake is roused by order of the king; Fraech restores a ring to Finnabar from out of the water.

The passage lists an episode in which the rowan's guardian snake is roused by order of the king.
read in the book →
Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3437-3584 confidence: medium

Laeg says they crossed the Plain of Speech, came near a tree whose branches bear triumphs, rested on a hill-crowned plain, and saw the Double-Headed Serpent's lair.

Laeg reports a tree whose branches bear triumphs and the lair of a Double-Headed Serpent near a hill-crowned plain.
read in the book →
Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9353-9526 confidence: high

As Fraech goes for more rowan, the dragon guarding the rowan-tree rises from the river and rushes him; Fraech calls for a sword, but no man gives it because they fear the queen and king.

The passage states that the dragon was guard to the rowan-tree, rose from the river, attacked Fraech, and was killed by him.
read in the book →
Heroic Romances of Ireland Part I / LITERAL TRANSLATION / TAIN BO FRAICH / PART II; lines 10277-10425 confidence: high

The woman near the herd hears that the cattle and the lady in the towers belong to the travelers, says the lady is obeyed by the men of the hold, and warns of the serpent guarding the Liss at the gate.

A serpent guards the Liss at the gate, is expected to be the greatest danger, and may be accompanied by a serpent host.
read in the book →
Heroic Romances of Ireland Part I / LITERAL TRANSLATION / TAIN BO FRAICH / PART II; lines 10277-10425 confidence: high

Fraech and Conall approach the second woman, identify themselves, say the cattle and tower-kept lady are theirs, and hear that all the men of the hold obey the lady and that a serpent guards the Liss at the gate.

The stronghold's Liss at the gate is guarded by a serpent that is identified as the greatest danger and source of a serpent host.
read in the book →
Heroic Romances of Ireland Part I / LITERAL TRANSLATION / TAIN BO FRAICH / PART II; lines 10427-10468 confidence: high

Conall pledges the raid; the castle is reached; a snake darts at Conall and coils around his waist; the castle is plundered; a woman and her three sons are freed; jewels are taken from the dun.

A serpent attacks Conall, coils around his waist, and later releases him without harm.
read in the book →
Heroic Romances of Ireland Part I / LITERAL TRANSLATION / TAIN BO FRAICH / PART II; lines 10427-10468 confidence: high

Conall agrees to undertake a raid; the party reaches a castle; a snake attacks Conall and coils around his waist; the castle is plundered; a woman and her three sons are freed; jewels are taken.

A snake coils around Conall during the castle raid and later leaves him unharmed.
read in the book →
Heroic Romances of Ireland PART II / TAIN BO FRAICH / PART II / LITERAL TRANSLATION; lines 10471-10576 confidence: high

A woman of Ulster descent welcomes them, warns that the serpent guarding the Liss is most troublesome, and says she will leave the Liss open at night.

The Liss/dun is guarded by a serpent that must be faced during the rescue and plundering of the fort.
read in the book →
Heroic Romances of Ireland PART II / TAIN BO FRAICH / PART II / LITERAL TRANSLATION; lines 10471-10576 confidence: high

The Ulster woman associated with the cows welcomes the travellers, warns of the serpent guarding the Liss or dun, recognizes Conall as the prophesied destroyer of the fort, and says she will leave the Liss open.

The Liss or dun is guarded by a serpent, which is described as the main danger and interacts with Conall during the attack.
read in the book →
Heroic Romances of Ireland THE RAID FOR THE CATTLE OF FRAECH / TAIN BO FRAICH / Part I / LITERAL TRANSLATION; lines 9989-10093 confidence: high

After Ailill asks for more berries, Fraech goes into the middle of the water and a serpent catches him; he asks for a sword, but no man dares give it because of fear of Ailill and Medb.

A serpent catches Fraech in the water; after receiving a sword, Fraech cuts off the monster’s head.
read in the book →
Heroic Romances of Ireland THE RAID FOR THE CATTLE OF FRAECH / TAIN BO FRAICH / Part I / LITERAL TRANSLATION; lines 9989-10093 confidence: high

When Fraech goes back for more berries, a serpent catches him. He asks for a sword; no man dares give it. Find-abair leaps into the water with the sword, and Ailill throws a five-pronged spear at her; Fraech catches it.

A serpent or monster catches Fraech in the water; after receiving a sword, he cuts off the monster’s head and brings it to land.
read in the book →
The Ancient Irish Epic Tale Tain Bo Cualnge HERE FOLLOWETH ILIACH'S CLUMP-FIGHT / HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM; lines 14416-14508 confidence: medium

MacRoth describes three armed white-faced youths with ornate clothing, beast-emblem shields, swords, and javelins; Fergus calls them by repeated triadic epithets including 'three venoms of serpents' and identifies them as Glas, Mane, and Conaing, sons of Conchobar.

The three sons of Conchobar are introduced as a set of three and are called 'three venoms of serpents' among other triadic martial epithets.
read in the book →
The Ancient Irish Epic Tale Tain Bo Cualnge HERE FOLLOWETH ILIACH'S CLUMP-FIGHT / HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM; lines 14510-14596 confidence: medium

Ailill asks who the youth is; Fergus identifies him as Conall Cernach, son of Amargin, and characterizes him with images including battle, monster-rage, lion-madness, snake-cunning, the Badb's rock, sea over dikes, shaking rocks, and a wild host.

Fergus includes the cunning of a snake among the images used to characterize Conall.
read in the book →
The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 8748-8850 confidence: medium

The sun-god's resting place is identified with the garden of the Hesperides, daughters of Night who guard the golden apples with a dragon; Euripides places Atlas, the daughters of Hesperus, the gods' palace, nectar, and undying food there.

A dread-inspiring dragon born to Keto and Phorkys is associated with guarding the golden apples.
read in the book →
The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 9249-9349 confidence: high

Virgil’s fourth Eclogue sings an infant boy under whom the golden age arises: wickedness vanishes, earth yields flower and fruit without culture, goats bring milk, flocks cease fearing lions, the serpent is slain, honey oozes from oak, and fields and vines need no harrow or pruning-hook.

Within the golden-age passage, the serpent is specifically said to be slain and the venom-plant to perish.
read in the book →

chaco amerindian

An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco A MURDEROUS ATTACK / INDIAN CLAY PIPE-BOWL. / CHAPTER XXVI / IN DANGER OF BURIAL ALIVE; lines 10732-10823 confidence: medium

The inserted photograph caption identifies Keamapsithyo/Philip, says Indians treated the photograph as his stolen soul, and describes feather anklets as protection from snake-bite.

The caption identifies feather anklets as ornaments worn chiefly for protection from snake-bite.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco CHAPTER VIII / HUNTING / HUNTING / HUNTING; lines 3337-3415 confidence: medium

The passage describes occasional capture of a large water-snake about nine feet long, tied by the head to the waist-belt and dragged until leaving the swamp.

The passage describes capture of a large water-snake and separately describes a poisonous rattlesnake striking and its rattle.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco CHAPTER VIII / HUNTING / HUNTING / HUNTING; lines 3337-3415 confidence: medium

The rattlesnake's tail has loose ring-shaped horny sections that make a rattling sound when wagged, and it is supposed to gain a new ring each year it lives.

The rattlesnake is said to acquire a new ring to its rattle each year it lives.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco CHAPTER XVII / CHAPTER XIX / CONTENTS / CHAPTER XXV; lines 423-479 confidence: medium

Chapter XXVIII is “Final Struggle of the Witch-Doctors,” with topics including baptism candidates, death from snake-bite, witch-doctors’ plot, poisoning, death of Andrew, ringleaders, punishment, and Philip’s address.

Chapter XXVIII lists “Death from snake-bite.”
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco CONTENTS / CHAPTER XXV / APPENDIX / LIST OF ILLUSTRATIONS; lines 481-554 confidence: low

Captions include a bottle-trunk tree, a Lengua roadway sign, a rattle-snake in the grass, the rattle of the rattle-snake, and a Lengua canoe.

Two illustration captions highlight a rattle-snake and the rattle of the rattle-snake.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco GENERAL CHARACTERISTICS / GENERAL CHARACTERISTICS / CHAPTER XXI / MORALS; lines 8656-8746 confidence: medium

At the new encampment, the chief's only child, a daughter about twenty-four, died; he was upset and began travelling back west, stopping at Sohoyamathla.

After the deaths of his wife and daughter, the chief seeks a venomous snake, accepts multiple bites, refuses help, and dies.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco HUNTING / HUNTING / HUNTING / HUNTING; lines 3418-3460 confidence: medium

Fishing is described as risky because unseen dangers are more formidable than alligators or large water-snakes.

The passage mentions large water-snakes and poisonous snakes, including a snake that strikes at the narrator from swamp vegetation.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco POITS DEFENCE AND FATE / CHAPTER XXVIII / FINAL STRUGGLE OF THE WITCH-DOCTORS / FINAL STRUGGLE OF WITCH-DOCTORS; lines 11416-11458 confidence: low

Friends from Waikthlatingmangyalwa give the visiting wizard news, especially the Chief’s death from snake-bite and the departure of the party for the River Paraguay.

The passage reports news of the Chief’s death from snake-bite.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco POITS DEFENCE AND FATE / POITS DEFENCE AND FATE / CHAPTER XXVIII / FINAL STRUGGLE OF THE WITCH-DOCTORS; lines 11382-11413 confidence: medium

A few days earlier the Chief of the station dies of snake-bite, and the opposing party holds the missionaries responsible.

The Chief dies of snake-bite, and the missionaries are held responsible for the death.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco PRIMITIVE INDIAN LIFE / PRIMITIVE INDIAN LIFE / PRIMITIVE INDIAN LIFE / A DECORATED WOODEN WHISTLE WORN ROUND THE NECK,; lines 2599-2704 confidence: medium

“Various designs are introduced denoting snakes' skins, palms, cross-roads, etc., and in some cases there is a striking resemblance to Inca designs.”

The blanket caption states that some designs denote snakes’ skins.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco PRIMITIVE INDIAN LIFE / PRIMITIVE INDIAN LIFE / PRIMITIVE INDIAN LIFE / A DECORATED WOODEN WHISTLE WORN ROUND THE NECK,; lines 2706-2816 confidence: medium

Patterns include “checks, circles, angles, the legs of the jabiru, and designs in imitation of snakes’ skins”; districts have distinctive patterns or colours by which a visitor’s locality can be recognized.

The passage explicitly lists textile designs made in imitation of snakes’ skins.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco PRIMITIVE INDIAN LIFE / PRIMITIVE INDIAN LIFE / PRIMITIVE INDIAN LIFE / A DECORATED WOODEN WHISTLE WORN ROUND THE NECK,; lines 2912-3006 confidence: medium

Feather anklets made from rhea wing feathers are ornaments and safeguards against snake-bite; a snake may strike the feathers instead of flesh; plume binding and stringing is men’s work.

Feather anklets are considered protection against snake-bite because the snake may strike the feathers rather than the flesh.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco PRIMITIVE INDIAN LIFE / PRIMITIVE INDIAN LIFE / PRIMITIVE INDIAN LIFE / PRIMITIVE INDIAN LIFE; lines 2531-2570 confidence: medium

A venomous snake may intrude among sleepers, and some Indians have died from its bite.

The passage describes a venomous snake entering among sleepers and sometimes causing death by bite.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco RESCUE OF A CHILD / RESCUE OF A CHILD / CHAPTER XVIII / FEASTS; lines 7348-7452 confidence: low

The caption describes a Yanmana feast dance by feathered and masked lads from the forest; on approach they are “moving in a serpentine formation,” while women protect the honoured girl by dancing, chanting, and douching the lads with gourds of water.

The Sowalach dancers are described as moving in a serpentine formation.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco RUMOURS / RUMOURS / RUMOURS / RUMOURS; lines 819-856 confidence: medium

Some imagined precious stones and gold in the river-beds.

The passage reports imagined river-bed precious stones and gold, along with strange animals and huge serpents in dark forests.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco SUPERSTITION / SUPERSTITION / SUPERSTITION / SUPERSTITION; lines 5830-5868 confidence: medium

“The rainbow is held by some to be symbolic of some serpentine monster.”

The rainbow is described as symbolic of a serpentine monster and generally as a sign of calamity.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco SUPERSTITION / SUPERSTITION / SUPERSTITION / SUPERSTITION; lines 5959-6062 confidence: medium

A cited eighteenth-century Jesuit account says Indian conjurors were believed able to cause disease and death, cure disorders, reveal distant and future events, cause rain, hail, and tempests, and handle serpents safely.

The Jesuit account attributes disease, death, cure, distant and future knowledge, rain, hail, tempests, and safe serpent handling to conjurors.
read in the book →

shinto

Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 458. / YURIAKU. 339 / XE EO / YURIAKU. 34F; lines 19466-19511 confidence: medium

The Imperial Princess takes a divine mirror to Isuzu no Kahakami, waits until no one is passing, buries the mirror, and hangs herself.

The Princess buries a divine mirror; later a rainbow like a serpent appears at the place where the mirror is dug up.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 B.C. 95. / B.C, 935 / SUJIN. 153 / SUJIN. 157; lines 9304-9461 confidence: high

At daybreak she looks into the toilet-case: “There was there a beautiful little snake,” about the length and thickness of a garment cord; she is frightened and exclaims.

The god appears in the toilet-case as a small snake and then changes suddenly into human form.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 DU BI. / A.D. 377- / A.D. 379. / NINTOKU; 299; lines 17272-17314 confidence: high

A fierce strong man associated with the Omi of Kasa stands over the river-fork pool, throws three calabashes into the water, accuses the water-snake of belching poison and plaguing travellers, and sets the sinking condition.

The water-snake is addressed as a being that belches poison and plagues travellers.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 DU BI. / A.D. 377- / A.D. 379. / NINTOKU; 299; lines 17272-17314 confidence: high

The water-snake changes into a deer, tries to pull down the calabashes, fails to sink them, and is slain when the man enters the water with an upraised sword.

The water-snake changes itself into a deer while trying to pull down the calabashes.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 DU BI. / A.D. 377- / A.D. 379. / NINTOKU; 299; lines 17272-17314 confidence: high

The water-snake changes into a deer, tries to pull down the calabashes, fails to sink them, and is slain when the man enters the water with an upraised sword.

The man enters the water with a sword, slays the water-snake, and kills the serpent tribe occupying the cave at the bottom of the pool.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 DU BI. / A.D. 377- / A.D. 379. / NINTOKU; 299; lines 17272-17314 confidence: high

The man seeks the water-snake's fellows, finds their tribe filling a cave at the bottom of the pool, kills them all, and the river water becomes blood; the place is named the pool of Agatamori.

The water-snake's fellows are found filling a cave in the bottom of the pool.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 37. / I. 38. / T, 56. / I. 58.; lines 3888-4048 confidence: high

Sosa no wo no Mikoto cuts open the serpent’s tail, finds a divine sword, says he must not take it for private use, and sends Ama no Fuki-ne to deliver it to Heaven; the sword is called Kusa-nagi.

The divine sword is discovered inside the serpent’s tail after Sosa no wo no Mikoto cuts it open.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 37. / I. 38. / T, 56. / I. 58.; lines 4051-4129 confidence: medium

Another version states that Koto-shiro-nushi no Kami became transformed into an eight-fathom bear-sea-monster, glossed as wani.

An alternate version states that Koto-shiro-nushi no Kami became an eight-fathom bear-sea-monster; the note treats the wani as a mythical sea creature often represented as a dragon.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3559-3706 confidence: high

The old man names himself Ashi-nadzuchi, an Earthly Deity, names his wife Te-nadzuchi, and names their daughter Kushi-nada-hime; he says an eight-forked serpent has devoured their eight daughters year by year and that this daughter is next.

The passage describes an eight-forked serpent that has devoured the family's daughters and is killed by Sosa no wo no Mikoto after it becomes drunk.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3708-3852 confidence: high

Another writing places Sosa no wo no Mikoto at the head-waters of the River Ye in Aki, where a divine husband and pregnant wife grieve because an eight-forked serpent devours their children; he tells them to prepare eight jars of sake from fruits.

The serpent devours children; Sosa no wo no Mikoto has sake prepared or brews poisonous sake, causes the serpent to drink and sleep, and then slays it.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3854-3885 confidence: high

At that place there is a serpent which devours men; Sosa no wo no Mikoto takes the sword called Ama no Haye-kiri and slays the serpent.

A serpent devours men at the mountain-river setting, and Sosa no wo no Mikoto slays it with the sword Ama no Haye-kiri.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 NINTOKU. 297 / DU BI. / A.D. 377- / A.D. 379.; lines 17207-17269 confidence: high

At a fork of the River Kahashima in Kibi there is a great water-snake that harasses people; travellers passing the place are affected by its poison, and many die. The excerpt breaks off after naming Agata-mori.

A great water-snake at a river fork harasses people; travellers are affected by its poison and many die.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 VI. 5. / SUININ. 169 / VI. 6, / SUININ. 171; lines 10071-10109 confidence: medium

The Emperor reports a dream: “A small brocade-coloured snake coiled itself round Our neck and a great rain arose from Saho,” wetting his face.

The dream’s small brocade-coloured snake is explicitly identified by the Empress as the dagger given to her.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 VII. 26. / KEIKO. . 207 / VIL. 26. / VII. 28.; lines 12071-12127 confidence: high

After hearing of a savage deity on Mount Ibuki, Yamato-dake removes his sword, leaves it at Miyazu-hime's house, goes on foot, and encounters the mountain god in the shape of a great serpent posted on the road.

The Mount Ibuki god takes the shape of a great serpent and stations himself on the road.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 XI. 29. / XI. 30. / A.D. 307. / A.D. 370.; lines 17093-17153 confidence: high

The Yemishi make another incursion, carry off people, dig up Tamichi’s tomb, and a great serpent comes out, bites them, and poisons many so that only one or two escape.

When the Yemishi dig up Tamichi’s tomb, a great serpent emerges, bites them, and poisons many of them.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 YURIAKU. 343 / A.D. 461. / XIV. 7 / A.D 462.; lines 19770-19884 confidence: high

The Emperor says, “It is our desire to see the form of the Deity of Mimuro Hill,” and orders Sukaru to seize and bring him; variant identifications are given for the deity.

The Emperor seeks the form of the Deity of Mimuro Hill; Sukaru ascends the hill and catches a great serpent with thunder and flaming eyes.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D, 6866 / BOOK XXX. / XXX. 2 / A.D. 687.; lines 21568-21687 confidence: high

“In this year a serpent and a dog copulated. Presently they both died together.”

The passage states that a serpent and a dog copulated and then both died together.
read in the book →

estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SECTION III / BLUEBEARD. / CINDERELLA. / THE DRAGON-SLAYER.; lines 9306-9366 confidence: high

Peter encounters a coach carrying a princess chosen by lot for a monster; the monster is larger than a horse, scaled, horned, winged, tusked, and clawed.

