Stolen Or Lost Beloved

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• Maha-bharata BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1389-1536 confidence: medium

  Krishna lists Sisupala's alleged offenses: burning Dwarka, attacking and imprisoning a Bhoja monarch, stealing the aswamedha steed, assaulting Babhru's consort, deceiving Visala's princess, and aspiring to Rukmini.

  Krishna's accusations include Sisupala's assault on Babhru's consort, deception involving Visala's princess, and aspiration to Krishna's wife Rukmini.

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• Maha-bharata BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1395-1542 confidence: medium

  Krishna says Sisupala is kin through his mother and lists past offenses including burning Dwarka, imprisoning Bhoja, stealing the sacrificial horse, and violating women.

  Krishna's charges include assaulting Babhru's consort, deceiving Visala's princess, and aspiring to Krishna's wife Rukmini.

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• Maha-bharata BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1648-1791 confidence: low

  Yudhishthir stakes and loses his brothers, himself, and Draupadi; the family becomes bond-slaves of Duryodhan.

  Draupadi is staked after Yudhishthir has lost himself, claimed as Duryodhan's slave, and forcibly brought to the council.

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• Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2143-2275 confidence: high

  Jayadratha, king of Sindhu and ally of Duryodhan, carries off Draupadi; the Pandavs pursue him, chastise him, and rescue her.

  Jayadratha carries off Draupadi, and the Pandavs pursue, chastise him, and rescue her.

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• Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 confidence: high

  Jayadratha, king of Sindhu and ally of Duryodhan, carries off Draupadi; the Pandavs pursue, chastise him, and rescue her.

  Jayadratha carries off Draupadi; the Pandavs pursue, punish him, and rescue her.

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• Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 confidence: high

  Jayadratha, king of Sindhu and ally of Duryodhan, carries off Draupadi in the Pandavas' absence; the Pandavas pursue, chastise him, and rescue Draupadi.

  Jayadratha carries off Draupadi, and the Pandavas pursue him, punish him, and rescue her.

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• Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2712-2852 confidence: high

  Savitri says she is not faint or weary while waiting on her husband and declares that a faithful wife follows her husband in death or life; she invokes holy company and eternal law joining husband and wife.

  Savitri follows Yama after Satyavan's death and states that a faithful wife follows her husband whether in death or life.

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• The Hymns of the Rigveda, Complete 2 Volumes AY MN 95.) THE RIGVEDA, 527 / ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535; lines 77873-78049 confidence: medium

  King Soma made restitution of the Brahman’s consort; Mitra and Varuna were inviters, and Agni as Hotar took her hand and led her.

  Hymn CIX repeatedly identifies the woman as the Brahman’s consort or wife, says it is dire for her to be led home by others, and states that Soma, gods, men, and kings restore her.

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• The Hymns of the Rigveda, Complete 2 Volumes BOOK THE TENTH. / THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401; lines 68131-68314 confidence: medium

  Tvashtar prepares his Daughter’s bridal; Yama’s Mother vanishes while being carried; the Gods hide the Immortal Lady, make one like her for Vivasvan, and Saranyu brings the Asvin brothers before deserting both twinned pairs of children.

  Yama’s Mother/Saranyu vanishes or is hidden, and the Gods make one like her and give that likeness to Vivasvan.

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• The Hymns of the Rigveda, Complete 2 Volumes SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF / AY MN 95.) THE RIGVEDA, 527; lines 76303-76457 confidence: medium

  The note describes the hymn as a dialogue between Pururavas and Urvasi and says it contains the germ of a legend later related in the Satapatha-Brahmana, Mahabharata, Puranas, and Vikramorvasi. It summarizes Urvasi as a heavenly nymph banished to earth who lives with King Pururavas under conditions involving two pet rams and not seeing him unclothed; Gandharvas steal a ram and use lightning, she sees him naked, vanishes, and later a son is born.

  The Gandharvas steal one of Urvasi’s pet rams, leading Pururavas to rise and be revealed by lightning, after which Urvasi disappears.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) II, 246. / Chapter III. / LAWS OF MANU. / HI, 26.; lines 10755-10900 confidence: medium

  Asura, Gandharva, Rakshasa, and the eighth sinful rite are defined through wealth to kin and bride, voluntary union of maiden and lover, forcible abduction, and stealthy seduction of an incapacitated girl.

  The Rakshasa rite is defined as the forcible abduction of a maiden from her home while she cries and weeps, after violence against kinsmen and forced entry.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLIX / SECTION CCLX / SECTION CCLXI / SECTION CCLXII; lines 52720-52756 confidence: medium

  The Pandavas dwell in Kamyaka forest, go in all directions seeking game to feed the Brahmanas, and leave Draupadi alone at the hermitage with the permission of Trinavindu and Dhaumya.

  Draupadi is left alone while the Pandavas hunt; Jayadratha sees her, asks about her husband, and says he has no need to marry elsewhere if he can secure and take her.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXII / SECTION CCLXIII / SECTION CCLXIV / SECTION CCLXV; lines 52826-52881 confidence: medium

  Kotikakhya reports to the waiting princes; Jayadratha says his heart has been captivated by the lady; Kotikakhya identifies her as Krishna, daughter of Drupada and wife of the five sons of Pandu.

  Jayadratha urges Draupadi, known to be wife of the five sons of Pandu, to ride his chariot, abandon them, and become his wife.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXIII / SECTION CCLXIV / SECTION CCLXV / SECTION CCLXVI; lines 52884-52968 confidence: high

  Draupadi says Krishna and Arjuna would follow her, that Arjuna's Gandiva arrows will terrify and consume the enemy like fire in dry grass, that Bhima and the sons of Madri will attack, and that her fidelity will let her see Jayadratha vanquished and dragged by the sons of Pritha.

  Jayadratha seizes and carries away Draupadi despite her resistance, while she repeatedly invokes the warrior protectors who will recover or avenge her.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXIV / SECTION CCLXV / SECTION CCLXVI / SECTION CCLXVII; lines 52971-53058 confidence: high

  Dhatreyika says, "Jayadratha hath carried away Krishna by force," notes that the track remains visible by unfaded broken branches, and urges immediate pursuit using sacrificial and defilement similes.

  Dhatreyika reports that Jayadratha carried Draupadi away by force, and the sons of Pandu immediately follow the track and confront his host after seeing her on his car.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXIX / SECTION CCLXX / SECTION CCLXXI / SECTION CCLXXII; lines 53486-53528 confidence: high

  Ravana, king of the Rakshasas, uses deceit, overpowers Jatayu, and carries Sita away from Rama's woodland asylum.

  Ravana forcibly carries away Sita, Rama's wife, by deceit; Rama later brings her back.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXIX / SECTION CCLXX / SECTION CCLXXI / SECTION CCLXXII; lines 53486-53528 confidence: medium

  Ravana, king of the Rakshasas, uses deceit, overpowers Jatayu, and carries Sita away from Rama's woodland asylum.

  Rama regains Sita with Sugriva's help after her abduction.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXLII / SECTION CCLXLIII / SECTION CCLXLIV / SECTION CCLXLV; lines 55653-55724 confidence: medium

  Savitri says the earlier boon cannot be accomplished without union with her husband, says she cannot live without him, and asks that Satyavan be restored to life.

  Savitri insists she cannot live or desire heaven without her husband, says Yama has taken him away, and later Satyavan recalls a sable figure dragging him away before his return.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXV / SECTION CCLXVI / SECTION CCLXVII / SECTION CCLXVIII; lines 53061-53132 confidence: medium

  Hostile Kshatriyas shout at seeing Bhimasena and Arjuna; Jayadratha sees the Kuru standards, loses heart, and asks Draupadi/Yagnaseni, seated on his car, to identify the five approaching husbands.

  Draupadi is seated on Jayadratha's car after what she calls his violent deed; she says her heroic husbands have come and that his side will not survive.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXVI / SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX; lines 53135-53211 confidence: medium

  Jayadratha sees his warriors slain, becomes afraid, leaves Krishna/Draupadi behind, sets Draupadi down, and flees by the forest path; Yudhishthira sees Draupadi with Dhaumya and has Sahadeva take her onto a chariot.

  Jayadratha leaves Draupadi/Krishna behind while fleeing; Yudhishthira has Sahadeva take her onto a chariot, and Arjuna identifies Jayadratha as the cause of the misfortune and urges pursuit of him.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXVI / SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX; lines 53213-53263 confidence: high

  Draupadi urges Bhima and Arjuna to slay the Saindhava chief and says that one who "forcibly carries away a wife" should not be forgiven on the battlefield.