A princess chosen by lot is carried to a scaled horned winged monster; Peter kills it with aid and later marries her.
read in the book →
The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SECTION III / BLUEBEARD. / CINDERELLA. / THE DRAGON-SLAYER.; lines 9306-9366 confidence: high

A young lady stops her maid from killing a snake; a little man later asks her to be godmother to his child and says he lives under the kitchen steps in the subterranean kingdom.

The young lady saves a snake; later the snake is revealed as the dwarf child's mother, and the household gives the young lady a reward that becomes gold and silver.
read in the book →
The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6580-6659 confidence: medium

The stepmother seizes the clay image by the throat to strangle it; a black snake emerges hissing from the child's mouth, bites her tongue, and she falls dead without a sound.

At the moment the stepmother tries to strangle the clay image, a black snake emerges from its mouth and kills her by biting her tongue.
read in the book →
The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6843-6934 confidence: high

At the mountain foot, the youth hears and sees an enormous serpent, then a foal-sized toad, then a great eagle flying overhead with a tempest-like sound.

An enormous serpent passes the youth and is later named by the horseman as one of his worst enemies.
read in the book →
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: high

“The Golden Snakes”: two woodcutters encounter many snakes including a crowned snake-king; one strikes the pursuing snake-king with an axe, he becomes gold, another heap of gold is found after the snakes vanish, and half the money is used to build a church.

The story centers on a snake-king marked by a golden crown who pursues the men and becomes a heap of gold after being struck.
read in the book →
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: high

“The Golden Snakes”: two woodcutters encounter many snakes including a crowned snake-king; one strikes the pursuing snake-king with an axe, he becomes gold, another heap of gold is found after the snakes vanish, and half the money is used to build a church.

After the woodcutters return to the mass of snakes, the snakes have disappeared and a heap of gold remains.
read in the book →
The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE EGG-BORN PRINCESS. / THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG.; lines 7868-7952 confidence: high

One Sunday evening, while Pärtel sits on the stone playing the flute, a milk-white snake creeps from under the stone, raises its head as if listening, and looks at him with eyes shining like fire; this recurs until the snake becomes familiar and coils around his leg.

The milk-white snake emerges from under the stone while Pärtel plays the flute, raises its head as if listening, and repeatedly appears in connection with his playing.
read in the book →
The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE EGG-BORN PRINCESS. / THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG.; lines 7868-7952 confidence: high

Pärtel's parents are dead, his siblings are scattered, and the white snake has become dearer to him than his brothers and sisters; he thinks of her by day and dreams of her at night.

Pärtel values the white snake more than his siblings, thinks and dreams about her, and repeatedly seeks her at the stone.
read in the book →
The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE EGG-BORN PRINCESS. / THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG.; lines 8062-8097 confidence: high

In "The God-Daughter of the Rock-Maidens," Maasika is taken underground by rock-spirit godmothers; when grown, she kills the king of the serpents, disenchants a king, queen, and prince, and marries the prince.

Maasika kills the king of the serpents after going out into the world.
read in the book →
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.
read in the book →
The Hero of Esthonia and Other Studies in the Romantic Literature of That Country The Hero of Esthonia and Other Studies in the Romantic Literature of That Country / WITH A MAP OF ESTHONIA / CONTENTS OF VOL. I / CONTENTS OF VOL. II; lines 150-266 confidence: high

Section IX is headed “Hidden Treasures” and lists The Courageous Barn-Keeper, The Gallows-Dwarfs, The Treasure at Kertell, The Golden Snakes, The Devil’s Treasure, and The Nocturnal Church-Goers.

The contents list The Golden Snakes and a Charm Against Snake-Bite.
read in the book →
The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE OFFICIOUS FLIES. / THE END / VOL. II. / FOOTNOTES:; lines 17242-17373 confidence: low

The note calls the creature a conventional dragon and speculates about traditions of extinct Saurians rather than crocodile rumors.

The note describes a creature as a conventional dragon and discusses extinct Saurians and crocodiles as possible background.
read in the book →
The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE OFFICIOUS FLIES. / THE END / VOL. II. / FOOTNOTES:; lines 17494-17575 confidence: high

The serpent-gathering is said to resemble those in the first book of the Mahabharata and in the Hasib/Jamasp story in the Thousand and One Nights; the editor assigns the story to tales of Oriental origin.

The note explicitly names a serpent-gathering and compares it with other serpent-gathering episodes.
read in the book →
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 14637-14810 confidence: medium

The envoy halts his horse, yokes it with iron and Kalev’s fetters, reflects on evil, and says war brings wounds and bloodshed and has the throat of a serpent.

The envoy reflects that war brings wounds and bloodshed and states that war has the throat of a serpent.
read in the book →
The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 14812-14987 confidence: high

The charm addresses a gold-adorned and many-colored being associated with bridge, juniper, and willows, and asks it not to bite secretly or unsuspectingly.

The charm against snake-bite directly addresses a colored biting being and tells it not to bite secretly or unexpectedly.
read in the book →
The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS. / THE CHURCH AT REVEL.; lines 14212-14267 confidence: medium

Revel's inhabitants hire Olaf to build a church; his wife anticipates his return with gold; after he fixes the summit cross, he falls and a toad and snake spring from his mouth.

A toad and a snake spring from Olaf's mouth after he falls from the church summit.
read in the book →

zuni

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: high

“THE SERPENT OF THE SEA 93”

The passage includes titles naming “THE SERPENT OF THE SEA” and the “SOCIETY OF RATTLESNAKES.”
read in the book →
Zuni Folk Tales THE COYOTE AND THE LOCUST / THE COYOTE AND THE RAVENS WHO RACED THEIR EYES / THE PRAIRIE-DOGS AND THEIR PRIEST, THE BURROWING-OWL / HOW THE RATTLESNAKES CAME TO BE WHAT THEY ARE; lines 8276-8375 confidence: high

The tale opens by saying that long ago at Yathlpew’nan many Rattlesnakes lived as men and women of a Rattlesnake kind.

The passage begins with Rattlesnakes as men and women and ends with mourners reviving unable to stand, moving and crying like rattlesnakes.
read in the book →
Zuni Folk Tales THE COYOTE AND THE RAVENS WHO RACED THEIR EYES 262 / THE PRAIRIE-DOGS AND THEIR PRIEST, THE BURROWING-OWL 269 / HOW THE RATTLESNAKES CAME TO BE WHAT THEY ARE 285 / HOW THE CORN-PESTS WERE ENSNARED 288; lines 132-144 confidence: medium

“HOW THE RATTLESNAKES CAME TO BE WHAT THEY ARE 285”

The title concerns how Rattlesnakes came to be what they are.
read in the book →
Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 4828-4933 confidence: high

The maiden tells the youth he is on the Island of the Rattlesnakes and that her elders expected him; she appears human and beautiful, wearing cotton mantles and a rattlesnake skin.

The Rattlesnake maiden appears human while wearing a rattlesnake skin, and the Rattlesnake people become serpents when they put on their skins.
read in the book →
Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 4828-4933 confidence: medium

The log is on the shore of a mountain rising from the waters, the home of the Rattlesnakes; a Rattlesnake maiden sees the vessel and recognizes the expected mortal.

The mortal youth arrives at the Rattlesnake island, is led through a serpent-filled valley into a cavern council, is greeted by elders, fed, and assigned a companion for a dangerous route.
read in the book →
Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 4828-4933 confidence: medium

The Rattlesnake people put on serpent skins and become serpents; the maiden extracts one fang from each, bundles the fangs, resumes human form, and says she will guide the youth to the shore and log.

After the Rattlesnake people become serpents, the maiden extracts one fang from each and wraps them together in fabric before leading the youth onward.
read in the book →
Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 4935-5045 confidence: high

She passes into serpent form and crawls into the log; the young man follows, closes the door, and a wave carries them onto the waters.

The maiden alternates between human and serpent forms, removes her skin, and travels with the youth.
read in the book →
Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 5047-5153 confidence: medium

The Sun-father instructs the youth to take the Rattlesnake maiden as guide and companion, release the lightning near her people's country, visit the Rattle-tailed Serpents, heed their counsel, present plumes of the Prey-beings, and then continue his journey.

The Rattle-tailed Serpents are identified as the maiden's people and as counselors whose advice must be heeded; the youth enters their council and gives them plumes.
read in the book →
Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 5047-5153 confidence: high

The youth and maiden enter the Rattlesnake council; seeing the youth's shining black face paint, the Rattlesnakes ask to paint their faces similarly, do so awkwardly, and this is said to explain their uneven face markings.

The Rattlesnakes copy the youth's black face-paint awkwardly, and the passage states this explains why rattlesnakes are painted unevenly in the face to this day.
read in the book →
Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 5155-5267 confidence: high

The youth casts the log into the river, and the fangs turn to living serpents; the narrator says this is why rattlesnakes and their children are found throughout the world.

The passage states that fangs fixed into the log turned into living serpents and explains that rattlesnakes and their children are found throughout the world from this event.
read in the book →
Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 5155-5267 confidence: medium

At night he builds a fire and prepares food, but the maiden fears the fire, its light pains her eyes, and she can at first eat only a little cooked food.

The young man travels with the Rattlesnake woman, lives with her as wife, fathers twins with her, and is eventually taken after death to her home.
read in the book →
Zuni Folk Tales THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA; lines 2995-3101 confidence: high

The tale sets old K’iákime under Thunder Mountain, introduces a beautiful maiden who is the daughter of the priest-chief, and identifies a spring at the foot of the terrace as sacred to Kólowissi, the Serpent of the Sea.

Kólowissi is named as the Serpent of the Sea, the spring is sacred to him, and he later appears as an enormous serpent.
read in the book →
Zuni Folk Tales THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA; lines 2995-3101 confidence: medium

The maiden sleeps genuinely, but the child’s sleep is feigned. The child elongates into an enormous serpent, coils around the room, places its head near the maiden’s head, surrounds her with coils, and takes its tail in its mouth.

The transformed serpent fills the room with coils, surrounds the maiden, and takes its own tail in its mouth.
read in the book →
Zuni Folk Tales THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA; lines 3103-3203 confidence: high

The little sister cannot move the door because the Serpent's coils fill the room; others glimpse the Serpent's great scales and folds and the women run screaming to the old father.

The Serpent of the Sea encloses the maiden, is addressed by the priest, is told that the maiden is his, and later guides her away.
read in the book →
Zuni Folk Tales THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA; lines 3205-3277 confidence: high

The speaker asks whether the maiden is weary, falls behind, wraps his scales in his blanket, and is seen as a brave, handsome young man while she still feels the remembered weight of the serpent's head.

The passage presents a feared serpent companion as a handsome youth who says he is the serpent and proves it with serpent scales.
read in the book →
Zuni Folk Tales THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA; lines 3205-3277 confidence: medium

“I love you, my maiden!” The youth says he dwells “in all the Waters of the World, and in each particular water.”

The serpent-youth declares love, says the maiden will dwell with him in all waters, and she descends with him to dwell ever after.
read in the book →

biblical

The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 1323-1458 confidence: high

Serpents trouble the people briefly for correction; a sign of salvation is given, and those who turn to it are healed by God, the Saviour of all; the note identifies the sign as the brazen serpent and an emblem of Christ.

Serpents bite during a brief correction, a sign of salvation is given, and healing is attributed to God; the note identifies the sign as the brazen serpent.
read in the book →
The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 876-1036 confidence: high

Because some were deceived into worshipping dumb serpents and worthless beasts, a multitude of dumb beasts is sent for vengeance, illustrating that a person is tormented by the things through which he sins.

People deceived into worshipping dumb serpents and worthless beasts receive a multitude of dumb beasts for vengeance, with the stated principle that one is tormented by the things through which one sins.
read in the book →
The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 1954-2118 confidence: high

The addressee is told to sin no more and pray for forgiveness; sins are compared to a serpent, lion teeth that kill souls, and iniquity to a two-edged sword.

The passage tells the addressee to flee sins as from a serpent, then compares their teeth to lion teeth and iniquity to a two-edged sword.
read in the book →
The Bible, King James Version, Book 18: Job The Bible, King James Version, Book 18: Job / Book 18 Job; lines 1501-1661 confidence: medium

The wicked man’s retained food becomes gall; swallowed riches are vomited up and cast out by God; asps’ poison and a viper’s tongue slay him.

The wicked man is associated with gall of asps, sucking poison of asps, and being slain by a viper’s tongue.
read in the book →
The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2648-2798 confidence: high

The speaker's soul is among lions and men set on fire; their teeth are spears and arrows and their tongue is a sharp sword.

Enemies are compared to lions, weapon-toothed figures, venomous serpents or deaf adders, and dogs circling the city.
read in the book →
The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 4509-4659 confidence: medium

The protected person treads on lion, adder, young lion, and dragon; God promises to deliver, set on high, answer, be present in trouble, honour, satisfy with long life, and show salvation.

The protected person is told he will tread upon the lion and adder and trample the young lion and dragon.
read in the book →
The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6986-7135 confidence: high

The speaker asks deliverance from evil and violent men who imagine mischief, gather for war, have serpent-like tongues and adder poison under their lips, and hide snares, cords, nets, and gins.

Enemies are said to sharpen their tongues like a serpent and to have adder poison under their lips.
read in the book →
The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1098-1227 confidence: medium

In the year king Ahaz died, Palestina is warned not to rejoice over a broken rod; from a serpent's root come a cockatrice and fiery flying serpent; poor and needy are contrasted with famine and slain remnant.

Palestina is told not to rejoice over the broken rod because a serpent's root will produce a cockatrice and a fiery flying serpent.
read in the book →
The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1866-1995 confidence: high

The LORD with a great strong sword punishes “leviathan the piercing serpent” and “shall slay the dragon that is in the sea.”

The LORD is described as punishing Leviathan, the piercing and crooked serpent, and slaying the dragon in the sea with a great sword.
read in the book →
The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4522-4644 confidence: medium

They hatch cockatrice eggs and weave spider webs; eating the eggs brings death and a crushed egg produces a viper. Their webs do not become garments, their works are iniquity and violence, their feet run to evil, and their paths are crooked and without peace.

The wicked hatch cockatrice eggs, a crushed egg yields a viper, and spider webs cannot serve as garments or covering.
read in the book →
The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 848-970 confidence: high

A sucking child plays at the asp’s hole, and a weaned child puts his hand on the cockatrice’s den.

A child safely plays at the asp’s hole and another puts his hand on the cockatrice’s den.
read in the book →
The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 1320-1447 confidence: high

An angel descends from heaven with the key of the bottomless pit and a great chain, seizes the dragon identified as the old serpent, the Devil, and Satan, and binds him for a thousand years.

An angel with a key and chain lays hold of the dragon, identified as the old serpent, the Devil, and Satan, and binds him for a thousand years.
read in the book →
The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 701-822 confidence: medium

Visionary horses and riders have fiery, jacinth, and brimstone-colored breastplates; horses have lion-like heads, emit fire, smoke, and brimstone from their mouths, kill a third of men, and have serpent-like headed tails that hurt.

The horses' tails are described as like serpents, with heads, and as instruments of harm.
read in the book →
The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 824-948 confidence: high

A red dragon with seven heads, ten horns, and seven crowns appears; its tail casts a third of heaven’s stars to earth, and it waits to devour the woman’s child.

The dragon is explicitly called the old serpent, Devil, Satan, deceiver, and accuser, and it threatens the child, fights in heaven, persecutes the woman, emits a flood, and makes war on her remnant.
read in the book →

celtic welsh

The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 996-1084 confidence: high

Owain hears repeated yelling in a wood and sees a craggy mound, a grey rock with a cleft, a serpent within the cleft, and a black lion nearby.

Owain kills the serpent that traps and attacks the lion, after which the lion follows him.
read in the book →
The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 996-1084 confidence: high

Owain hears yelling three times in a wood, finds a craggy mound, grey rock, and cleft with a serpent attacking a black lion; he cuts the serpent in two, and the lion follows him.

Owain finds a serpent attacking a black lion and cuts the serpent in two.
read in the book →
The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1943-2000 confidence: high

Peredur crosses a desert without dwellings, hears of a serpent lying on a gold ring and preventing habitation for seven miles, fights and kills the serpent, and takes the ring.

The serpent lies on a gold ring and prevents habitation nearby; Peredur fights it, kills it, and takes the ring.
read in the book →
The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1943-2000 confidence: high

Peredur crosses a vast desert, reaches a small habitation, hears of a serpent lying on a gold ring and preventing habitation for seven miles, then fights and kills the serpent and takes the ring.

The serpent lies on a gold ring and prevents habitation for seven miles until Peredur kills it and takes the ring.
read in the book →
The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2002-2071 confidence: high

The Mound of Mourning has a carn, within it a serpent, and on the serpent's tail a stone that gives the holder as much gold as desired in the other hand.

The Black Serpent of the Carn has a stone on its tail whose virtue yields desired gold, and it is guarded around the mound.
read in the book →
The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2002-2071 confidence: high

In exchange for mercy, the black man says he lost his eye fighting the Black Serpent of the Carn; he describes the Mound of Mourning, a carn containing the serpent, a stone on the serpent’s tail that yields desired gold, and identifies himself as the Black Oppressor.

The Black Serpent of the Carn dwells in a carn on the Mound of Mourning and bears on its tail a stone whose holder receives as much gold as desired.
read in the book →
The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2002-2071 confidence: high

In exchange for mercy, the black man says he lost his eye fighting the Black Serpent of the Carn; he describes the Mound of Mourning, a carn containing the serpent, a stone on the serpent’s tail that yields desired gold, and identifies himself as the Black Oppressor.

The Mound of Mourning contains the carn with the serpent, and owners of three hundred tents guard the serpent around the mound.
read in the book →
The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2163-2228 confidence: high

The tent owners say they guard the serpent until it dies, after which they will fight for the stone. Peredur refuses shared participation in the serpent fight because he wants the fame for himself, goes to the serpent, and slays it.

The tent owners guard a serpent until its death so that they may fight for a stone; Peredur slays the serpent and gives the stone to Etlym.
read in the book →
The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2163-2228 confidence: high

The tent owners explain that they are guarding the serpent until it dies, after which they intend to fight among themselves for the stone.

The men guard the serpent until it should die so they can fight for the stone; Peredur goes alone, kills the serpent, and later gives the stone to Etlym.
read in the book →
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

The poem prophesies misery for Troia's race; a proud, merciless coiling serpent with golden wings comes from Germany and overruns England and Scotland; the Brython are swayed by strangers from Saxony and lose land except Walia.

A coiling serpent with golden wings is prophesied to come from Germany and overrun England and Scotland.
read in the book →
The Mabinogion THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8530-8609 confidence: medium

The second plague is a dragon in Lludd's dominion fighting a foreign dragon, causing a fearful outcry.

The remedy centers on two fighting dragons, the exact central point of the island, a mead-cauldron trap, sleep, wrapping, and burial in a secure place.
read in the book →
The Mabinogion THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5543-5640 confidence: high

Kadwr, Earl of Cornwall, rises with Arthur's sword, which has golden likenesses of two serpents; when drawn, two flames seem to burst from the serpents' jaws, the sword is hard to look upon, and the host becomes still.