  Draupadi speaks of a foe who forcibly carries away a wife, and the passage states that Draupadi has been recovered after the defeat of the Saindhava and Sauvira host.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXVI / SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX; lines 53213-53263 confidence: medium

  Draupadi urges Bhima and Arjuna to slay the Saindhava chief and says that one who "forcibly carries away a wife" should not be forgiven on the battlefield.

  Draupadi demands the Saindhava chief's death, and Bhima and Arjuna pursue him after the recovery.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX / SECTION CCLXXI; lines 53450-53483 confidence: high

  Janamejaya asks what the Pandavas did after misery from the "ravishment of Draupadi."

  Draupadi is ravished or carried away by force by Jayadratha, and she is rescued after Jayadratha and associated forces are defeated.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXIII / SECTION CCLXXIV / SECTION CCLXXV / SECTION CCLXXVI; lines 53796-53857 confidence: medium

  Ravana commands: "Go and tempt Sita, assuming the shape of a deer with golden horns and a golden skin," and says he will then forcibly carry Sita away.

  Ravana says that once Rama is sent after the deer, Sita will come within his power and he will forcibly carry her away.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXIII / SECTION CCLXXIV / SECTION CCLXXV / SECTION CCLXXVI; lines 53859-53889 confidence: high

  Ravana identifies himself as king of the Rakshasas, says Lanka lies beyond the great ocean, and asks Sita to forsake Rama and become his wife.

  Ravana asks Sita to forsake Rama and become his wife; Sita refuses; Ravana later seizes and carries her away while she calls upon Rama.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXIV / SECTION CCLXXV / SECTION CCLXXVI / SECTION CCLXXVII; lines 53892-53920 confidence: high

  Jatayu sees Sita on Ravana's lap, rushes against Ravana, and tells him to leave the princess of Mithila or face death.

  Ravana carries Sita, the princess of Mithila/Videha, despite Jatayu's demand that he release her, and takes her to Lanka.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXIV / SECTION CCLXXV / SECTION CCLXXVI / SECTION CCLXXVII; lines 53922-54003 confidence: high

  Rama and Lakshmana find a huge dying vulture, first suspect him, then hear him identify himself as king of vultures and friend of Dasaratha; he tells of being overthrown by Ravana for Sita, nods to indicate Ravana went south, dies, and receives Rama’s funeral obsequies.

  Sita is carried away by Ravana; Rama and Lakshmana grieve and follow clues toward her recovery.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXIX / SECTION CCLXXX / SECTION CCLXXXI / SECTION CCLXXXII; lines 54513-54588 confidence: high

  Angada delivers Rama's words: Ravana is accused of Sita's violent abduction and other transgressions, warned that retribution is imminent, and ordered to release Sita or face destruction by Rama's arrows.

  Rama's message identifies Sita's violent abduction by Ravana as the injury and commands Ravana to release her.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXV / SECTION CCLXXVI / SECTION CCLXXVII / SECTION CCLXXVIII; lines 54006-54091 confidence: high

  Rama comes to Pampa, remembers Sita, and laments because she has been abducted and he is separated from her.

  Sita has been abducted by Ravana; Rama grieves for her, is urged to liberate her, and accepts Sita's dropped cloth as evidence within the rescue effort.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXV / SECTION CCLXXVI / SECTION CCLXXVII / SECTION CCLXXVIII; lines 54092-54167 confidence: high

  Ravana, having reached Lanka, "placed Sita in an abode ... within a forest of Asokas" resembling an ascetic asylum.

  Ravana confines Sita in Lanka under armed guards while she grieves for Rama and refuses any other protector.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXVI / SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX; lines 54170-54236 confidence: medium

  Markandeya says Sita dwells afflicted by grief for her lord, in mean garb, with a single jewel on her marital thread, weeping on a stone and waited on by Rakshasa women.

  Sita grieves for her lord while surrounded by Rakshasa women; Ravana urges her to accept him as lord and queen; Sita refuses as a wife devoted to another.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 54239-54296 confidence: medium

  Markandeya narrates that Rama and Lakshmana dwell on Malyavat hill after Sugriva's hospitality; Rama gazes at the night sky, is affected by fragrant breezes, remembers Sita, and is dejected over her captivity in the abode of the Rakshasa.

  Sita is described as captive in the Rakshasa's abode, Rama is distressed by her absence, and monkey parties search broadly for her but have not yet found her.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 54298-54381 confidence: high

  Rama asks whether the mission succeeded and says he cannot live while Janaka's daughter is unrescued and the foe unslain, robbed of wife and honour.

  Rama frames Sita as his unrescued wife; the monkey mission searches for her, and Hanuman finds her in Ravana's harem.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXXI / SECTION CCLXXXII / SECTION CCLXXXIII / SECTION CCLXXXIV; lines 54652-54713 confidence: high

  Ravana tells Kumbhakarna that Rama and the monkey host crossed the Ocean by a bridge to wage war because Ravana had stealthily brought away Rama's wife Sita, daughter of Janaka.

  Ravana states that he stealthily brought away Sita, Rama's wife, and that Rama crossed the Ocean by a bridge to recover her.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXXIV / SECTION CCLXXXV / SECTION CCLXXXVI / SECTION CCLXXXVII; lines 54852-54932 confidence: medium

  Ravana sees Indrajit's empty chariot, hears his son has been slain, is overcome by grief, seizes a sword, and runs toward the Princess of Mithila in the Asoka wood, where she longs for her lord.

  The Princess of Mithila is captive in Ravana's power, longs for her lord, and is threatened by Ravana after Indrajit's death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXXVI / SECTION CCLXXXVII / SECTION CCLXXXVIII / SECTION CCLXXXIX; lines 55012-55095 confidence: high

  Avindhya, an old wise counsellor of Ravana, comes from the city with Sita following behind Vibhishana and asks Rama to accept Janaka's daughter.

  Brahma states that Ravana abducted Sita; after Ravana is slain, Sita is presented to Rama, divine figures attest her innocence, and Rama is commanded to take her back.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXXVII / SECTION CCLXXXVIII / SECTION CCLXXXIX / SECTION CCLXL; lines 55175-55210 confidence: high

  "Krishna, the daughter of Drupada," was "forcibly abducted by the wicked-minded Saindhava" and "brought back by these mighty warriors."

  The passage places Krishna daughter of Drupada's abduction and recovery alongside the rescue of the princess of Videha by Rama.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIX / SECTION CCXX / SECTION CCXXI / SECTION CCXXII; lines 20573-20646 confidence: high

  Arjuna rushes toward Subhadra, forcibly takes her into his chariot, and proceeds toward Indraprastha; her armed attendants see this and report it in Dwaraka’s Sudharma court.

  Arjuna forcibly takes Subhadra into his golden chariot and drives toward Indraprastha, while her attendants report the seizure.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIX / SECTION CCXX / SECTION CCXXI / SECTION CCXXII; lines 20573-20646 confidence: high

  Arjuna rushes toward Subhadra, forcibly takes her into his chariot, and proceeds toward Indraprastha; her armed attendants see this and report it in Dwaraka’s Sudharma court.

  Subhadra’s attendants report the seizure; the Yadava groups assemble, call for chariots and weapons, and Balarama threatens retaliation.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXVIII / SECTION CCXIX / SECTION CCXX / SECTION CCXXI; lines 20515-20570 confidence: medium

  Krishna says self-choice is ordained for Kshatriya marriage but uncertain, and that "a forcible abduction for purposes of marriage is applauded"; he advises Arjuna to carry away his sister by force.

  Krishna says forcible abduction for marriage is applauded among brave Kshatriyas and tells Arjuna to carry Bhadra away by force.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXX / SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII; lines 20649-20700 confidence: medium

  Vasudeva tells the Vrishni heroes that Arjuna has not insulted the family, criticizes bride-gift and bride-sale ideas, says Arjuna took the maiden by force according to ordinance, praises Arjuna, and orders conciliation rather than battle.

  Vasudeva states that Arjuna took Subhadra by force according to ordinance, calls the alliance proper, and the kin group later conciliates him and returns him to Dwaraka for marriage.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXX / SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII; lines 49562-49638 confidence: medium

  Devasena says she is a daughter of Prajapati, sister of Daityasena, visited the Manasa mountains, was courted by Kesin, and that Kesin carried away Daityasena while Indra rescued Devasena.

  Daityasena is carried away by Kesin after he courts the sisters, while Devasena reports being rescued by Indra.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXX / SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII; lines 49562-49638 confidence: medium

  Devasena says she is a daughter of Prajapati, sister of Daityasena, visited the Manasa mountains, was courted by Kesin, and that Kesin carried away Daityasena while Indra rescued Devasena.