Arthur's sword bears two golden serpents and, when drawn, seems to produce flames from their jaws, becoming difficult to look upon and stilling the host.
read in the book →
The Mabinogion THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5543-5640 confidence: medium

Kadwr rises with Arthur's sword, which bears two golden serpents; when the sword is drawn, two flames seem to come from the serpents' jaws, the sword is hard to look upon, and the host becomes still.

Arthur's sword bears two golden serpents; when drawn, flame seems to burst from their jaws, the sword is difficult to look upon, and the host becomes still.
read in the book →
The Mabinogion THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5642-5723 confidence: high

A white tent with red canopy and jet-black serpent appears; a young page reports that Arthur's pages and attendants are harassing Owain's Ravens; Arthur tells Owain to play his game.

Each of the three messengers emerges from a vividly described tent marked by an animal figure: serpent, lion, and eagle.
read in the book →

aboriginal australian

Ethnological Studies among the North-West-Central Queensland Aborigines A SIGNLANGUAGE. / THE EXPRESSION OF IDEAS BY MANUAL SIGNS : A SIGN LANGUAGE. 73 / THE EXPBESSIOW OF IDEAS BY MANUAL SIGNS : A SIGN LANGUAGE. 75 / THE EXPBESSION OF IDEAS BY MANUAL SIGNS : A SIGN LANGUAGE. 77; lines 7302-7406 confidence: medium

General snake signs use fist, forearm, forefinger, hand, and arm motion to signify head, body, and sinuous movement; the water-snake sign has the head out of water and revolving side to side while swimming.

Snake signs represent sinuous progression, swimming with the head above water, and a carpet snake’s head rising within coils.
read in the book →
Ethnological Studies among the North-West-Central Queensland Aborigines ABORIGINALS: AJST ELEMENTARY GRAMMAR. 27 / ABOEIGINALS : AW ELEMENTABT GBAMMAB. 29 / ABOBIGINALS: AN ELEMENTAET GBAMMAB. 31 / ABOBIGINALS: AN ELEMKNTABY GBAMMAB.; lines 3165-3304 confidence: medium

"kdn-mk-re = huge supernatural watersnake."

The passage includes a vocabulary entry glossed as a huge supernatural watersnake.
read in the book →
Ethnological Studies among the North-West-Central Queensland Aborigines ABORIGINALS: AN ELEMENTAET GBAMMAR. / ABORIGINALS : AN ELEMENTARY GEAMMAB. / THE SPOKEN LANGUAGE OF THE PITTA-PITTA / ABOBIGINALS: AN ELEMENTABY GBAMMAB. 1.; lines 1832-1995 confidence: low

The translations include returning three days ago, going for a dive at sunrise, a doctor stealing the wife while the old man went away, a speaker striking a snake, a future striking of the old man, wicked doctors returning in a month, and swimming in clear water.

Examples describe a snake being hit and a snake being eaten by siblings.
read in the book →
Ethnological Studies among the North-West-Central Queensland Aborigines CHAPTEE XI. / DISEASE, ACCIDENT, DEATH. CANNIBALISM. / DISEASE, ACCIDENT, DEATH. CANNIBALISM. 155 / DISEASE, ACCIDENT, DEATH. CANTSTBALISM. 157; lines 13090-13155 confidence: medium

Death from snake-bite is accounted for by a variation of the death-bone superstition, known through the Boulia District and occasionally employed, in which the bone-apparatus receptacle is said to contain the particular person’s blood.

The passage states that death from snake-bite is accounted for by a variation of the death-bone superstition involving a receptacle containing the person’s blood.
read in the book →
Ethnological Studies among the North-West-Central Queensland Aborigines CHAPTEE XI. / DISEASE, ACCIDENT, DEATH. CANNIBALISM. / DISEASE, ACCIDENT, DEATH. CANNIBALISM. 155 / DISEASE, ACCIDENT, DEATH. CANTSTBALISM. 157; lines 13157-13216 confidence: high

A doctor seals a small snake with the required blood in an implement, smears it with fat, lets the victim leave camp, and the victim later sees a snake about to bite his leg or foot.

A small snake associated with the death-bone bites the victim and vanishes; the disappearance lets the victim recognize the attack as fatal munguni pointing.
read in the book →
Ethnological Studies among the North-West-Central Queensland Aborigines CHAPTER VIII. / RECREATION : CORROBBOREES, SPORTS, AND GAMES. / BECBEATION: COBBOBBOBEES, SPOBDS, AND GAMES. 123 / EECEEATION: COBBOBBOEEES, SPOETS, AND GAMES. 125; lines 10778-10849 confidence: medium

A snake defeats a fish in a fight and punishes it by making it carry his skin, identified as scales, and bones, identified as dorsal fin, on its back.

A snake defeats a fish and makes it carry skin and bones on its back, identified as scales and dorsal fin.
read in the book →
Ethnological Studies among the North-West-Central Queensland Aborigines CHAPTER VIII. / RECREATION : CORROBBOREES, SPORTS, AND GAMES. / BECBEATION: COBBOBBOBEES, SPOBDS, AND GAMES. 123 / EECEEATION: COBBOBBOEEES, SPOETS, AND GAMES. 125; lines 10851-10928 confidence: medium

A small hawk quarrels with the bower-bird, tries to steal young and eggs, finds grass and stones in the enclosure, and leaves a snake that kills the bower-bird at night.

The small hawk leaves a snake in the bower-bird’s enclosure after failing to find young or eggs, and the snake kills the bower-bird.
read in the book →
Ethnological Studies among the North-West-Central Queensland Aborigines DISEASE, ACCIDENT, DEATH. CANNIBALISM. / DISEASE, ACCIDENT, DEATH. CANNIBALISM. 155 / DISEASE, ACCIDENT, DEATH. CANTSTBALISM. 157 / DISEASE, ACCIDENT, DEATH. CANNIBALISM. 159; lines 13292-13342 confidence: high

Drowning in the Boulia District is explained by Kanmare, a huge supernatural water-snake; a swimmer may address it before crossing, crossing with a stranger may lead to engulfment, floods bring Kanmare, and cold water plus persistence means being caught and drowned.

Drowning is explained by Kanmare, a huge supernatural water-snake, whose presence is linked to river crossings, floods, cold water, engulfment, and drowning.
read in the book →
Ethnological Studies among the North-West-Central Queensland Aborigines DISEASE, ACCIDENT, DEATH. CANNIBALISM. 155 / DISEASE, ACCIDENT, DEATH. CANTSTBALISM. 157 / DISEASE, ACCIDENT, DEATH. CANNIBALISM. 159 / DISEASE, ACCIDENT, DEATH. CACWTBALISM. 161; lines 13345-13469 confidence: high

Temporary ailments and accidents are classed as simple everyday causes without munguni intervention; non-fatal Boulia snake-bite is compared with a munguni variety said to invariably end in death.

The passage presents a structured cure for non-fatal snake-bite: locating and confining the snake, ligatures and suction, consultation with a doctor, sweating treatment, and specialist action on the snake.
read in the book →
Ethnological Studies among the North-West-Central Queensland Aborigines DISEASE, ACCIDENT, DEATH. CANNIBALISM. 155 / DISEASE, ACCIDENT, DEATH. CANTSTBALISM. 157 / DISEASE, ACCIDENT, DEATH. CANNIBALISM. 159 / DISEASE, ACCIDENT, DEATH. CACWTBALISM. 161; lines 13345-13469 confidence: medium

The doctor goes to the spot, is shown where the snake lies imprisoned, digs it out, lets it travel a few feet, pelts it with stones, and the snake gradually becomes much smaller.

The medicine-man digs out the snake, pelts it while it becomes smaller, turns its skin partly inside out while alive, and throws it into water; laymen are excluded from witnessing the diminution process.
read in the book →
Ethnological Studies among the North-West-Central Queensland Aborigines FIGHTING. FIGHTING- WEAPONS. 147 / LIGHTING. FIGHTING-WEAPONS. 151 / CHAPTEE XI. / DISEASE, ACCIDENT, DEATH. CANNIBALISM.; lines 12658-12817 confidence: high

Other doctors obtain powers through Kanmare, described as a huge supernatural water-snake with a mane-like head of hair who drowns people; the passage notes related names or terms among Mitakoodi and Kalkadoon.

Kanmare is described as a huge supernatural water-snake who drowns people, grants powers to some doctors, and may point a death-bone at a river-side victim.
read in the book →
Ethnological Studies among the North-West-Central Queensland Aborigines THE EXPBESSION OF IDEAS BY MANTTAL SIGNS: A SIGN LANGUAGE. 85 / THE EXPRESSION OF IDEAS BY MANUAL SIGNS : A SIGN LANGUAGE. 87 / THE EXPRESSION OF IDEAS BY MANUAL SIGNS : A SIGN LANGUAGE. 89 / IK) THE EXPBESSION OF IDEA8 BY MANUAL SIGNS : A SIGN LANGUAGE.; lines 8253-8307 confidence: medium

The water-sprite sign, Kanmare, represents a snake-like individual swimming away along the water surface with its head protruding above the water.

The water-sprite Kanmare is explicitly described as a snake-like individual swimming along the water surface with its head above the water.
read in the book →
Ethnological Studies among the North-West-Central Queensland Aborigines THE EXPRESSION OF IDEAS BY MANUAL SIGNS : / A SIGNLANGUAGE. / THE EXPRESSION OF IDEAS BY MANUAL SIGNS : A SIGN LANGUAGE. 73 / THE EXPBESSIOW OF IDEAS BY MANUAL SIGNS : A SIGN LANGUAGE. 75; lines 7270-7299 confidence: medium

Snakes are described as expressed by the forearm with closed hand imitating body and head; one hand position shows the head protruding from the surface when crossing water. The passage then begins a partial note on Fig. 58 using a finger only.

Snakes are described as being expressed by forearm and closed hand in imitation of body and head, with one sign showing the head while crossing water.
read in the book →

andamanese

On the Aboriginal Inhabitants of the Andaman Islands ARROWS. PROFILES. / BARREN ISLAND VOLCANO (HEIGHT, I.OI5 FEET) / PART ir. / VIII.; lines 5280-5385 confidence: high

The next morning the lad decorates himself with Alpinia leaves, enters the sea or a creek up to his waist, locks his thumbs, splashes water over himself and bystanders, and sometimes ducks his head under the surface.

The lad performs water splashing in sea or creek, and the act is explicitly called a safeguard or charm against snakes, especially Wd'ra-jobo entering the stomach and causing death.
read in the book →
On the Aboriginal Inhabitants of the Andaman Islands PAHT I. / PLATE III. / ANDAMANESE CHIEF, WITH BOW AND ANDAMANESE MAN AND WOMAN, SHOWING / ARROWS. PROFILES.; lines 2496-2619 confidence: medium

Snakebite treatment uses kidney fat from the killed snake if captured; otherwise a ligament and scarification are used; the passage names deadly snakes and examples of fatal bites.

If a biting snake is killed, it is cut open and its kidney fat is rubbed into the wound.
read in the book →
On the Aboriginal Inhabitants of the Andaman Islands PLATE III. / ANDAMANESE CHIEF, WITH BOW AND ANDAMANESE MAN AND WOMAN, SHOWING / ARROWS. PROFILES. / BARREN ISLAND VOLCANO (HEIGHT, I.OI5 FEET); lines 3162-3315 confidence: high

Rocks, valleys, hills, and similar features are attributed to Pu'luga's will; sources of certain mineral-bearing streams are attributed to Idraba, a poisonous snake.

Mineral-bearing stream sources are assigned to the action of Idraba, a poisonous snake.
read in the book →
On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6465-6586 confidence: medium

An approaching dark cloud may be addressed with a warning that Wd'ra-jdbo will bite; the author connects this with Symes's notice of choruses during the monsoon.

A named snake is invoked in a shouted threat intended to make Fuiuga- divert an approaching dark cloud.
read in the book →
On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6588-6695 confidence: high

A small striped snake called Id'raha- is said to produce red oxide of iron and olive-coloured clay and, when disturbed, to eject a deadly whitish fluid from its tail.

The small striped snake Id'raha- is said to produce red oxide and olive-coloured clay and to emit a deadly fluid from its tail.
read in the book →
The Andaman Islanders: A Study in Social Anthropology CHAPTER I / THE SOCIAL ORGANISATION / CHAPTER II / CEREMONIAL CUSTOMS; lines 3976-4068 confidence: high

The next morning the lad decorates himself with Alpinia leaves, enters the sea or a creek to the waist, locks his thumbs, splashes water over himself and bystanders, and sometimes ducks his head.

The morning splashing performance in sea or creek water is explicitly described as a safeguard or charm against snakes, with Wara-ǰobo imagined to enter the stomach and cause death.
read in the book →
The Andaman Islanders: A Study in Social Anthropology CHAPTER I / THE SOCIAL ORGANISATION / CHAPTER II / CEREMONIAL CUSTOMS; lines 4706-4793 confidence: high

Fine white clay is applied in one customary pattern named from snake terms in Aka-J̌eru, A-Pučikwar, and Aka-Bea; the author calls it a snake pattern.

The white-clay pattern is named from snake terms, made as zig-zag and lozenge lines, and required on multiple ceremonial occasions.
read in the book →
The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6882-6988 confidence: high

Several unidentified plants are used medicinally: leaves, bark, infusions, creepers, and heated Entada seeds are applied, tied, rubbed, or drunk for illness, pains, diarrhea, snake-bite, and wounds.

Snake-bite treatments include tying on the korotli creeper and applying the inner surface of the skin of the killed snake to the wound.
read in the book →
The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 8481-8536 confidence: high

A North Andaman legend mentions a large snake called o̱r-čubi at Dalamio in ancestral time, which catches, kills, and eats men and women gathering honey.

A large snake catches, kills, and eats honey gatherers; a related version places a honeycomb on the neck of a huge snake.
read in the book →
The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 8481-8536 confidence: high

In an Akar-Bale version, Biča finds a huge snake with a honeycomb on its neck, calls men with bows and arrows, and they fail to kill the snake, which runs away and is never seen again.

Biča's group shoots the large snake with many arrows but cannot kill it; it escapes and is never seen again.
read in the book →
The Andaman Islanders: A Study in Social Anthropology CONCLUSION. / APPENDIX B / THE SPELLING OF ANDAMANESE WORDS / NOTES; lines 14562-14692 confidence: medium

Saddle Peak is described as covered with dense jungle and supposed by the natives to be “the haunt of large and deadly snakes and of evil spirits.”

The passage states that part of Saddle Peak was not occupied and was believed by natives to be the haunt of large deadly snakes and evil spirits.
read in the book →
The Andaman Islanders: A Study in Social Anthropology CONCLUSION. / APPENDIX B / THE SPELLING OF ANDAMANESE WORDS / NOTES; lines 15253-15406 confidence: high

The author notes unresolved points: Pe̱rǰido’s position in the Biliku-Tarai myth; Biliku’s net, hole or cave, sleep, and emergence to bring rain and storm; connections with spider; Tomo and the snake as competitors over fine weather; the snake as guardian of honey and fine weather, invoked to bite Puluga, visible in the hot honey season, and source of a body pattern name.

The snake or-čubi/wara-ǰobo is regarded as guardian of honey and fine weather, appears in the hot honey season, is invoked to bite Puluga to prevent rain, and gives its name to a body-painting pattern.
read in the book →
The Andaman Islanders: A Study in Social Anthropology PERSONAL ORNAMENT; GREAT ANDAMAN. / PERSONAL ORNAMENT; LITTLE ANDAMAN. / HAIR-DRESSING, SCARIFICATION, AND BODY-PAINTING. / ORNAMENTATION.; lines 14062-14093 confidence: high

The passage says many designs are based on the zig-zag line and points to examples in Fig. 42.

The passage repeatedly connects zig-zag ornamentation with snakes, including local names that incorporate words or names for snakes.
read in the book →

native american california

Creation Myths of Primitive America CONTENTS / NORWAN 69 / INTRODUCTION / INTRODUCTION; lines 994-1123 confidence: high

Lithuanian religion is said to have had “sacred serpents and priestesses who guarded the holy, unquenchable fire.”

The passage explicitly names sacred serpents as part of Lithuanian religion.
read in the book →
Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 3053-3205 confidence: high

Olelbis sends Dokos to Koiham Nomdaltopi to be flint, Klak Loimis to Klak Kewilton to be a rattlesnake, and Wima Loimis to Wima Wai Tsarauton to be a grizzly bear; he says they will spread and be bad, with Dokos worst.

Klak Loimis is sent to become a rattlesnake that will bite people, and people will use Dokos as flint to kill her.
read in the book →
Creation Myths of Primitive America HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES / PERSONAGES; lines 18259-18414 confidence: medium

The personage list gives later creature or thing identities, including Hehku as horned serpent, Tsanunewa as elk, and Mapchemaina as first people now turned into birds, beasts, and other things.

The personage list identifies Hehku as horned serpent; Hehku Marimi kills trappers, makes herself small, and is found in Tsanunewa's last trap.
read in the book →
Creation Myths of Primitive America KELE AND SEDIT / PERSONAGES / KOL TIBICHI / KOL TIBICHI.; lines 12177-12332 confidence: medium

At a Hlahi dance, Tulitot takes a large rattlesnake, called his own child, from his mouth; Kol Tibichi then blows and throws long burning flames from both sides of his mouth, frightening Tulitot and those present.

Tulitot displays a rattlesnake from his mouth during a Hlahi dance; Kol Tibichi responds by emitting burning flames from both sides of his mouth, causing fear.
read in the book →
Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 6906-7056 confidence: high

Sas tells Tulchuherris that his daughters, who are Tulchuherris's wives, want red-headed woodpeckers from a nearby nest as pets, but that Sas is too old and blind to climb for them.

The errand is described as obtaining red-headed woodpeckers, but the nest is found to contain rattlesnake heads.
read in the book →
Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 7058-7198 confidence: medium

Sas sees the snakes, cries that his son-in-law is killing all his children, buries them in the old woman's grave, sings over them, and dances wearing beaver teeth.

Sas calls the dead snakes and dead grizzly bears his children and mourns them after Tulchuherris brings them back.
read in the book →
Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 7058-7198 confidence: medium

Sas says he made a brush house near a spring where birds and game come to drink, and asks Tulchuherris to go there.

Sas presents the brush house as a place for birds and game near water, while Winishuyat says it is Wintubos, has no water, and is full of snakes, poisonous things, and bears.
read in the book →
Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 7200-7345 confidence: medium

Tulchuherris stops near the house; two dogs leap in and kill all the snakes and bears. Inside, he sees piles of bones and a spring with no water, only thick mud mixed with people's flesh.

The dogs kill snakes and bears in the house, and later the gopher enables Tulchuherris to defeat Supchit by blocking his exits.
read in the book →
Creation Myths of Primitive America THE DREAM OF JUIWAIYU AND / HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES; lines 18116-18257 confidence: high

Kechowala’s side puts a great poison spider on Juiwaiyu’s path; Jupka points it out, and Juiwaiyu crushes it before it can poison him.