  Devasena states that Indra rescued her with his might after Kesin had taken Daityasena.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIII / SECTION CLIV / SECTION CLV / SECTION CLVI; lines 42916-42988 confidence: medium

  Jatasura is a Rakshasa in Brahmana guise who has remained with the Pandavas, seeking their weapons and an opportunity to ravish Draupadi; Yudhishthira unknowingly supports him, likened to a fire covered with ashes.

  Jatasura watches for an opportunity to ravish Draupadi and then carries her off along with three Pandavas.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIII / SECTION CLIV / SECTION CLV / SECTION CLVI; lines 42990-43064 confidence: medium

  Bhimasena appears “with a mace in his hand” and sees his brothers and Draupadi on the shoulders of the demon, with Sahadeva on the ground rebuking the Rakshasa.

  The Rakshasa carries off Draupadi/Krishna, prompting Bhima’s pursuit and combat.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLIII / SECTION CXLIV / SECTION CXLV / SECTION CXLVI; lines 42267-42340 confidence: high

  Bhima describes Hanuman as his brother, chief of monkeys renowned in the Ramayana, who crossed a hundred-yojana ocean in one leap for Rama’s queen; Bhima then threatens to punish the monkey if not given passage.

  Bhima recalls that Hanuman crossed an ocean of a hundred yojanas in one leap for Rama’s queen.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLIII / SECTION CXLIV / SECTION CXLV / SECTION CXLVI; lines 42267-42340 confidence: high

  Hanuman recounts that Rama, son of Dasaratha and Vishnu in human shape, lived in Dandaka forest with his queen and brother, and that Ravana carried away Rama’s queen through Maricha, who assumed a gem-like golden-spotted deer form.

  Ravana is said to have carried away Rama’s queen by stratagem and force.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLIII / SECTION CXLIV / SECTION CXLV / SECTION CXLVI; lines 42267-42340 confidence: high

  Hanuman recounts that Rama, son of Dasaratha and Vishnu in human shape, lived in Dandaka forest with his queen and brother, and that Ravana carried away Rama’s queen through Maricha, who assumed a gem-like golden-spotted deer form.

  Maricha, a Rakshasa, assumes the form of a gem-like golden-spotted deer in the deception connected with Ravana’s abduction of Rama’s queen.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLIV / SECTION CXLV / SECTION CXLVI / SECTION CXLVII; lines 42343-42385 confidence: high

  Rama searches for his carried-away wife, meets Sugriva on a mountain summit, forms friendship with him, slays Vali, installs Sugriva, and Sugriva sends many monkeys in search of Sita.

  The passage states that Rama’s wife was carried away, searched for, found in Ravana’s abode, and later recovered by Rama.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 42522-42605 confidence: medium

  Hanuman says Raghu's son established fame among men by slaying the lord of the Rakshasas with his followers and bringing Sita back to his city.

  Hanuman says Raghu's son established fame by killing Ravana and bringing Sita back to his city.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION II / SECTION III / SECTION IV / SECTION V; lines 2359-2444 confidence: high

  Bhrigu’s pregnant wife Puloma is left at home while he goes for ablutions; the Rakshasa Puloma enters, sees her, desires her, and she entertains him with forest roots and fruits.

  The Rakshasa claims Puloma had first been chosen by him and carries her away after finding her alone in Bhrigu’s abode.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 2447-2486 confidence: high

  The Rakshasa, after hearing from the god of fire, “assumed the form of a boar” and carried Pauloma away; the child in her womb dropped forth and was named Chyavana.

  The Rakshasa seizes and carries away Pauloma, who is described as Bhrigu's wife.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LV / SECTION LVI / SECTION LVII / SECTION LVIII; lines 34239-34270 confidence: medium

  Indra/Sakra asks Kali where he is going with Dwapara; Kali says he is going to Damayanti's Swayamvara to obtain her as wife because his heart is fixed on her.

  Kali seeks Damayanti as wife, learns she has chosen Nala, declares she should suffer doom, and plans to possess Nala so he will no longer be with her.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 27908-27917 confidence: low

  Karna alone speaks to Dussasana and tells him to take the serving-woman Krishna into the inner apartments.