Juiwaiyu crushes the poison spider, rattlesnake, and grizzly bear sent or placed against him, and displays the skins of the latter two.
read in the book →
Creation Myths of Primitive America TIRUKALA / THE FINDING OF FIRE / HAIKA KAINA / JUIWAIYU; lines 21666-21783 confidence: high

Hehku is described as usually a horned serpent, as changing forms, and as becoming a Putokya or skull person when raging; Putokyas are associated with cyclone or tremendous wind.

Hehku is described as usually a horned serpent, as changing into various forms, and as becoming a Putokya or skull person when raging.
read in the book →
Yana Texts V. THE CREATION OF THE YANA. / THE CREATION OF THE YANA.111 / VI. ORIGIN OF SEX, HANDS, AND DEATH. / ORIGIN OF SEX, HANDS, AND DEATH.ISI; lines 1710-1816 confidence: high

The people decide to make Coyote cry by making a rattlesnake in the east, near a trail and yellow pine, and they tell the rattlesnake what to do.

The people make a rattlesnake, place it near the yellow pine on the eastward trail, and it kills Coyote's son.
read in the book →
Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 1330-1430 confidence: medium

The Ya'ewi propose hunting deer and making a rattlesnake; a rattlesnake is put down on the trail as they proceed north to hunt deer.

The Ya'ewi say they will make a rattlesnake and a rattlesnake is placed on the trail during the deer-hunt plan.
read in the book →
Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 1433-1450 confidence: high

The Ya'ewi placed a rattlesnake on the trail, coiled around a bush; Bluejay stepped on it and it wound around his legs.

A rattlesnake is deliberately placed on the trail, attacks by winding around Bluejay's legs, and is killed by him.
read in the book →

nahua

Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 1305-1465 confidence: medium

Quilaztli is described as plumed with eagle feathers, having an eagle crest, painted with serpents' blood, coming with her hoe, beating her drum, from Colhuacan.

The hymn says Quilaztli/Cihuacoatl is painted with serpents' blood, and the notes discuss the usual translation of Cihuacoatl as 'serpent woman.'
read in the book →
Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 1467-1610 confidence: medium

The notes cite Sahagun: at the eight-year atamalqualiztli festival, certain Mazateca swallowed living serpents and frogs and received garments as recompense for daring; the festival's purpose is not known.

Sahagun's report says certain Mazateca swallowed living serpents and frogs and received garments as recompense for daring during the eight-year festival.
read in the book →
Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 1467-1610 confidence: high

The speaker's god descends upon the water into a beautiful glistening surface, is compared to a water cypress and a green serpent, and the speaker says suffering has been left behind.

In the Xipe hymn the god descends upon water, is compared to a water cypress and a green serpent, and the speaker says suffering has been left behind.
read in the book →
Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 1612-1789 confidence: medium

Chicomecoatl "presided over food and drink"; Chicomolotl means "seven ears of corn"; she is "a guide to Tlalocan, or the home of abundance."

Chicomecoatl is explained as seven guests or seven ears of corn, while Duran is reported as translating the name as serpent of seven heads.
read in the book →
Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 291-465 confidence: high

The god was called the Hurler because 'he was believed to hurl the lightning serpent (the xiuhcoatl).'

The notes say Huitzilopochtli hurls the lightning serpent, and the quoted Sahagun hymn says he hurls a flaming serpent and fire stick and holds a serpent torch.
read in the book →
Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 619-768 confidence: low

The hymn speaks of noble magical work, making oneself of the people's flesh, danger in affronting the speaker, and fathers who took tigers and serpents by the head.

The divine speaker says his fathers took tigers and serpents by the head.
read in the book →
Rig Veda Americanus: Sacred Songs of the Ancient Mexicans INTRODUCTION. / RIG VEDA AMERICANA / GLOSSARY. / INDEX.; lines 2541-2816 confidence: high

Serpent-related index entries include lightning as a serpent, Coatepec as sacred serpent mountain, serpent woman, serpent's blood, swallowing of serpent, and serpent of seven heads.

The index explicitly gathers several serpent forms and actions, including lightning as serpent, serpent mountain, serpent woman, serpent blood, swallowing of serpent, and seven-headed serpent.
read in the book →
Rig Veda Americanus: Sacred Songs of the Ancient Mexicans LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA / GLOSSARY.; lines 1937-2070 confidence: medium

“Coatepec, V, 1. At the Coatepetl, or Serpent Hill.”

Coatepec is glossed as at the Coatepetl, or Serpent Hill.
read in the book →
Rig Veda Americanus: Sacred Songs of the Ancient Mexicans LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA / GLOSSARY.; lines 2150-2259 confidence: medium

“to twine oneself, as a serpent around a tree; refers to the xiuhcoatl, fire-serpent, of Huitzilopochtli.”

The glossary explicitly identifies the xiuhcoatl as the fire-serpent of Huitzilopochtli.
read in the book →
Rig Veda Americanus: Sacred Songs of the Ancient Mexicans LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA / GLOSSARY.; lines 2150-2259 confidence: medium

“to twine oneself, as a serpent around a tree; refers to the xiuhcoatl, fire-serpent, of Huitzilopochtli.”

Milacatzoa is explained as twining oneself like a serpent around a tree.
read in the book →
Rig Veda Americanus: Sacred Songs of the Ancient Mexicans LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA / GLOSSARY.; lines 2261-2352 confidence: low

Ocelocoatl, III, 4. “Tiger snake.”

The glossary includes Ocelocoatl glossed as “Tiger snake.”
read in the book →
Rig Veda Americanus: Sacred Songs of the Ancient Mexicans LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA / GLOSSARY.; lines 2467-2538 confidence: medium

“Xiuicoatl, XV, 2. Grass snake, or green snake.”

Xiuicoatl is explicitly glossed as a grass snake or green snake.
read in the book →

georgian

Georgian Folk Tales PREFACE / M. W. / CONTENTS / GEORGIAN TALES; lines 178-204 confidence: medium

Entries V-VIII list “Fate,” “Ghvthisavari,” “The Serpent and the Peasant,” and “Gulambara and Sulambara,” with starting pages 22, 25, 39, and 42.

The title “The Serpent and the Peasant” names a serpent in direct relation to a peasant.
read in the book →
Georgian Folk Tales THE FATHER'S PROPHECY / THE HERMIT PHILOSOPHER / A WITTY ANSWER / NOTES; lines 5370-5524 confidence: medium

Khvitho is a precious stone laid by a snake or fowl that turns whatever it touches into gold or precious stones.

Khvitho is defined as a precious stone laid by a snake or fowl that transforms what it touches into gold or precious stones.
read in the book →
Georgian Folk Tales THE GOOD-FOR-NOTHING / THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD) / THE SERPENT AND THE PEASANT; lines 1387-1481 confidence: high

The serpent speaks to the peasant, asks him to promise to share the king’s reward, and tells him to interpret the fox as cunning, hypocrisy, and treachery in the kingdom.

The serpent speaks and supplies the otherwise unavailable meanings of the king’s dreams.
read in the book →
Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2647-2735 confidence: high

The old woman says there is no water because a dragon/gvelashapi withholds it unless a human victim is offered, and the king's daughter is to be offered that day; Asphurtzela asks for vessels and goes to the well.

The old woman explains that the dragon withholds the water unless given a human victim, and the king's daughter is the next victim.
read in the book →
Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2647-2735 confidence: medium

At the stream Asphurtzela finds the crying princess, sleeps with his head on her lap, wakes when her tear falls on him, kills the dragon with an arrow, and the king later offers marriage to the princess and half the kingdom.

Asphurtzela kills the dragon threatening the king's daughter, after which the king offers him marriage to the princess and half the kingdom.
read in the book →
Georgian Folk Tales THE TWO THIEVES / THE FOX AND THE KING'S SON / PART II / THE THREE PRECEPTS; lines 3457-3550 confidence: high

The youth finds a red snake on the road; later it has laid many precious stones, and “Every day the snake laid him a precious stone.”

A red snake kept by the youth lays precious stones and makes him wealthy.
read in the book →
The Man in the Panther's Skin OTHER WORKS. / PERSONS. / PLACES. / FAUNA.; lines 16484-16631 confidence: low

The list includes asp, crocodile, dragon, dragon-fly, and serpent; the serpent entry ends with a cross-reference to asp.

The passage explicitly includes serpent among the fauna entries and directs the reader to asp.
read in the book →
The Man in the Panther's Skin PLACES. / FAUNA. / MINERALS, GEMS, ETC. / ASTRONOMY.; lines 16702-16736 confidence: medium

Eclipse (serpent), 122, 125, 277, 1176, 1208, 1396

The index explicitly lists “Eclipse” with the parenthetical “serpent.”
read in the book →
The Man in the Panther's Skin XXVIII / AXNIT / XXXII / XXXIV; lines 11686-11856 confidence: medium

The maiden passes through other doors past drunken men; 'The moon remained full, unswallowed by the serpent.'

The escape is described by the statement that the moon remained full and was not swallowed by the serpent.
read in the book →
The Man in the Panther's Skin XXVIII / AXNIT / XXXII / XXXIV; lines 11858-11946 confidence: low

P’hatman thanks Avt’handil, saying he has “delivered me safe from that serpent’s gaze” and that she no longer fears death.

P’hatman describes her deliverance from Chanchagir as deliverance from “that serpent’s gaze.”
read in the book →
The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 13870-14052 confidence: medium

“the moon was freed from the serpent to meet the sun”; the note explains this as Nestan at liberty and united to Tariel, with an allusion to eclipse.

The reunion is imaged as the moon freed from the serpent to meet the sun, with the note that this alludes to an eclipse.
read in the book →

japanese

Japanese Fairy Tales COMPILED BY / PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE; lines 151-260 confidence: high

A huge serpent-dragon lies across the whole bridge, with its body compared to a large pine trunk; as it breathes, fire and smoke come from its nostrils.

The Dragon King first appears as a serpent-dragon blocking the bridge, then appears as a strange man and explains that he had waited in that shape to find a brave human.
read in the book →
Japanese Fairy Tales COMPILED BY / PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE; lines 151-260 confidence: high

At the bridge of Seta-no-Karashi by Lake Biwa, a huge serpent-dragon lies across the path, filling the bridge and breathing fire and smoke.

The Dragon King appears first as a huge serpent-dragon and then as a man, and he states that he took that shape while waiting on the bridge.
read in the book →
Japanese Fairy Tales COMPILED BY / PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE; lines 262-377 confidence: medium

Hidesato sees an enormous centipede behind two balls of fire, winding around the mountains, with its hundred feet glowing like lanterns.

Hidesato kills a huge centipede described with reptile and serpentine imagery after ordinary arrows fail.
read in the book →
Japanese Fairy Tales COMPILED BY / PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE; lines 262-377 confidence: medium

Hidesato sees an enormous centipede winding around the mountains in starlight, with fire-like eyes and glowing feet moving toward the shore.

Hidesato, called a brave warrior and preserver, kills a huge centipede whose body is described as serpentine.
read in the book →
Japanese Fairy Tales PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW; lines 614-726 confidence: medium

The contents include a demon with one huge eye in its forehead, monsters with gaping mouths, a huge snake coiling and hissing, and a big frog hopping and croaking.

A huge snake coils and hisses about the old woman among the creatures released from the big box.
read in the book →
Japanese Fairy Tales THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 6128-6233 confidence: high

In Omi, Yamato Take sees mourning and learns that a mountain monster raids villages, devours people, and prevents daily work.

The feared mountain monster appears as a serpent on Ibuki Mountain, and Yamato Take kills it with his bare arms.
read in the book →
Japanese Fairy Tales THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 6128-6233 confidence: high

After the serpent lies dead, sudden darkness and rain cover the mountain; later Yamato Take feels ill with burning pains in his feet and concludes the serpent poisoned him.

After killing the serpent, Yamato Take suffers burning pains and recognizes that the serpent poisoned him.
read in the book →
Japanese Fairy Tales THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 6128-6233 confidence: high

Yamato Take goes to Ibuki Mountain, meets a serpent blocking the path, decides he needs no sword, and strangles it with his bare arms.

A serpent appears on Ibuki Mountain, blocks Yamato Take’s path, and is killed by him with his bare hands.
read in the book →
Japanese Fairy Tales THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 6128-6233 confidence: high

After the serpent dies, darkness and rain come over the mountain; Yamato Take later feels ill with burning pains in his feet and knows the serpent poisoned him. He is carried to hot mineral springs heated by volcanic fires.

After killing the serpent, Yamato Take suffers burning pains identified as poison and recovers by bathing in hot mineral springs.
read in the book →

xhosa

Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony I30 KAFFIR FOLK TALES. / STORY OF IRONSIDE AND HIS SISTER, 131 / STORY OF THE CANNIBAL'S WONDERFUL BIRD. / THE CANNIBALS WONDERFUL BIRD. 135; lines 5797-5943 confidence: medium

While the cannibal is away, the chief opens the bag, takes out his daughter, learns of deception by other girls, has them killed, and puts snakes and toads in the bag.

The chief replaces the girl in the cannibal's bag with snakes and toads; the substitution is revealed before the other cannibals, leading them to kill the cannibal.
read in the book →
Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony INTRODUCTORY CHAPTER, 17 / INTRODUCTORY CHAPTER, 19 / INTRODUCTORY CHAPTER, 21 / INTRODUCTORY CHAPTER. 23; lines 1317-1393 confidence: high

Snakes are treated with respect; if one is in a hut, people leave until it departs, and the owner may say it is perhaps an ancestor spirit visiting in that form, though it may be ordinary.

A snake in a hut may be explained by the owner as the spirit of an ancestor visiting in that form, prompting respectful avoidance.
read in the book →
Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony INTRODUCTORY CHAPTER, 17 / INTRODUCTORY CHAPTER, 19 / INTRODUCTORY CHAPTER, 21 / INTRODUCTORY CHAPTER. 23; lines 1317-1393 confidence: medium

Snakes are treated with respect; if one is in a hut, people leave until it departs, and the owner may say it is perhaps an ancestor spirit visiting in that form, though it may be ordinary.

People leave the hut and wait for the snake to depart because it might be an ancestor spirit and harm might befall the house if they risk offending it.
read in the book →
Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony INTRODUCTORY CHAPTER, / INTRODUCTORY CHAPTER. 13 / INTRODUCTORY CHAPTER. 15 / INTRODUCTORY CHAPTER, 17; lines 1072-1145 confidence: medium

Two daily meals are described; young boys may eat any meat, mature males reject unclean animals, and fish are not eaten but are all called snakes.

The passage states that fish are not eaten and are all called snakes without distinction.
read in the book →
Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony NOTES. 219 / NOTES. 221 / NOTES. 223 / NOTES. 225; lines 9540-9650 confidence: high

Long Snake note: girls take fermented milk to the man despite ordinary prohibition on females serving milk; Long Snake is a bewitched man compelled to appear as a serpent while retaining human faculties.

Long Snake is described as a man bewitched into serpent appearance while retaining human faculties.
read in the book →
Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony PREFACE. / PREFACE, / X PREFACE. / CONTENTS.; lines 375-461 confidence: medium

The contents continue with titles including the Cannibal's Wonderful Bird, the Cannibal Mother and her Children, the Girl and the Mbulu, Mbulukazi, Long Snake, Kenkebe, the Wonderful Horns, and the Glutton.

The contents include “The Story of Long Snake.”
read in the book →
Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF FIVE HEADS. / THE STORY OF FIVE HEADS. 49 / THE STORY OF FIVE HEADS. 51 / KAFFIR FOLK TALES,; lines 2478-2518 confidence: high

The people ask the girl where she came from and what she wants; she answers that she has come to be the wife of the chief.

The chief whom Mpunzikazi seeks as husband is described as a big snake with five heads and large eyes.
read in the book →
Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF MBULUKAZL 151 / IS2 KAFFIR FOLK TALES, / THE STORY OF MBULUKAZL 153 / THE STORY OF LONG SNAKE.; lines 6534-6669 confidence: medium

A girl leaves her father's place, arrives at Long Snake's village, and finds Long Snake absent with only his mother present.

The central male figure is repeatedly called Long Snake and is later identified as the bridegroom and husband of the two girls.
read in the book →
Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF TANGALIMLIBO, 57 / THE STORY OF TANGALIMLIBO. 59 / THE STORY OF TANGALIMLTBO. 63 / THE STORY OF TANGALIMLIBO. 65; lines 3016-3175 confidence: high

After the girls come out of the water, they see a black-blotched snake called Isinyobolokondwana near their clothes and are afraid.

The black-blotched snake allows respectful girls to take their mantles, but becomes angry when mocked, bites the chief's daughter, and she becomes the same hideous colour as the snake.
read in the book →

afro caribbean

Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 7845-7951 confidence: high

A shepherd boy sees a snake; the snake asks him to carry it to its father and tells him to request knowledge of every animal rather than money.

The snake directs the boy to ask for animal knowledge, and the snake’s father grants it.
read in the book →
Jamaica Anansi Stories RIDDLES. / INDEX TO RIDDLES. / ABBREVIATIONS OF TITLES. / NOTES.; lines 13377-13483 confidence: medium

The notes compare a “pick and choose” motif in which a girl rejects men with bodily defects and state that these cases do not have the husband take the form of a Snake; Jacottet’s snake-husband stories are also contrasted as lacking the pick-and-choose motif.

The notes mention Snake marriage, a monster carrying the girl to a den or stone-hole, and a beast in disguise carrying the girl to a hole.
read in the book →
Jamaica Anansi Stories SONG AND DANCE. / PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY.; lines 3819-4019 confidence: medium

Opening of the Simon Tootoos narrative: Simon's mother is a church woman who dies; Simon sets a colbon on Sunday, finds a snake in it, and the snake sings for him to take it up.

A snake caught by Simon sings commands; the narration states that his dead mother caused the snake to sing and later identifies the eaten being as his dead mother.
read in the book →
Jamaica Anansi Stories SONG AND DANCE. / PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY.; lines 5052-5141 confidence: high

The old lady instructs the girl about eggs; the girl takes big eggs, which release snakes, insects, and finally a big Old Witch man who kills her.

The girl takes big eggs that asked to be taken, and breaking them releases snakes, insects, and a witch man who kills her.
read in the book →
Jamaica Anansi Stories SONG AND DANCE. / PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY.; lines 5289-5415 confidence: low

Section heading: 'MAN-SNAKE AS BRIDEGROOM.' followed by 'The Rescue. (1)'.

The passage includes the heading 'MAN-SNAKE AS BRIDEGROOM' and a rescue subsection title.
read in the book →
Jamaica Anansi Stories SONG AND DANCE. / PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY.; lines 5609-5803 confidence: high

In “The Snake-husband,” a daughter accepts a well-dressed gentleman despite her Old Witch brother’s warning that he is a snake; the brother goes under the carriage as a lizard, and the suitor is addressed as “Mr. Snake” until he appears plainly as a snake.