  Karna orders Dussasana to take Draupadi away, and she cries to the Pandavas, her lords, as Dussasana drags her.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 36014-36089 confidence: medium

  Sahadeva recalls Arjuna winning wealth and virgins for the Rajasuya, defeating Yadavas and ravishing Subhadra with Vasudeva's consent, invading Drupada's dominion for Drona's fee, and seeing Arjuna's empty grass bed; he prefers migration from the forest.

  Sahadeva recalls that Arjuna defeated the assembled Yadavas and ravished Subhadra with Vasudeva's consent.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 10023-10106 confidence: medium

  The Pandavas return to Hastinapura, live in peace, and beget sons by Draupadi and other wives; Arjuna forcibly brings Subhadra from Dwaravati and begets Abhimanyu; Bhimasena has Ghatotkacha by Hidimva.

  Arjuna goes to Dwaravati, brings away Subhadra by force, and returns to Hastinapura.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 9919-9990 confidence: low

  Sarvabhauma obtains Sunanda, daughter of the Kekaya prince, by force and begets Jayatsena; Jayatsena marries Susrava and begets Avachina.

  Sarvabhauma is said to have obtained Sunanda by force and begotten Jayatsena on her.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 10719-10792 confidence: medium

  Bhishma hears that the three daughters of the king of Kasi, compared in beauty to Apsaras, will choose husbands at a self-choice ceremony, and he goes to Varanasi in a single chariot.

  Bhishma takes the three maidens from their self-choice ceremony by force, places them on his chariot, and challenges the assembled kings.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 10794-10874 confidence: medium

  Bhishma travels with the damsels through forests, rivers, hills, and woods to Hastinapura and brings the daughters of Kasi to the Kurus, offering them to Vichitravirya.

  Amba states that she and the king of Saubha had mutually chosen one another before Bhishma's marriage arrangement for Vichitravirya; Bhishma then allows her to act as she wishes.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 25788-25871 confidence: medium

  Krishna tells the kings that Sisupala is a persistent enemy and recounts offences: burning Dwaraka, attacking and chaining Bhoja's attendants, stealing a sacrificial horse, and ravishing the wife of Vabhru and Bhadra.

  Krishna accuses Sisupala of ravishing the reluctant wife of Vabhru and Bhadra, the intended bride of Karusha, and also says Sisupala desired Rukmini but did not obtain her.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / SECTION XL; lines 25497-25582 confidence: high

  Sisupala accuses Bhishma of carrying off Amva though she loved another; says Vichitravirya did not marry her; mentions sons begotten by another on Bhishma's brother's widow; and criticizes Bhishma's celibacy and childlessness.

  Sisupala says Bhishma carried off Amva even though she had set her heart upon another.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1345-1389 confidence: high

  The contents include Jayadratha's abduction of Draupadi from the asylum and Bhima's pursuit and punishment of him; Rama slaying Ravana; Savitri; Karna losing his ear-rings to Indra and receiving a single-use Sakti missile from Indra.

  Draupadi is abducted by Jayadratha and pursued by Bhima; Kichaka also seeks Draupadi and is slain by Bhima.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 TRANSLATOR'S PREFACE / THE MAHABHARATA / ADI PARVA / SECTION I; lines 640-678 confidence: high

  Arjuna bends a bow, pierces a curious mark, brings it down, and carries away the maiden Krishna before assembled princes; the speaker says he had no hope of success.

  Arjuna carries away the maiden Krishna after piercing a mark, marries Subhadra after forcible seizure, and wins Draupadi after piercing a mark in an arena.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLVI / SECTION CLVII / SECTION CLVIII / SECTION CLIX; lines 19399-19481 confidence: medium

  Rukmi cannot tolerate Vasudeva's ravishment of Rukmini, pursues him with a large army, is defeated and shamed, does not return to Kundina, and builds Bhojakata at the site of defeat.

  Rukmi's pursuit of Vasudeva is motivated by the ravishment of his sister Rukmini, and he swears not to return without killing Janardana.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXIII / SECTION CLXIV / SECTION CLXV / SECTION CLXVI; lines 20254-20336 confidence: medium

  Bhishma judges the king of the Sindhus equal to two Rathas and recalls his humiliation by the Pandavas during Draupadi's abduction, his later severe austerities, difficult boon, old hostility, and readiness to fight recklessly.