The passage repeatedly presents an attractive or well-dressed male suitor whose hidden identity is snake, bull, or devil.
read in the book →
Jamaica Anansi Stories SONG AND DANCE. / PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY.; lines 5609-5803 confidence: medium

Snake locks the bride up and wants to kill her but lacks “bump”; the mother-in-law warns that he has already killed a wife and that his cock is very talkative.

Snake locks the bride up intending to kill her, variant songs describe a snake undoing the girl and a yellow snake able to swallow her whole, and the bull bridegroom endangers wedding guests when exposed.
read in the book →
Jamaica Anansi Stories VOLUME XVII. / CONTENTS. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY.; lines 218-283 confidence: high

“Man-Snake as Bridegroom”; “Snake Swallows the Bride”; “Snake-husband”

The contents list “Man-Snake as Bridegroom,” “Snake Swallows the Bride,” and “Snake-husband.”
read in the book →

amazonian

The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XI / CHAPTER XII / CHAPTER XIII / CHAPTER XIV; lines 6099-6179 confidence: high

A medicine-man had an anaconda skin, said to control the anaconda spirit; medicine-men are also described as keeping dried lizard and snake skins.

The medicine-man’s anaconda skin is explicitly said to be used to control the spirit of the anaconda.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XIV / CHAPTER XV / CHAPTER XVI / CHAPTER XVII; lines 269-280 confidence: medium

“The jaguar and anaconda magic beasts--Tiger folk”

The outline identifies jaguar and anaconda as magic beasts; the serpent taxonomy reference applies only to the anaconda component.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XIV / CHAPTER XV / CHAPTER XVI / CHAPTER XVII; lines 7489-7576 confidence: high

The jaguar and anaconda are singled out from other animals as especially connected with spirits and magic. Any animal may serve as a temporary spirit abode, but the jaguar and great water-snake are independently magical and are not killed for food.

The anaconda is called a great water-snake and is singled out as an independently magical beast not killed for food.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XIV / CHAPTER XV / CHAPTER XVI / CHAPTER XVII; lines 7578-7659 confidence: high

“The anaconda is looked upon as an evil spirit... the embodiment of the water spirit, the Yacu-mama... the mother, the spirit of the streams.”

The anaconda is described as the evil embodiment of Yacu-mama, the mother and spirit of the streams.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XIV / CHAPTER XV / CHAPTER XVI / CHAPTER XVII; lines 7661-7698 confidence: medium

A person must never shoot a poisonous snake with a blow-pipe, because one poison will neutralize the other and destroy the arrow poison and all poison in the person’s possession.

The passage warns against shooting a poisonous snake with a blow-pipe because the two poisons would neutralize and destroy the person’s poison supply.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 7901-7972 confidence: high

The author notes animal stories about familiar forest creatures and says they represent abstract ideas: tortoise is crafty and slow, ant and bee industrious, and the poisonous snake represents evil and the evil eye as in Biblical story.

The poisonous snake in Amazonian myth is said to represent evil and the evil eye.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes NAMES OF BORO CHIEFS AND MEDICINE-MEN / WITOTO / APPENDIX VIII / FOOTNOTES; lines 12010-12126 confidence: medium

“The jaguar and the anaconda are both magical beasts.”

The jaguar and anaconda are both directly called magical beasts; the anaconda supports a serpent-symbol reference.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes WATERTON, CHARLES. / WESTERMARCK, EDWARD. / WOODROFFE, JOSEPH F. / INDEX; lines 13008-13250 confidence: low

Reptiles are indexed with anaconda, boa-constrictor, frogs, iguana, lizard, snakes, and fear of snakes.

The reptiles entry lists anaconda and snakes and notes fear of snakes.
read in the book →

arthurian

The High History of the Holy Graal BRANCH XVIII. / TITLE I. / VIII. / XIII.; lines 10279-10367 confidence: high

King Hermit says the vision appears because God loves Perceval for his valour and chastity; he interprets the beast as Jesus Christ and the twelve dogs as the people of the Old Law, then recounts God sending them forty years into the wilderness with unworn garments and manna from heaven, before they decide to store manna out of fear.

In King Hermit's account, people store manna out of distrust, God withdraws the manna, and the stored manna in underground caverns becomes efts, adders, worms, and vermin.
read in the book →
The High History of the Holy Graal BRANCH XXIII. / TITLE I. / BRANCH XXIV. / TITLE I.; lines 12798-12872 confidence: high

The messenger reports the lord’s planned ambush at the gate and relays the lady’s information about a cavern under the castle leading to the forest, containing a lion and two serpent-griffons, with an orchard and broad river near the exit.

The cavern route is blocked by serpent-griffons and a lion, and the messenger says no armed man could pass the griffons without being devoured.
read in the book →
The High History of the Holy Graal INCIPIT. / TITLE I. / VIII. / XIII.; lines 15123-15220 confidence: medium

The messenger reports seeing a knight leading a damsel against her will, beating her with a scourge, saying he would put her into the Serpent's pit, and angrily rejecting pleas from an old knight and a priest.

The captor intends to put the damsel into the Serpent's pit, located in a valley in the deepest forest.
read in the book →
The High History of the Holy Graal INCIPIT. / TITLE I. / VIII. / XIII.; lines 15222-15240 confidence: medium

The knight is carried to “the Pit of the Serpent and the worms”; the pit is dark and deep, with many worms, so he cannot live long there.

The place of punishment is named the Pit of the Serpent and contains many deadly worms.
read in the book →
The High History of the Holy Graal TITLE I. / BRANCH XXXV. / TITLE I. / VIII.; lines 16344-16411 confidence: high

The serpent comes toward Perceval with open jaws, casts out fire and flame, and Perceval thrusts his sword through its gullet.

Perceval kills a fire-breathing serpent and retrieves the red-hot key needed to release the imprisoned knight.
read in the book →
The High History of the Holy Graal VIII. / XIII. / BRANCH XVIII. / TITLE I.; lines 10005-10121 confidence: high

Perceval is glad at the castle people’s conversion. The damsel says the people cannot leave while the Knight of the Dragon lives and that delay will bring more desolation and deaths. The castle people hear mass and make offerings before Perceval leaves, and the damsel guides him.

Perceval is a Christian knight sent against the Knight of the Dragon, who prevents release from the castle, slays people, desolates lands, and bears a fire-breathing dragon head on his shield.
read in the book →
The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 10402-10508 confidence: medium

Perceval recounts fighting a devil-knight whose shield bore a dragon head casting fire and flame, and says the dragon burned up its lord at the last.

The adversary is a devil-knight whose shield bears a dragon head casting fire and flame, and the hermit interprets the episode as battle against the Devil.
read in the book →
The High History of the Holy Graal XXXII. / XXXIII. / BRANCH XVI. / TITLE I.; lines 9441-9509 confidence: medium

The attacker's shield has a dragon head on its outer side that casts forth fire and flame whenever he wills, and he has burned and badly treated knights who withstand him.

The attacker bears a shield with a dragon head that emits fire and flame, and his violence has burned resisting knights.
read in the book →

caucasian

Caucasian Folk-Tales A TATAR VARIANT 243 / A TATAR VARIANT 245 / A TATAR VARIANT 247 / GEORGIAN VARIANT 249; lines 10618-10693 confidence: medium

On the road, they meet a man carrying pears who says three dragons in a pear-tree have captured him and force him to serve their young; Amiran takes the pears, frees him, and goes to the tree.

Amiran frees the pear-carrying captive and goes to fight the three dragons living in the pear-tree.
read in the book →
Caucasian Folk-Tales ARSUMAN 93 / THE FAITHFUL SERVANT 95 / THE FAITHFUL SERVANT 97 / THE RED FISH IOI; lines 4778-4850 confidence: high

On the wedding night, the companion tells the bridegroom not to lock the door, enters while the couple sleep, sees an enormous serpent crawling into the room, and kills it with a diamond sword.

The companion kills an enormous serpent entering the bridal room and later explains that a serpent loved the king's daughter, slept beside her, made her dumb through its breath, and caused her to carry little serpents.
read in the book →
Caucasian Folk-Tales BRAVE NASNI III / II2 FAIRY TALES / II4 FAIRY TALES / THE COURAGEOUS DAUGHTER 117; lines 5431-5566 confidence: high

On a burning plain the heroine saves three young serpents, follows them to an opening kurgan, and meets their mother, a good spirit, who offers help in gratitude.

The mother of the saved serpents is a good spirit who helps the heroine find and carry away the maiden and complete subsequent demands.
read in the book →
Caucasian Folk-Tales BUKUTSCHICHAN 73 / BALAI AND BOTI 77 / BALAI AND BOTI 79 / BALAI AND BOTI 8I; lines 3964-4043 confidence: medium

At the top of a tree the hero finds an eagle’s nest with giant young eagles; a three-headed dragon follows him, and he cuts off all three heads.

The hero saves the eagle’s young by cutting off the three heads of the dragon that follows him to the nest; the mother eagle calls the dragon the enemy of her children.
read in the book →
Caucasian Folk-Tales ETSEMEJ, SON OF ETSEJ 219 / AN UDIAN VARIANT 221 / AN UDIAN VARIANT 223 / AN UDIAN VARIANT 225; lines 9739-9809 confidence: high

On the way Rustum asks an old woman for water; she gives dirty water and explains that a serpent in the well blocks access unless given a present, with the king’s daughter due that day.

The old woman says a serpent sits in the well, blocks approach, and requires daily presents; the king’s daughter brings pilaw before Rustum kills the serpent.
read in the book →
Caucasian Folk-Tales ETSEMEJ, SON OF ETSEJ 219 / AN UDIAN VARIANT 221 / AN UDIAN VARIANT 223 / AN UDIAN VARIANT 225; lines 9739-9809 confidence: high

The king offers Rustum whatever he desires; Rustum asks only to be sent to the overworld, and the king says he cannot do so but knows of a bird whose young are always devoured by a serpent.

Rustum kills the serpent that devours the bird’s young; the bird then agrees to serve him and carries him toward the overworld.
read in the book →
Caucasian Folk-Tales GOD SLAYS BATRAS 189 / SOSRYQO 193 / SOSRYQO 195 / CHAMYTS, SOSRYQO, URYSMAG 197; lines 8691-8763 confidence: high

The Tooth of Arqys is described as making the woman loved by its possessor give herself to him, and as turning her into a serpent if he does not want to have anything to do with her.

The Tooth of Arqys compels the loved woman to yield; if its possessor refuses her, she turns into a serpent. The daughter of the Alagas changes herself into a serpent after Chamyts uses the tooth and refuses her.
read in the book →
Caucasian Folk-Tales OSSETIAN VARIANT 259 / MINGRELIAN VARIANT 263 / OSSETIAN VARIANT 265 / OSSETIAN VARIANT 267; lines 11321-11372 confidence: high

Solomon advises the servant not to tell secrets, not to lend unasked, and to cover a little stick with serpent skin and set it in the courtyard.

Solomon instructs the servant to cover a stick with serpent skin and set it up; after the servant does so, a great tree bearing golden fruit grows from it.
read in the book →

christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAP. II. / CHAPTER III. / CHAPTER IV.; lines 2774-2922 confidence: medium

The devils come out of the boy's mouth and fly away in the shapes of crows and serpents; from that time the boy is healed by the power of the Lord Christ and gives praise and thanks.

The devils leave the boy's mouth and fly away in the shapes of crows and serpents.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VII. / CHAPTER VIII. / CHAPTER IX. / CHAPTER X.; lines 1703-1805 confidence: medium

“the serpent came and found Eve alone, and seduced her.”

Joseph explicitly compares his perceived situation to Adam, Eve, and the serpent, saying the serpent came to Eve alone and seduced her.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VIII. / CHAPTER IX. / CHAPTER X. / CHAPTER XI.; lines 15116-15247 confidence: high

Moses is said to make a type of Jesus, showing one thought dead giving life; God causes serpents to bite the Israelites, they die, and the passage links this to serpent-related transgression in Eve.

God sends serpents as a death-bringing response to transgression, then Moses raises a brazen serpent through which bitten people receive healing and life; the passage interprets this as the glory of Jesus.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER X. / CHAPTER XI. / CHAPTER XII. / CHAPTER XIII.; lines 3947-4088 confidence: medium

A girl is afflicted by Satan, who appears in dragon form, wants to swallow her, drains her blood, and causes her to cry for deliverance while others mourn.

Satan repeatedly appears in dragon form, threatens to swallow the girl, and has sucked out her blood.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XV. / CHAP. XVI. / CHAP. XVII. / CHAPTER XVIII.; lines 4410-4526 confidence: high

Jesus gathers boys in Adar, arranges them as though he were king, is seated on garments, crowned with flowers, flanked by guards, and presented to passers-by as the king.

In a child setting, Jesus calls the serpent, receives its submission, commands it to remove poison, and heals the boy.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XV. / CHAP. XVI. / CHAP. XVII. / CHAPTER XVIII.; lines 4410-4526 confidence: high

Men carry a boy on a couch after he is bitten by a poisonous serpent while reaching into a partridge nest for eggs on a mountain; companions find him lying like a dead person, and neighbours carry him back toward the city.

The serpent that bit the boy is commanded to suck out the poison it had infused, and it takes away its poison again.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII. / SIMILITUDE IX.; lines 24467-24682 confidence: high

The eighth mountain is full of fountains that water creatures; the ninth has no water and nourishes deadly serpents destructive to men.

The ninth mountain is described as lacking water and nourishing deadly serpents destructive to men.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII. / SIMILITUDE IX.; lines 26006-26224 confidence: high

Maimed stones are deceitful people, and mixed serpents correspond to persons whose words infect and destroy like serpent poison. Some are saved by repentance; without repentance they die by the women with power and force.

The passage explicitly compares serpent poison to the words of deceitful persons, saying such words infect and destroy men.
read in the book →

jewish christian

Deuteronomy Chapter 29 / Chapter 30 / Chapter 31 / Chapter 32; lines 1898-1988 confidence: high

The enemy vine is linked to Sodom and Gomorrah; its grapes and clusters are poison and bitter, and its wine is serpent poison and asp venom.

The enemies’ vine, grapes, clusters, and wine are described as poisonous, bitter, and as venom of serpents and asps.
read in the book →
Exodus Footnotes / Chapter 3 / Footnotes / Chapter 4; lines 228-294 confidence: medium

Moses says the people will not believe Yahweh appeared to him; Yahweh has Moses throw down a rod, it becomes a snake, Moses flees, then takes it by the tail and it becomes a rod; the sign is for belief that Yahweh appeared.

A rod becomes a snake when thrown down and becomes a rod again when taken by the tail.
read in the book →
Exodus Footnotes / Chapter 5 / Chapter 6 / Chapter 7; lines 410-460 confidence: high

Yahweh tells Moses and Aaron that if Pharaoh asks for a miracle, Aaron should cast down the rod and it will become a serpent.

Yahweh instructs Aaron to cast down the rod so it becomes a serpent, and Aaron does so before Pharaoh.
read in the book →
Genesis Chapter 46 / Chapter 47 / Chapter 48 / Chapter 49; lines 3266-3332 confidence: high

Dan will judge his people and is compared to a serpent or adder on the path that bites a horse's heels so the rider falls backward; the speaker says he has waited for Yahweh's salvation.

Dan is compared to a serpent or adder on the trail that bites a horse's heels and causes the rider to fall backward.
read in the book →
Genesis Footnotes / Chapter 2 / Footnotes / Chapter 3; lines 200-254 confidence: high

The serpent is described as “more subtle than any animal of the field” and asks the woman whether God said not to eat of any tree of the garden.

The serpent speaks with the woman, contradicts the warning about death, promises opened eyes, is identified by the woman as deceiving her, and is cursed by Yahweh God.
read in the book →
Genesis Genesis 3:1-7 confidence: medium

Now the serpent was more subtle than any animal of the field... She took some of its fruit, and ate.

Candidate motif from literal passage evidence.
read in the book →
Numbers Chapter 19 / Chapter 20 / Footnotes / Chapter 21; lines 1648-1722 confidence: high

Yahweh sent venomous snakes among the people; they bit the people and many Israelites died.

Venomous serpents bite and kill the people, while a bronze serpent placed on a pole becomes the object that bitten people look at and live.
read in the book →
Numbers Numbers 21:4-9 confidence: medium

Make a venomous snake, and set it on a pole... when he looked at the serpent of bronze, he lived.

The passage centers on venomous snakes and a bronze serpent.
read in the book →

armenian

Armenian Legends and Poems ARTAVASD / MOSES OF KHORENE / FOLK SONGS / THE TEARS OF ARAXES; lines 2363-2561 confidence: medium

“No more spake Mother Arax; / She foamed up mightily, / And, coiling like a serpent, / Wound sorrowing toward the sea.”

Mother Arax is explicitly described as coiling like a serpent while winding toward the sea.
read in the book →
Armenian Legends and Poems ARTAVASD / MOSES OF KHORENE / FOLK SONGS / THE TEARS OF ARAXES; lines 2363-2561 confidence: low

Rocks rise in Jorokh’s savage waters like blackened clouds and two threatening dragons; wild Jorokh flows through a fearsome valley like a caravan, roaring, then hushed, creeping through darkness.

Rocks piercing Jorokh’s savage waters are compared to two threatening dragons in a fearsome valley.
read in the book →
Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4783-4892 confidence: medium

The passage introduces the Artashes II love story as Arsacid material in Moses of Khorene and quotes a catalogue of epic events: founding Artaxata, Alan marriage alliance, Satenik and the Vishapazuns, wars, overthrow, slaughter, burning palaces, and family rivalries.

The Vishapazuns are identified as progeny of dragons and are connected with wars and the stealing of Artavazd.
read in the book →
Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 7117-7254 confidence: high

The prose introduction says the poem concerns Gregory the Illuminator, who was cast by King Tiridates into a well infested with serpents and other loathsome creatures.

Gregory is cast into a serpent-filled well or prison; the serpents worship and petition him, and he later sets them free.
read in the book →
Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 7117-7254 confidence: high

The poem says to put the saint in the prison where dragon-serpents are assembled; the poisonous serpents incline their tongues in worship and ask Saint Gregory for pity.

The dragon-serpents ask Gregory for pity and describe being unable to drink spring water or eat green herbs, instead consuming condemned men’s blood and flesh.
read in the book →
Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 7117-7254 confidence: high

A mother’s death lament says she hears her dead son from the ground asking not to be left with crawling serpents; the serpents speak to their young of gnawing his ribs and drinking from his eyes, and the mother cries for a knife to end her life.

The mother hears her dead son from the ground asking not to be left with crawling serpents, and serpents speak of consuming his body.
read in the book →
Armenian Legends and Poems YESTERNIGHT I WALKED ABROAD / ANONYMOUS / VAHAGN, KING OF ARMENIA / MOSES OF KHORENE; lines 596-624 confidence: medium

They sing that Vahagn 'did fight with the dragons, and overcame them.'

Songs say Vahagn fought dragons and overcame them.
read in the book →

fijian

Tales from Old Fiji APPENDIX 167 / APPENDIX 169 / INDEX / INDEX; lines 8496-8640 confidence: high

“Great Serpent the [Dengei or Ndengei), a Fijian god with a temple in Great Fiji”

The index identifies the Great Serpent Dengei or Ndengei as a Fijian god with a temple, and connects an old temple of the Serpent-god to the Hill of Kauvandra.
read in the book →
Tales from Old Fiji CAME TO FIJI 21 / CAME TO FIJI 23 / CAME TO FIJI 25 / TO BUILD THEIR CANOES 29; lines 3043-3116 confidence: high

Rokola, chief of the Boat-builders, and his brother Kausam-baria hate the dove and say, "Come, let us kill the dove"; they also say they will fight the Great Serpent if he is angry.

The Great Serpent is called a god and punishes the Boat-builders after the killing of his dove.
read in the book →
Tales from Old Fiji FIRST GOT PIGS 43 / FIRST GOT PIGS 45 / ARE LORDS OF NAIAU 51 / ARE LORDS OF NAIAU 53; lines 3878-3950 confidence: high

He travels from island to island, smiting gods and forcing peace-offerings throughout the islands, Bau, and inland Great Fiji, until he comes to the Hill of Kauvandra where the great Serpent-god dwells.

The great Serpent-god proposes marriage to Lady Sweet-eyes instead of fighting, and the Slayer marries her.
read in the book →
Tales from Old Fiji FIRST GOT PIGS 45 / ARE LORDS OF NAIAU 51 / ARE LORDS OF NAIAU 53 / ARE LORDS OF NAIAU 55; lines 3953-4030 confidence: low

The Slayer tells Ratu-mai-na-koro about his fights and says he had conquered all the gods of Fiji except the great Serpent whose daughter he had married.

The Slayer says the only god he has not conquered is the great Serpent, whose daughter he had married; later he sends for his wife, Lady Sweet-eyes.
read in the book →
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: high

Old Tui Nayau refers to the hill of Kau-vandra, the temple of Dengei, the Great Serpent, and says the ancestors feared, revered, and worshipped that place and being.

Dengei, the Great Serpent, takes pity, chooses the Boat-builders, teaches canoe-building, and gives them rule over Great Fiji.
read in the book →
Tales from Old Fiji HOW THE TONGANS CAME TO FIJI / CAME TO FIJI 21 / CAME TO FIJI 23 / CAME TO FIJI 25; lines 2967-3040 confidence: medium

The Great Serpent dwells on the hill of Kau-vandra in Great Fiji, gives the surrounding country to his chosen tribe, and the tribe builds a safe town on a high hill.

The Great Serpent is called a god, grants land to a chosen tribe, teaches them many things, and his bodily actions mark night, morning, and earthquakes.
read in the book →
Tales from Old Fiji LONGA-POA 79 / LONGA-POA 8 1 / LONGA-POA 83 / LONGA-POA 85; lines 5018-5120 confidence: high

The great Serpent-god floods the Mataisau Boat-builders because they killed Turu-kawa, his dove; twelve tie themselves to a big tree and drift to Kambara, ten survive, two are killed by sharks, and Kambara chiefs spare the survivors and make them carpenters, beginning canoes in the Windward region.

The great Serpent-god brings a great flood upon the Mataisau because they kill Turu-kawa, his dove.
read in the book →

indigenous australian

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies COLLECTED BY MRS. K. LANGLOH PARKER / WITH INTRODUCTION BY ANDREW LANG, M.A. / CONTENTS / PREFACE; lines 127-224 confidence: medium

The legends were told by Aboriginal narrators, some remembering Mitchellan/Major Mitchell; mothers feared first wheel tracks, lifted children over them, and associated stepping on tracks with sores like those from a snake's track; the narrator describes Mitchellan's coming as the beginning of their end and says camp-fire legends later became a booklet for white children.

The fear of wheel tracks is explained by analogy to a belief that stepping on a snake's track could make feet break out in sores.
read in the book →
Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2400-2492 confidence: high

As the bird flies from the woman’s heart, the dead dingoes change into many kinds of poisonous snakes; the two little dogs become a small non-poisonous carpet snake; white stones at the killing places are said to be fossilized bones of the slain men.

The dead dingoes become poisonous snakes, while the two little dogs become a non-poisonous carpet snake because they had not bitten the men.
read in the book →
Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2400-2492 confidence: high

When the bird flies from the woman’s heart, all the dead dingoes become poisonous snakes, while the two little dogs become dayall minyah, a small non-poisonous carpet snake.

The dead dingoes become many poisonous snakes, and the two little dogs become a small non-poisonous carpet snake.
read in the book →
Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 457-559 confidence: high

Bahloo the moon looks down at earth at night with his three dogs, which earth people call the death adder, black snake, and tiger snake.

Bahloo's dogs are identified as snakes whose poisonous bites have killed those bitten, causing the people to refuse the task.
read in the book →
Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 457-559 confidence: medium

Bahloo the moon looks down at night with three dogs beside him, identified by earth people as the death adder, black snake, and tiger snake. He asks daens crossing a creek to carry the dogs, but they refuse because the snakes' bites can kill.

Bahloo the moon travels with three animals he calls dogs, while earth people identify them as deadly snakes.
read in the book →
Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 561-655 confidence: medium

Bahloo’s snakes hiss; people fear and hate them, kill snakes seen alone, and Bahloo sends more snakes as reminders that the people would not do what he asked.

Bahloo says snakes will remain among people to remind them that they did not do what he asked.
read in the book →
Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 561-655 confidence: medium

Bahloo and three hissing snakes disappear; the people hate Bahloo's dogs, kill lone snakes, and Bahloo sends more snakes to remind them that they refused his request.

Bahloo sends more snakes and says they will remain as long as the people remain to remind them they did not do what he asked.
read in the book →

islamicate folklore

The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3551-3629 confidence: high

The new location is a deep narrow valley surrounded by steep mountains, with diamonds on the ground and enormous serpents that hide in rock caverns by day and emerge at night, probably because of the roc.

The mountain valley contains many diamonds and enormous serpents that threaten the narrator.
read in the book →
The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3551-3629 confidence: high

The narrator is in a deep narrow valley enclosed by steep mountains, with diamonds on the ground and enormous snakes that hide in rock caverns by day and come out at night, apparently because of the roc.

The valley contains huge snakes that hide in caverns by day, come out at night, and terrify the narrator.
read in the book →
The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3631-3726 confidence: high

The route crosses high mountains infested with frightful serpents; the party escapes, reaches the seashore, sails to Rohat, and sees enormous camphor trees whose tapped sap hardens into camphor while the tree withers and dies.

The homeward journey crosses high mountains infested with frightening serpents, though the travelers escape.
read in the book →
The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3824-3922 confidence: high

A loud rustling reveals an immense snake, which seizes one comrade, crushes him in its coils, and swallows him.

The immense snake kills and swallows two of the narrator's companions on the island.
read in the book →
The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3824-3922 confidence: high

On the island the men find fruit; an immense snake seizes, crushes, and swallows one companion, and later rises against the tree and swallows the sleeping companion below the narrator.

An immense snake crushes, coils around, and swallows two companions on the island.
read in the book →
The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4476-4585 confidence: high

The present consists of a single-ruby vase filled with choice pearls, a huge sickness-preserving snake skin, aloes wood, camphor, pistachio-nuts, and a jeweled slave girl.

The royal present includes a huge snake skin said to preserve from sickness those who sleep upon it.
read in the book →
The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4476-4585 confidence: medium

The present consists of a single-ruby vase filled with pearls, a large snake skin believed to preserve sleepers from sickness, aloes wood, camphor, pistachio-nuts, and a gem-robed slave girl.

Among the royal gifts is a huge snake skin whose sleepers are said to be preserved from sickness.
read in the book →

navajo

Navaho Legends I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION.; lines 6262-6353 confidence: medium

The puma of the black-stone-wand gens kills a deer; the bear sometimes kills rabbits; the snake and porcupine are burdensome; the deer in the crowd does neither good nor harm; the people live mostly on small animals and wild plant seeds.

The big snake is judged useless and burdensome, released among rocks, and his descendants are said to be numerous there.
read in the book →
Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 7733-7808 confidence: high

After Nati'nesthani leaves, Deer Raiser rushes home by a shortcut, dresses in the skin of a great serpent, and hides behind a log where the trail passes through a narrow defile.

Deer Raiser dresses in the skin of a great serpent and hides on Nati'nesthani's path as if preparing to spring.
read in the book →
Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 8292-8371 confidence: high

Twelve Eagles carry the Navaho and eaglets upward, circle above Mt. Taylor, tire near the sky, release him at an unseen command, and two Arrow-snakes carry him through the sky-hole to the upper world.

After the Eagles release the Navaho and he begins falling, two Arrow-snakes twine around him and carry him upward safely.
read in the book →
Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 11216-11321 confidence: high

The arrow-snake is described as long, slender, very swift, able to move through the air from a cliff edge, and red-blue below with stripes on its back.

The arrow-snake is a snake described as very swift and able to fly some distance through the air after racing to a cliff edge.
read in the book →
Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 3119-3206 confidence: high

The thirteen-chips game is described, and Bat says he has made thirteen chips white on both sides and will substitute them from the ceiling.

Bat plans chip substitution, Great Snake hides in the hoop, Gopher weakens the tree roots, and the little bird hides in and carries the ball.
read in the book →
Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4714-4781 confidence: medium

Nayénezgani leaves early with the blood-filled bowel, climbs the mountain range at Tsúskai, passes two great snakes that became stone, walks along their backs, and reaches Tsé`bitaï, a black rock like a bird.

On his way to Tsé`bitaï, Nayénezgani comes to two great snakes, said to have become stone, and walks along their backs.
read in the book →
Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 5436-5514 confidence: high

Buffaloes, elks, and some other animals leave eastward; Estsánatlehi reaches the great western water and lives in her floating house, where the Sun visits after crossing the sky and sends lightning serpents on stormy days.

On dark, stormy days the Sun stays in the east and sends serpents of lightning, who do mischief, in his stead.
read in the book →

taoist

Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII. / INDEX; lines 20399-20753 confidence: low

The index includes Lii-liang cataract, rain, Red Lake, River God, perennial rivers, sea-bird, sea-serpents, and Mud spirit.

The index includes sea-serpents alongside other water-related headings such as River God, Red Lake, rivers, and sea-bird.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII. / INDEX; lines 20755-21074 confidence: medium

“Snake, The (moves without legs)”; “Tortoise”; “Turtle of eastern sea”; “Swallow, Wisdom of the.”

The snake entry notes that the snake moves without legs and also refers to its shoulders.
read in the book →
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

One person learned to slay the Dragon but afterward did not exercise the skill, beginning with the human and going on to the heavenly.

The passage mentions one who learned to slay the Dragon but did not use the skill, and later a thief acting beneath the Black Dragon’s chin.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT, I, SECT. X. THE WRITINGS OF KWANG-8ZE. 379 / PT. II. SECT.X. THE WRITINGS OF KWANG-3ZE. 3281 / PT, 1. SECT. X. THE WRITINGS OF KWANG-8ZE. 3283 / PT. II1.SECT. X. THE WRITINGS OF KWANG-8ZE, 385; lines 18491-18628 confidence: medium

The millipede asks the serpent why many feet do not make it faster than a footless creature; the serpent answers that Heaven-set movement cannot be changed.

The serpent speaks about Heaven-given movement and questions the wind about its mode of travel.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book XXXII. / Book XXXIII. / APPENDIX VII. / APP. VII. THE STONE TABLET TO LAO-SZE. 315; lines 13207-13303 confidence: medium

KhSxi Shih went to condole, cried out three times, immediately left, and the commentary notes 'some little indication' of 'the reappearance of the snake after casting its exuviae.'

The commentary explicitly says there is a small indication of the reappearance of a snake after casting its exuviae.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. II. THE WRITINGS OF ATWANG-SZE. IO3 / PT. III. SECT. III. THE WRITINGS OF X-WANG-3ZE. 121 / PT. III. SECT. III. THE WRITINGS OF ZWANG-3ZE. 1 23 / PT. III. SECT. IV. THE WRITINGS OF ATWANG-BZE. 1 35; lines 6151-6270 confidence: medium

"I am (like) the shell of a cicada or the cast-off skin of a snake"

The shadow compares itself to a cicada shell and the cast-off skin of a snake.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. II. THE WRITINGS OF ATWANG-SZE. IO3 / PT. III. SECT. III. THE WRITINGS OF X-WANG-3ZE. 121 / PT. III. SECT. III. THE WRITINGS OF ZWANG-3ZE. 1 23 / PT. III. SECT. IV. THE WRITINGS OF ATWANG-BZE. 1 35; lines 6389-6511 confidence: medium

The note says a lord of Sui healed a wounded snake, and the creature later brought him a large pearl in its mouth.

The translator note states that a lord healed a wounded snake and that the snake later brought him a large pearl in its mouth.
read in the book →

vietnamese

Stories and Legends of Annam INTRODUCTION / XV111 / STORIES AND LEGENDS / OF ANNAM; lines 720-931 confidence: medium

The genie is said to live in dripping, jewel-decked caverns at the bottom of the river and to command an army of sea-monsters and dragons, sometimes good and sometimes evil.

The genie commands an army of sea-monsters and dragons, and Kam-Kong later imagines dragon faces in the river eddies.
read in the book →
Stories and Legends of Annam THE BAMBOO / XVII I / THE RIVAL GENII / SONG ON THE DEATH OF A YOUNG MAIDEN; lines 3764-3881 confidence: high

Thi-Teu is described as joyous and beautiful, and as loved by the handsomest youth in the land.

Thi-Teu, a young maiden, is dead after a green and rose-coloured serpent bites her in the heel.
read in the book →
Stories and Legends of Annam THE CROW AND THE PEACOCK / THE DAUGHTER OF KING MINH-TONG / F 65 / THE GENIE OF THE TAN-VIEN; lines 2806-2860 confidence: medium

"The Dragon of the Song-Koi could confer kingship and immortality"; seekers must plunge to the bottom of the Red River.

A dragon in the river depths can confer kingship and immortality, and the rite requires placing ancestral bones in its mouth.
read in the book →
Stories and Legends of Annam THE SENSITIVE PLANT / THE PEARL1 / XXVII / THE ORCHID; lines 7203-7432 confidence: medium

Hoa-Lan reaches Mount Tan-Vien; a dragon guards the entrance of the subterranean chamber with flaming eyes and jaws. After she prays, she enters a cavern with owls and serpents.

A dragon guards the entrance of the subterranean chamber, and serpents appear inside the cavern around Hoa-Lan.
read in the book →
Stories and Legends of Annam XV111 / STORIES AND LEGENDS / OF ANNAM / THE TREASURE OF THE CHAM CHIEFTAIN; lines 1218-1331 confidence: high

Water-lily stalks fetter the thief; enormous snakes twine around his legs, arms, and body; the Chieftain's treasure grows strangely heavy.

Enormous snakes twine around Nhanh's limbs and body as he struggles in the moat.
read in the book →
Stories and Legends of Annam XXVIII. / XXIX. / XXXI. / INTRODUCTION; lines 268-520 confidence: high

The thuong-cuong dragon dwells in lagoons or walks on marble peaks; only those guilty of crime can see it, and it announces celestial vengeance.

The thuong-cuong dragon is visible only to those guilty of crime and announces approaching celestial vengeance.
read in the book →
Stories and Legends of Annam XXVIII. / XXIX. / XXXI. / INTRODUCTION; lines 268-520 confidence: high

All these good and evil genii are lesser spirits, distinguished from the greater benevolent Than and from the great sacred Dragon whose body sustains Annam.

The great sacred Dragon's body sustains Annam, with heart and members distributed across the land.
read in the book →

ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K I4S / K 2 147 / ISRAEL / L 2 163; lines 10269-10393 confidence: medium

The army lays waste Zawa and Hadeya and slays people with the sword; at Gerra it lays waste a city of vipers with human faces and asses’ tails.

Gerra is called a city of vipers that have human faces and asses’ tails attached to their loins.
read in the book →
The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K I4S / K 2 147 / ISRAEL / L 2 163; lines 10520-10639 confidence: high

When serpents afflicted Israel, God commanded Moses to make and suspend a brass serpent image as a sign; bitten persons who looked and believed lived, while those who did not look died.

The brass serpent sign distinguishes those who look and believe, who live, from those who fail to look, who die; the narrator extends the contrast to belief or disbelief in Christ.
read in the book →
The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) MS. 510) / AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS; lines 3508-3655 confidence: high

God appoints Adam king over creation, expels him from the Garden because of the Serpent and Devil, and Adam contrasts Cain’s ill-tempered face with Abel’s good face, naming Abel heir of his kingdom.

Adam is driven out of the Garden because of apostasy through the sin of the Serpent and the plotting of the Devil.
read in the book →
The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2236-2351 confidence: high

A Northern Abyssinian legend explains Solomon's fatherhood of Menyelek; Menyelek's mother is Eteye Azeb, a Tigre girl, whose people worship a dragon or serpent requiring eldest daughters, sweet beer, and milk.

Eteye Azeb's people worship a dragon or serpent and offer eldest daughters, beer, and milk; Eteye Azeb is tied to a tree as dragon food.
read in the book →
The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2236-2351 confidence: high

When the dragon appears, named saints react; Abba Mentelit attacks, and the saints kill the monster by smiting it with a cross.

Seven saints kill the dragon by smiting it with a cross, with named saints reacting and Abba Mentelit attacking.
read in the book →
The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2236-2351 confidence: medium

Blood from the dying dragon falls on Eteye Azeb's heel, making it like an ass's heel; the saints untie her and send her to her village.

Blood from the dragon falls on Eteye Azeb's heel, which then becomes like the heel of an ass.
read in the book →

shan

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

Mount Meru is inhabited by spirits, guarded by dragons like great snakes, Galons, and ogres, and surrounded by seven circles of mountains and sweet-water belts with lotus flowers; nymphs arise from the water.

The dragon king, ruler of serpent-like dragons, rises and sprays water from his mouth when the mountain appears to blaze with fire.
read in the book →
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 8812-8847 confidence: high

Several rainbow explanations are reported: celestial water from gods' cups above Mount Meru; a great snake or crocodile descending to drink with a second-rainbow wife; and the halo of the king of the spirits visiting from Mount Meru.

One explanation identifies the rainbow as a great snake or crocodile coming down to drink, and identifies a second rainbow as the dragon's wife.
read in the book →
Shans at Home, With Two Chapters on Shan History and Literature shans-at-home-milne; lines 182-309 confidence: medium

Mohamet brought his wife and a favorite cat named Moti; the cat caught snakes, brought them into the house while dying but not dead, and played with them.

The cat repeatedly catches snakes, brings them indoors, is bitten by a snake, and may have died from snake-bite.
read in the book →
Shans at Home, With Two Chapters on Shan History and Literature THE HINDU DEVOTEE IN THE NAMKHAM MONASTERY GARDEN. / BOY FRIENDS. / BOYS BESIDE PAGODA. / GAMES AND WORK; lines 3129-3252 confidence: medium

Children and adults place a dead snake coiled as if alive beside a path, hide and watch passersby retreat; a woman who finds the jokers may join them for the next prank.

A dead snake is arranged to look alive and dangerous, causing passersby to stop or retreat before learning it is a joke.
read in the book →
Shans at Home, With Two Chapters on Shan History and Literature THE HUSBAND WHO LOST HIS WIFE AND CHILDREN / THE TIGER AND THE MISCHIEVOUS HARE / TETHERED BUFFALOES. / NATIVE REST-HOUSES.; lines 10577-10734 confidence: medium

The restored men prostrate before Kap-pa-ra and say he delivered them from the guilt that turned them to stone; one identifies himself as king of the serpent country and promises a daughter, and another identifies himself as king of the roc country and promises repayment.

The restored serpent-country king promises and gives a daughter to Kap-pa-ra, while the roc-country king gives a daughter and states an alliance between the countries.
read in the book →
Shans at Home, With Two Chapters on Shan History and Literature THE HUSBAND WHO LOST HIS WIFE AND CHILDREN / THE TIGER AND THE MISCHIEVOUS HARE / TETHERED BUFFALOES. / NATIVE REST-HOUSES.; lines 10894-10976 confidence: high

Kap-pa-ra longs for his serpent-princess wife, travels to the serpent country, is joyfully received, and declines the family's offer to help him fight Hpung-ka-lit, saying patient endurance is better.

In the serpent country, the dragon king gives Kap-pa-ra a magic bow and a summoning procedure for future need.
read in the book →

burmese

The Soul of a People CHAPTER XXII / DEATH, THE DELIVERER / DEATH, THE DELIVERER 305 / DEATH, THE DELIVERER 307; lines 10248-10325 confidence: high

The passage describes a man lying dead beside a half-cut bundle of firewood after a snake has bitten him on the ankle.

A snake bites the man's ankle, and he is described as dead beside his firewood.
read in the book →
The Soul of a People MANNERS 251 / MANNERS 253 / MANNERS 255 / CHAPTER XX; lines 8715-8845 confidence: high

The Russell's viper is described as a thick, camouflaged, deadly snake that lies on paths and may kill by biting; a Burman says that if the viper sees first it kills, and if a person sees first the person kills it.

The Russell's viper is described as a feared killer of humans and as an outcast from the law protecting all life, so Burmese people kill it when possible.
read in the book →
The Soul of a People MANNERS 251 / MANNERS 253 / MANNERS 255 / CHAPTER XX; lines 8715-8845 confidence: medium

The hamadryad is described as a ten-to-fourteen-foot snake that attacks first; the narrator recounts one attacking him and says he shot its head off.

The hamadryad is described as aggressive and dangerous, but the passage says Burmese people are not ready to kill it, unlike the Russell's viper.
read in the book →
The Soul of a People MANNERS 251 / MANNERS 253 / MANNERS 255 / CHAPTER XX; lines 8847-8974 confidence: medium

Boys say they will show the captured snakes to village friends and then let them go in the water.

The boys intend to release captured poisonous snakes in water after showing them in the village.
read in the book →
The Soul of a People THE POTTER'S WHEEL 339 / THE POTTER'S WHEEL 343 / CHAPTER XXIV / THE FOREST OF TIME; lines 11558-11582 confidence: high

The forest contains snakes whose gray and yellow skins blend with the earth; travellers step on them unknowingly and are bitten.

Snakes hidden on the ground bite the traveller, and brightly colored snakes lure people into danger.
read in the book →

jain

Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE 0INAS. 255 / LIVES OF THE SINAS. 265 / LIVES OF THE GIN AS. 269 / LIFE OF PARSVA.; lines 12653-12799 confidence: medium

Before his birth his mother, lying on her couch, saw in the dark a black serpent crawling about; the note connects this with the name Parsva but says the commentator does not explain how.

A note says Parsva's mother saw a black serpent before his birth and that this relates to his name.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) L1O UTTARADHYAYVANA. / LECTURE XXI. 111 / LECTURE XXII. 113 / LECTURE XXII, I17; lines 7994-8096 confidence: low

Rājīmatī invokes noble lineage, Gandhana-snakes, the wind-driven Hada-plant, and the caretaker who does not own entrusted goods as admonitory comparisons for self-control and true Śramaṇahood.

Rājīmatī's rebuke uses Gandhana-snakes, a wind-driven Hada-plant, and an elephant driven by a hook to frame temptation, instability, and return to discipline.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE II. 13 / LECTURE III. 17 / LECTURE IV. 19 / LECTURE V. 21; lines 3134-3229 confidence: medium

The man is overbearing, desires wealth and women, accumulates sins in two ways, and is compared to a young snake gathering dust on and in its body.

The sinner’s accumulation of sins is compared to a young snake gathering dust on and in its body.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE IX. 35 / NINTH LECTURE. / THE PRAVRAGYA OF KING NAMI2. / LECTURE IX, 39; lines 4068-4265 confidence: medium

Nami says: "Pleasures are the thorn that rankles, pleasures are poison, pleasures are like a venomous snake"; anger, pride, delusion, and greed bring sinking, blocked path, and dangers in both worlds.

Nami says pleasures are poison and like a venomous snake, and links desire and passions with downfall and danger in both worlds.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XIII. 59 / LECTURE XIV. 61 / LECTURE XIV. 63 / LECTURE XIV. 65; lines 5367-5463 confidence: medium

Bhvzgu compares his sons' abandonment of pleasure to a snake casting off its slough and going freely, and asks why he should not follow them.

The sons' abandonment of pleasure is compared directly to a snake casting off its slough and moving freely.
read in the book →

mangaian

Myths and Songs from the South Pacific OF THE LONDON MISSIONARY SOCIETY. / WITH A PREFACE BY / F. MAX MULLER, M.A., / PREFACE.; lines 394-483 confidence: medium

"nature-worship, tree-worship, serpent-worship, ancestor-worship, god-worship, hero-worship, fetichism" are listed as parts of religion, not complete explanations of religion.

Serpent-worship is explicitly listed among forms that are parts of religion.
read in the book →
Myths and Songs from the South Pacific SEEKING FOR LIGHT. / AN AITUTAKIAN MYTH. / RATA'S CANOE. / A LEGEND FROM AITUTAKI.; lines 6832-6915 confidence: high

The quarrel begins when the heron rests on a stone above the reef and defiles the eyes of a sea-serpent whose hole is beneath; the serpent becomes enraged, watches the heron's flight, leaves the reef, enters the mountain torrent, and reaches the pandanus where the heron sleeps.

The spotted sea-serpent pursues, bites, and fights the heron, and the passage describes it as speaking deceitfully to Rata.
read in the book →
Myths and Songs from the South Pacific SEEKING FOR LIGHT. / AN AITUTAKIAN MYTH. / RATA'S CANOE. / A LEGEND FROM AITUTAKI.; lines 6832-6915 confidence: high

Rata finds the white heron alive but exhausted; as the serpent prepares a final attack, Rata chops it in pieces with his axe and saves the heron.

Rata kills the sea-serpent with his axe while it is preparing a final attack, thereby saving the white heron.
read in the book →
Myths and Songs from the South Pacific SEEKING FOR LIGHT. / AN AITUTAKIAN MYTH. / RATA'S CANOE. / A LEGEND FROM AITUTAKI.; lines 7125-7152 confidence: high

Islanders dispute the bird meant by ruru, identifying it as either albatross or white heron; the fish meant is identified as the vaaroa, a spotted sea-serpent.

The vaaroa is identified as a sea-serpent that leaves the lagoon edge, climbs a pandanus tree, seeks lizards, and catches rats.
read in the book →
Myths and Songs from the South Pacific SEEKING FOR LIGHT. / AN AITUTAKIAN MYTH. / RATA'S CANOE. / A LEGEND FROM AITUTAKI.; lines 7125-7152 confidence: medium

The vaaroa is described as up to eight feet long and vindictive; natives say the eel-like fish climbs trees, especially pandanus near lagoons, moving over sand and coral to climb after lizards on branches.

The sea-serpent moves from the lagoon environment across sand and broken coral into a tree, then returns to water when it sees a human.
read in the book →

maya quiche

The Popol Vuh NOTE 1. (PAGE 8) / NOTE 2. (PAGE 8) / NOTE 3. (PAGE 9) / NOTE 4. (PAGE 13); lines 1348-1369 confidence: medium

The woman opposite Quetzalcohuatl is said not to be analogous to Goddess I; Goddess I is taken as a Mayan equivalent of Xmucane and wears a knotted serpent characteristic of Quetzalcohuatl.

Goddess I wears a knotted serpent, and the serpent is described as characteristic of Quetzalcohuatl.
read in the book →
The Popol Vuh PREFACE / LEWIS SPENCE. / THE POPOL VUH / THE FIRST BOOK; lines 215-252 confidence: high

The chief gods are named as Hurakan, Gucumatz, Xpiyacoc, and Xmucane; Gucumatz is a green-feathered serpent, Xpiyacoc and Xmucane are mother and father gods, animals are created, and wooden mannikins are made because man is absent.

Gucumatz is explicitly described as a green-feathered serpent and appears among the chief gods taking counsel.
read in the book →
The Popol Vuh THE MYTH OF VUKUB-CAKIX / THE SECOND BOOK / THE THIRD BOOK / THE FOURTH BOOK; lines 683-742 confidence: medium

The Mixtec account has two winds, the Nine Serpents and Nine Caverns, appearing as a bird and winged serpent and causing waters to subside and land to appear.

The Mixtec example names the Nine Serpents and says one of the winds appears as a winged serpent while causing the waters to subside and land to appear.
read in the book →
The Popol Vuh THE SECOND BOOK / THE THIRD BOOK / THE FOURTH BOOK / KICH AND MEXICAN MYTHOLOGY; lines 745-846 confidence: high

Cucumatz is identified with Quetzalcohuatl; the passage says the Kich name is compounded from words meaning Feathered Serpent and that the Nahuatl meaning is the same, while noting disagreement about the deity’s nature.

Gucumatz/Cucumatz and Quetzalcohuatl are identified, and both names are said to mean Feathered Serpent.
read in the book →
The Popol Vuh THE SECOND BOOK / THE THIRD BOOK / THE FOURTH BOOK / KICH AND MEXICAN MYTHOLOGY; lines 848-886 confidence: high

Hurakan is alluded to as “The Strong Serpent” and “He who hurls below,” the latter referring to lightning.

Hurakan is called “The Strong Serpent,” and the passage links another epithet, “He who hurls below,” to lightning.
read in the book →

african akan

Ashanti CO CO TJ / THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS; lines 5376-5666 confidence: high

From the Sky God, Onyame, came a python, onini, which made its home in the river now called Bosommuru.

A python from the Sky God performs a water-sprinkling rite that leads to conception and the birth of the first children in the world.
read in the book →
Ashanti NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS / NT0R0 EX0GAM0US DIVISIONS / NTORO EXOGAM OUS DIVISIONS / NTORO EX0GAM0US DIVISIONS; lines 6840-6888 confidence: low

Crocodiles, hippopotamuses, and crabs are said not to occur in the lake, but a fish-eating crocodile called akyekye is reported, though not seen by the narrator.

Pythons are reported as common and a python song is recorded; a fish-eating crocodile called akyekye is also reported in relation to the lake.
read in the book →
Ashanti THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS / NT0R0 EX0GAM0US DIVISIONS; lines 5669-5800 confidence: medium

Animals and things associated with obosom are treated as taboos or avoidances rather than automatically as totems; the python has a special relation to Bosommuru, including funeral rites and an origin connection, unlike ordinary avoided foods or animals.

The Bosommuru ntoro is said to have a special magico-religious connection with the python, including funeral rites and a stated origin link, unlike ordinary food avoidances.
read in the book →
Ashanti WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO; lines 19991-20095 confidence: medium

No. 4 represents the saying that the snake lies on the ground but God has given him the hornbill, which flies in the sky.

A proverb design states that the snake lies on the ground but God has given him the hornbill that flies in the sky.
read in the book →

ainu

Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1719-1809 confidence: medium

The pine-tree goddess appears in dream and says, "Why did you eat of the poisonous fruits of Hades?" She advises him to climb the pine-tree and fling himself down to perhaps become human again.

After climbing and falling from the pine-tree, the hunter finds himself human again beside an immense serpent body ripped open so that he could have crawled out of it.
read in the book →
Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1719-1809 confidence: high

He looks at his body, finds himself transformed into a serpent, and his cries and groans become serpent hisses.

The hunter becomes a serpent, is instructed by the pine-tree goddess to climb and fall from the tree, and regains human form while an opened serpent body remains.
read in the book →
Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 confidence: medium

The woman gives birth to a little snake. Her mother asks what god begot it, says humans cannot keep such a child, throws it away, then later hears a baby crying outside and brings in a human baby boy.

The woman bears a little snake that is thrown away, after which a human baby boy is found and kept.
read in the book →
Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 confidence: medium

The woman gives birth to a little snake; her mother, weeping, asks what god begot a child in her daughter and throws the snake away because humans cannot keep it.

The woman bears a little snake, which is thrown away, after which a crying human baby boy is found and raised.
read in the book →

akan

West African Folk-Tales CONTENTS / I. ANANSI, OR SPIDER, TALES / II. MISCELLANEOUS TALES / ILLUSTRATIONS; lines 144-173 confidence: high

“Anansi saw, rushing toward him, Beasts and Serpents of all Kinds”

Serpents rush toward Anansi in one caption, and another caption pairs the Hunter with the Serpent.
read in the book →
West African Folk-Tales West African Folk-Tales / CONTENTS / I. ANANSI, OR SPIDER, TALES; lines 87-117 confidence: high

“HOW BEASTS AND SERPENTS FIRST CAME INTO THE WORLD”

A heading is titled “How Beasts and Serpents First Came into the World.”
read in the book →
West African Folk-Tales XII. ADZANUMEE AND HER MOTHER / XIII. THE GRINDING-STONE THAT GROUND FLOUR BY ITSELF / XV. WHY THE SEA-TURTLE WHEN CAUGHT BEATS ITS BREAST WITH ITS FORE-LEGS / XVI. HOW BEASTS AND SERPENTS FIRST CAME INTO THE WORLD; lines 1419-1522 confidence: high

"Anansi saw, rushing toward him, beasts and serpents of all kinds. Such creatures had never been seen on the earth before."

The title identifies the tale as an account of how beasts and serpents first came into the world, and the final event states that such creatures had never before been seen on earth.
read in the book →
West African Folk-Tales XXVIII. WHY THE LEOPARD CAN ONLY CATCH PREY ON ITS LEFT SIDE / XXIX. QUARCOO BAH-BONI / XXX. KING CHAMELEON AND THE ANIMALS / XXXII. THE UNGRATEFUL MAN; lines 2646-2716 confidence: high

The hunter initially wants to free only the man, citing the leopard's cattle-stealing, the serpent's deadly bites, and the rat's uselessness.

The passage presents serpents as deadly biters, while the rescued serpent gives an antidote that later cures a serpent-bitten prince.
read in the book →

fjort

Notes on the Folklore of the Fjort (French Congo) I., 146 / INDEX. / INDEX. / INDEX.; lines 8104-8289 confidence: medium

"Snake, song of the" and "Song of the Snake"

The index lists 'Song of the Snake.'
read in the book →
Notes on the Folklore of the Fjort (French Congo) NOTES ON THE FOLKLOKE OF THE FJOKT. / THE FOLKLORE OF THE FJORT. / THE FOLKLORE OF THE FJORT. 3 / THE FOLKLORE OF THE FJORT. 5; lines 1710-1782 confidence: high

Chamma, the rainbow, is described as a huge snake entering rivers at their source, swelling them, and carrying grass, trees, and sometimes villages to the sea.

Chamma, the rainbow, is described as a huge snake entering river sources, swelling rivers, and carrying vegetation and villages to the sea.
read in the book →
Notes on the Folklore of the Fjort (French Congo) SONG OF THE BURIAL OF THE FJORT PRINCE. 155 / SONG OF THE BUKIAL OF THE FJORT PKINCE. 157 / THE SONG OF THE SNAKE. 159 / THE SONG OF THE SNAKE.; lines 7183-7226 confidence: high

The passage is titled “THE SONG OF THE SNAKE.”

The song title names the snake, and the first explanatory line describes a small snake devouring a human as an unbelievable report.
read in the book →
Notes on the Folklore of the Fjort (French Congo) THE FOLKLORE OF THE FJORT. 3 / THE FOLKLORE OF THE FJORT. 5 / THE FOLKLORE OF THE FJORT. 7 / THE FOLKLORE OF THE FJORT. 9; lines 1862-1936 confidence: medium

Kazilas are forbidden things, including family prohibitions involving pig, goat, fish, shellfish, doves, and reptiles; only witches would eat certain reptiles and crocodiles, and many families avoid animals because ancestors owe them gratitude.

The passage states that only witches would attempt to eat snakes, crocodiles, lizards, and chameleons.
read in the book →

inuit

Eskimo Folk-Tales ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO / QUJAVARSSUK; lines 589-728 confidence: low

The strong man returns in his kayak at sunset; his wife sits with her back to the sea; he takes a sea serpent from the kayak and strikes her back, making her cold and smarting.

The strong man strikes his wife with a sea serpent shortly before the old man announces that she is with child.
read in the book →
Eskimo Folk-Tales THE RAVEN AND THE GOOSE / WHEN THE RAVENS COULD SPEAK / MAKITE / ASALOQ; lines 2700-2779 confidence: high

A second black ripple is identified as sea-serpents; the travelers pass through, lose another skin layer, and have only one layer left.

The second black ripple is identified as sea-serpents, and passing through it costs one layer of the boat’s skins.
read in the book →
Tales and Traditions of the Eskimo KAGSAGSUK. / IGIMARASUGSUK. / KUMAGDLAT AND ASALOK. / A K I G S I A K.; lines 5046-5122 confidence: high

Editorial note: six copies were received; the tale is said to refer in some way to Indian-Eskimo intercourse and to resemble folklore where a special hero defeats a monstrous animal; the given text is abridged.

Akigsiak is a renowned hunter who encounters the ravaging reptile, escapes pursuit by leaping across and striking it with his lance, and later reports leaving it apparently dead; the editorial note explicitly frames the tale as analogous to stories of a special hero defeating a monstrous animal.
read in the book →
Tales and Traditions of the Eskimo T I G G A K. / NAVARANAK OR JAVRAGANAK. / AVARUNGUAK OR AGDLERUT. / THE LOST DAUGHTER.; lines 7595-7685 confidence: medium

The daughter says her house is far away in a large valley, her husband is not human, and the family must not visit; the mother reports to the sons that their sister carried a reptile and married such a being.

The daughter says her husband is not of human race, and the family later observes a huge reptile-like husband associated with her distant dwelling.
read in the book →

khoisan south african

South-African Folk-Tales JACKAL, DOVE, AND HERON 109 / COCK AND JACKAL 111 / ELEPHANT AND TORTOISE 112 / ANOTHER VERSION OF THE SAME FABLE 115; lines 147-165 confidence: low

THE WHITE MAN AND SNAKE 101

The contents segment includes the title "The White Man and Snake."
read in the book →
South-African Folk-Tales JACKAL'S BRIDE / THE STORY OF HARE / THE WHITE MAN AND SNAKE / ANOTHER VERSION OF THE SAME FABLE; lines 2079-2101 confidence: high

A Dutchman walking alone sees Snake under a large stone. Snake asks for help; after being freed she says, "Now I shall eat you."

Snake is trapped and asks for help, but after being freed she says she will eat the Man.
read in the book →
South-African Folk-Tales LION'S SHARE / JACKAL'S BRIDE / THE STORY OF HARE / THE WHITE MAN AND SNAKE; lines 2040-2076 confidence: high

A White Man meets Snake trapped beneath a large stone, lifts the stone away, and Snake then wants to bite him.

Snake is freed from under a stone and then wants to bite the White Man who released her.
read in the book →
South-African Folk-Tales THE HUNT OF LION AND JACKAL / STORY OF LION AND LITTLE JACKAL / THE LIONESS AND THE OSTRICH / CROCODILE'S TREASON; lines 1427-1478 confidence: medium

Crocodile prepares treason and tells Yellow Snake to remain behind unnoticed and harass the Boer's dogs after Crocodile shouts.

Crocodile recruits Yellow Snake to remain behind and harass the Boer's dogs as part of the treason.
read in the book →

san

Specimens of Bushman Folklore DEATH. / DEATH. / THE DOINGS OF IXUE ARE MANY. / THE TREATMENT OF THIEVES.; lines 10571-10694 confidence: low

"SNAKES, LIZARDS, AND A CERTAIN SMALL ANTELOPE, WHEN SEEN NEAR GRAVES, TO BE RESPECTED."

A heading states that snakes, lizards, and a certain small antelope seen near graves are to be respected.
read in the book →
Specimens of Bushman Folklore DEATH. / THE DOINGS OF IXUE ARE MANY. / THE TREATMENT OF THIEVES. / TO BEAT THE GEOUND (WITH A STONE).; lines 10696-11043 confidence: high

A snake near a grave is not killed because it is regarded as the other person, the dead person, or the dead person's snake; it is respected and left alone even if seen over many days.

The snake near the grave is called the dead person's snake; explanatory notes connect death and becoming a snake; the small antelope near the death place is identified as the person who died and as a spirit antelope.
read in the book →
Specimens of Bushman Folklore DEATH. / THE DOINGS OF IXUE ARE MANY. / THE TREATMENT OF THIEVES. / TO BEAT THE GEOUND (WITH A STONE).; lines 10696-11043 confidence: high

The heading identifies a snake that announces a family death by lying on its back and must not be killed. The Whin serpent gives its belly when struck; people fear it, do not kill it, go away, and may report it at home, where many women cry.

The section heading says the snake announces a family death by lying on its back; the body describes the Whin giving its belly, causing fear, avoidance, and crying at home.
read in the book →
Specimens of Bushman Folklore DEATH. / THE DOINGS OF IXUE ARE MANY. / THE TREATMENT OF THIEVES. / TO BEAT THE GEOUND (WITH A STONE).; lines 10696-11043 confidence: medium

A woman who sees the Whin loosens her skin necklace and lays it down; the serpent turns and lays its belly on the earth, and the woman kills it and throws it away.

A woman lays down her skin necklace; the Whin turns its belly to the earth, and she kills and discards it.
read in the book →

siberian

Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII / T 2; lines 14312-14406 confidence: high

Buryat animal legends are numerous, but animals do not become deities; some animals have future life; the snake is represented in ritual and mythology; the bear is absent from Buryat myth and ritual despite its importance among other shamanists.

The snake is explicitly said to be often represented in ritual and mythology.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology THE ACCESSORIES OF THE SHAMAN 211 / THE ACCESSORIES OF THE SHAMAN 213 / THE ACCESSORIES OF THE SHAMAN 215 / THE ACCESSORIES OF THE SHAMAN 217; lines 10951-11048 confidence: medium

Potanin describes the Altaian shaman’s coat as goat or reindeer hide, covered with many-colored serpent-form pendants ending in serpents’ heads; mumjak names both small pendants and the whole coat; symbolic and jingling pendants include iron triangles and a small bow.

The Altaian coat is covered with pendants in serpent form, terminating in serpents’ heads.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology THE ACCESSORIES OF THE SHAMAN 215 / THE ACCESSORIES OF THE SHAMAN 217 / THE ACCESSORIES OF THE SHAMAN 219 / THE ACCESSORIES OF THE SHAMAN 221; lines 11156-11274 confidence: high

From the shaman's shoulders to the ground hang about thirty snakes of white and black skin; one snake is three-part at the end and indispensable to each Buryat female shaman; her cap has an iron casque with three-branched deer-like horns on both sides.

The Buryat female shaman's costume includes many skin snakes, one three-ended snake, and a horned iron casque.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology THE ACCESSORIES OF THE SHAMAN 217 / THE ACCESSORIES OF THE SHAMAN 219 / THE ACCESSORIES OF THE SHAMAN 221 / THE ACCESSORIES OF THE SHAMAN 223; lines 11277-11383 confidence: medium

The coat front has metal figures of horses, fishes, birds, and other forms; the back has twisted iron snakes with rattles, bells, and tambourine-bells, while disks and plates imitate body parts.

The back of the orgoy is covered with twisted iron representing snakes, with rattles attached.
read in the book →

tongan

Tongan Myths and Tales THE EXPLANATION / A TRIP TO PULOTU111 / LUPEOLOVALU 113 / THE BEAUTIFUL GIRLS OF TONGOLELEKA114; lines 9782-9886 confidence: high

Taufaiteau is sent by a route where a lion devours travelers; the mountain shakes as the lion comes, and he kills it by striking its head and strangling it.

Taufaiteau is sent past a lion expected to devour him and later faces the great snake guarding the girl's place; he kills both beings before the marriage is completed.
read in the book →
Tongan Myths and Tales THE EXPLANATION / A TRIP TO PULOTU111 / LUPEOLOVALU 113 / THE BEAUTIFUL GIRLS OF TONGOLELEKA114; lines 9889-9916 confidence: high

The old wizard tells the Tongan man of an immense eight-headed snake living in a neighboring mountain, with all the people under its sway; the Tongan man says he will go see it.

An immense eight-headed snake lives in a neighboring mountain, holds people under its sway, speaks, and commands a feast.
read in the book →
Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION / COSMOGONY; lines 944-1075 confidence: high

Heimoana is a goddess whose incarnation is the sea snake; her husband is Malekulaulua, and her children are Maui Motua, Maui Atalanga, Maui Kisikisi, and Hina.

Heimoana is explicitly called a goddess whose incarnation was the sea snake.
read in the book →
Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION; lines 624-695 confidence: medium

The fragmentary Tongan Tangaloa-and-carpenters tale suggests a Fijian canoe-building tale in which Dengei the Great Serpent of Kau-vandra is patron god of the carpenters; the author leans toward a Fijian-story variant but notes possible old Tongan origin.

The Fijian canoe-building tale identifies Dengei the Great Serpent as patron god of the carpenters or boat builders.
read in the book →

buryat mongol

A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HOUSE ONGONS / OUTSIDE ONGONS / THE GODS OF THE BURIATS 121 / ESEGE MALAN AND GESIR BOGDO; lines 5876-5902 confidence: high

Mahai Danjin intervenes and sends the four older brothers down to earth beyond the Frozen Ocean, where they create wicked Mangathais and vile serpents, some flying and swallowing people.

The passage describes vile serpents, some of which can fly around and swallow people.
read in the book →
A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths OUTSIDE ONGONS / THE GODS OF THE BURIATS 121 / ESEGE MALAN AND GESIR BOGDO / THE GODS OF THE BURIATS 123; lines 5905-5977 confidence: high

The stone bull stands beyond the Altai. Gesir Bogdo's spirit returns to Esege Malan and creates heroes to fight Mangathais, evil animals, and serpents of the North.

Gesir Bogdo's spirit returns and creates heroes to fight Mangathais, evil animals, and serpents of the North.
read in the book →
A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO; lines 7826-7951 confidence: high

Seeing a valley full of serpents, the Iron Hero turns his car to flint and himself into a yellow, spotted serpent, passes through without suspicion, exits, and restores himself and the car.

A serpent-filled valley blocks the way, and the Iron Hero passes by becoming a yellow, spotted serpent before resuming his own form.
read in the book →

jewish pseudepigrapha

The Book of Jubilees, or, The Little Genesis CHAPTER II. 24-29 19 / CHAPTERS II. 309-111 4 21 / CHAPTER III. 5-9 / CHAPTER III. 10-16 25; lines 5850-5990 confidence: medium

After the seven years, on the seventeenth day of the second month, the serpent approaches the woman and asks whether God has commanded them not to eat of every tree of the garden.

The serpent approaches the woman, questions the prohibition, denies the death warning, and promises opened eyes and divine-like knowledge before the woman eats.
read in the book →
The Book of Jubilees, or, The Little Genesis CHAPTER II. 24-29 19 / CHAPTERS II. 309-111 4 21 / CHAPTER III. 5-9 / CHAPTER III. 10-16 25; lines 5993-6008 confidence: high

The note says the source most probably contained a statement about the cutting off of the serpent’s feet.

The passage gathers several witnesses in which the serpent’s feet are cut off or removed and its belly-crawling is explained.
read in the book →
The Book of Jubilees, or, The Little Genesis CHAPTER II. 24-29 19 / CHAPTERS II. 309-111 4 21 / CHAPTER III. 5-9 / CHAPTER III. 10-16 25; lines 5993-6008 confidence: medium

The note says such a statement would follow naturally on Genesis 3:14, “upon thy belly thou shalt go.”

The serpent’s changed mode of movement is linked to Genesis 3:14 and to traditions of feet, hands, or language being taken away.
read in the book →

micronesian

The Caroline Islands: Travel in the Sea of the Little Lands CHAPTER XI / RETURN TO COLONY ; TO MUTOK AND PANIAU / CHAPTER XII / IQO THE CAROLINE ISLANDS; lines 7841-7936 confidence: low

Near dawn the route passes the U highlands and Kupuricha into shallow sea-grass beds; the travelers see several black and white sea-snakes coiled in weeds and capture one in an alcohol bottle.

The party sees several black and white sea-snakes coiled in sea-grass and captures one.
read in the book →
The Caroline Islands: Travel in the Sea of the Little Lands VISIT TO ONOTH AND GOROR / CHAPTER XVIII / TO TOMIL, LAI, ELIK, BY BOAT TO NORTH YAP / CHAPTER XIX; lines 11363-11461 confidence: low

The narrator evokes a union of beauty and cruelty through a fabled Java shrub whose blossoms conceal a coral snake whose touch is death.

The narrator evokes a fabled Java shrub with gorgeous fragrant blossoms containing a coral snake whose touch is death.
read in the book →
The Island of Stone Money: Uap of the Carolines BACHELORS' HOUSES / CHAPTER IV / COSTUME AND ADORNMENTS / COSTUME AND ADORNMENTS; lines 1146-1189 confidence: low

The strips "vibrated like serpents" when inserted in combs, and "every head was wreathed with coils like Medusa's."

The film strips in combs are described as vibrating like serpents and making heads appear wreathed with coils like Medusa's.
read in the book →

sikh

The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter VII / Chapter VIII / Chapter IX / Chapter X; lines 10058-10134 confidence: high

Mula's wife hides him from Mardana and says he is not at home; while concealed, Mula is bitten by a snake and dies, after which Guru Nanak composes a slok about false friendship and unseen death.

Mula is bitten by a snake while concealed and dies.
read in the book →
The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I / Chapter II; lines 4504-4684 confidence: high

While herding buffaloes, Nanak sleeps under a tree; Rai Bular later observes that the tree’s protecting shadow has remained stationary over him while other shadows moved with the sun.

The stationary tree shadow and the cobra’s hood both function as protective signs around Nanak while he sleeps.
read in the book →
The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 VOLUME VI / CHAPTER I / Chapter II / Chapter III; lines 2033-2150 confidence: high

“It is like the boa constrictor of the Indian forests... crushes it in its folds, and finally causes it to disappear.”

Hinduism is explicitly likened to a boa constrictor that winds around, crushes, and makes opponents disappear, then is said to have absorbed or disposed of several traditions.
read in the book →

yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. II II II II / II II I I / I I I / CHAPTER III.; lines 2876-3023 confidence: high

Oshumare is the Rainbow-god and Great Snake of the Underneath, rises to drink sky water, is also Ewe Anyiewo, and has a sacred python messenger.

Oshumare is described as the Rainbow-god and Great Snake of the Underneath who comes up to drink water from the sky.
read in the book →
The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. II II II II / II II I I / I I I / CHAPTER III.; lines 2876-3023 confidence: high

Oshumare is the Rainbow-god and Great Snake of the Underneath, rises to drink sky water, is also Ewe Anyiewo, and has a sacred python messenger.

A python variety is named as Oshumare's messenger and sacred to him.
read in the book →
The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. II II II II / II II I I / I I I / CHAPTER III.; lines 3025-3107 confidence: high

Olori-merin has four heads watching the compass points from his mound, protects towns from war and pestilence, has goat legs and feet, and sometimes appears at night as a venomous serpent.

Olori-merin is sometimes said to appear at night in the shape of a venomous serpent.
read in the book →

daoist

Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 16016-16460 confidence: medium

"Snake, The (moves without legs) 211; (its shoulders) 82"

The snake entry specifically notes that the snake moves without legs.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 16016-16460 confidence: medium

"Snake, The (moves without legs) 211; (its shoulders) 82"

The index includes a snake entry with distinctive descriptors.
read in the book →

filipino

Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3891-4021 confidence: high

A great snake says it guards the road and bars passage; when it moves to seize Balatama, he cuts it in two and throws one piece into the sea and one into the mountains.

A great snake guards the road, forbids Balatama's passage, and is cut in two by him.
read in the book →
Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS; lines 210-311 confidence: low

Group II: Igorot lists “The Creation,” “The Flood Story,” “Lumawig on Earth,” “How the First Head Was Taken,” “The Serpent Eagle,” “The Tattooed Men,” and “Tilin, the Rice Bird.”

The Igorot section lists a tale titled “The Serpent Eagle.”
read in the book →

hawaiian

Hawaiian Folk Tales: A Collection of Native Legends AHUULA / A LEGEND OF KANIKANIAULA AND THE FIRST FEATHER CLOAK / KAALA AND KAAIALII / A LEGEND OF LANAI; lines 4196-4298 confidence: medium

Opunui seizes Kaala's hand and leads her along the rugged shore to a boiling gulf and spouting cave whose mouth lies beneath the tide.

The scene at the spouting cave includes Kaala's stated fear that the sea snake or puhi lives there and will bite and tear her.
read in the book →
Hawaiian Folk Tales: A Collection of Native Legends T. G. T. / CONTENTS / ILLUSTRATIONS / LEGENDS RESEMBLING OLD TESTAMENT HISTORY; lines 602-684 confidence: medium

The passage describes Kanaloa as a fallen angel antagonistic to the great gods and as the spirit of evil and death, then cites the Genesis serpent, Job's Satan, Isaiah's Hillel, and the Apocalypse dragon.

Kanaloa is described as a fallen angel and spirit of evil and death, and is compared with scriptural figures such as the Genesis serpent as part of an underlying idea of evil arising from disobedience and revolt.
read in the book →

khoekhoe

Reynard the Fox in South Africa; or, Hottentot Fables and Tales PREFACE. XIX / XX PREFACE. / PEIJFACE. XXI / XXIV PREIACE.; lines 748-776 confidence: low

The passage lists several fables as modern in origin and says The White Man and the Snake indicates European origin.

The passage names The White Man and the Snake and says it indicates a European origin.
read in the book →
Reynard the Fox in South Africa; or, Hottentot Fables and Tales W. H. I. BLEEK. / A JACKAL FABLES. / THE LION'S SSARE. 7 / JACKAL FABLES.; lines 1291-1414 confidence: high

A White Man meets a Snake covered by a large stone, lifts the stone off her, and she then wants to bite him.

In both versions, a human frees a Snake from under a stone and the Snake then threatens to bite or eat him.
read in the book →

romanian

Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2900-3002 confidence: medium

A twelve-headed dragon lives at the bottom of a well of pure poison near the tree with the griffin nest and kills the young griffins when they are ready to fly.

An archangel descends from a golden cloud with a sword and cuts off the twelve heads of the dragon that threatens the griffin brood.
read in the book →
Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4787-4901 confidence: medium

The narrator says the Poor Boy has determined to fight the dragon in open ground where he cannot see him, an exploit unheard of among fairy princes fighting dragons.

The Poor Boy fights a dragon that is invisible, learns where it is through wounds and later through a special instruction, and finally kills it.
read in the book →

temne

Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales SPIDER DISCOVERS THE WAX GIRL. / MR. CHAMELEON IS TRANSFORMED INTO A BOAT. / CHAPTER V / A PURRO INITIATION; lines 2562-2620 confidence: high

The lodge is a forest clearing with a fifteen-foot bamboo barricade and one matting-covered opening; cabalistic symbols mark the Purro devil, and a long yellow snake guardian is coiled on a tree limb just inside the entrance; only initiates and candidates dare enter.

A long yellow snake is explicitly identified as the guardian of the Purro society and placed just inside the entrance.
read in the book →
Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales THE ORIGIN OF THE AXE. / CHAPTER XIII / KONAH HAS A WONDERFUL DAY / THE NEW VERSION OF EVE AND THE APPLE.; lines 6349-6417 confidence: high

“Satan sen' snake fo' tempt um. De snake walker up lek pusson.” The snake says they will not die and tells them to eat the fruit.

A snake sent by Satan walks like a person, speaks, persuades the woman to eat, and is later punished through biting and head-crushing imagery.
read in the book →

confucian

The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX III. / CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371 / CHAP. I, APPENDIX III. 281; lines 19048-19186 confidence: medium

The looper coils itself up to straighten itself again, and worms and snakes hibernate to keep alive; investigating the nature and reasons of things reaches the inscrutable and spirit-like, yielding practical application, restfulness, and exalted virtue.

Worms and snakes entering hibernation are given as an example of keeping themselves alive, alongside the looper coiling itself to straighten again.
read in the book →

kimbundu

Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. 11. / NO. III. / NO. IV. / NO. V.; lines 10144-10239 confidence: medium

The note says the story belongs to Ma-kishi stories; Kinioka is the serpent and appears in other manuscripts; the spirit-world description agrees with No. XL.

Kinioka is identified as the serpent and is said to appear in multiple manuscript stories connected to the Ma-kishi material.
read in the book →

maya

The Maya Chronicles CHRONICLE OF CHICXULUB. / TEXT. / CONQUEST AND MAP. / NOTES.; lines 5994-6103 confidence: high

“the ancient name of Merida was not Ho, but Ichcanzihoo” and it “appears to mean ‘The five (temples) of many serpents.’”

The passage links the ancient city name to five temples of many serpents, probable serpent images, and a mound idol glossed as first or primitive serpent or first speaker.
read in the book →