  Bhishma recalls that the king of the Sindhus was humiliated by the Pandavas when abducting Draupadi and later fights while remembering old hostility.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX; lines 20479-20565 confidence: medium

  Bhishma says he abducted the daughters of the ruler of Kasi at their Swayamvara after vanquishing assembled Kshatriyas, calls Karna an embodiment of strife, and urges him to fight Partha.

  Bhishma recalls abducting the daughters of the ruler of Kasi at their Swayamvara after vanquishing assembled Kshatriyas.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXI / SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV; lines 20798-20848 confidence: medium

  Bhishma seeks suitable daughters for Vichitravirya and hears that the ruler of Kasi's daughters Amva, Amvika, and Amvalika will choose husbands at a royal assembly.

  At a gathering where the Kasi princesses would select husbands, Bhishma takes them onto his car and announces that he is carrying them away by force.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 20851-20874 confidence: medium

  Bhishma says he approached and saluted his mother, then reported: "Having vanquished all the kings, these daughters of the ruler of Kasi ... have been abducted by me for the sake of Vichitravirya."

  Bhishma explicitly says he abducted the daughters of the ruler of Kasi for Vichitravirya after vanquishing kings.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI; lines 20877-20936 confidence: medium

  Amva tells Salwa she was not cheerful, was taken by force while weeping, remains attached to him, obtained Bhishma’s permission, says her sisters were given to Vichitravirya, and swears by her head and soul that she has thought of no husband but Salwa.

  Amva says she was attached to Salwa but was taken by Bhishma by force while weeping; Salwa later calls her Bhishma’s capture.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII; lines 20939-20985 confidence: medium

  Amva goes to an asylum of high-souled ascetics, stays there for the night, and recounts in detail her abduction and rejection by Salwa.

  Amva recounts her abduction and rejection by Salwa to the ascetics.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII; lines 21058-21121 confidence: medium

  All Kshatriya kings are assembled at Kasi for festivities connected with the maidens' self-choice ceremony.

  Bhishma abducts Amva and her sisters from the Kasi swayamvara after disregarding and vanquishing assembled kings; Amva had already chosen Salwa in her heart.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX; lines 21124-21189 confidence: high

  Amva says Bhishma abducted her in ignorance, not knowing her heart had been given to Salwa, and asks that action be taken according to justice toward Bhishma, Salwa, or both.

  Amva says Bhishma abducted her without knowing her heart had been given to Salwa, and Akritavrana says Bhishma’s forced removal caused Salwa’s suspicion.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX; lines 21191-21221 confidence: medium

  Amva says Bhishma dismissed her after learning that her heart had already been freely given to the ruler of the Salwas.

  Amva says Bhishma took her by violence though her heart had been given to Salwa; after Bhishma dismissed her, Salwa refused her because he doubted her purity.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI; lines 21287-21309 confidence: medium

  “didst thou abduct, on the occasion of her self-choice, this daughter of the king of Kasi and again dismiss her subsequently?”

  The passage states that Bhishma abducted the daughter of the king of Kasi during her self-choice and that Salwa rejected her because of the abduction.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI; lines 21311-21386 confidence: medium

  Bhishma says the maiden declared 'I am Salwa's,' that he allowed her to go to Salwa's city, and that he cannot give her to his brother; he states his vow not to abandon Kshatriya practices from fear, pity, wealth, or lust.

  The maiden had declared herself Salwa's, was abducted by Bhishma according to Rama, obtains no husband because of that abduction, and becomes the focus of a dispute over whether Bhishma must take her.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 6784-6861 confidence: medium

  Nahusha is enraged; gods led by saints tell him his wrath makes the universe quake, warn that the goddess is another person's wife, and urge righteous protection of subjects.

  The gods warn that the goddess is another person's wife, while Nahusha commands that Indra's queen be brought to satisfy him.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 43328-43385 confidence: high

  Ravana beguiled Rama and Lakshmana and abducted Rama’s wife, the princess of Videha.

  Ravana abducts Rama’s wife after deceiving Rama and Lakshmana, leading to Rama’s battle with Ravana.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 6731-6781 confidence: medium

  Nahusha asks why Indra's queen does not attend him and says: "Let Sachi make haste and visit me at my house."

  Nahusha, occupying Indra's kingship, demands that Sachi, Indra's favorite queen, attend him and visit his house; Sachi seeks protection.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION X / SECTION XI / SECTION XII / SECTION XIII; lines 6864-6920 confidence: medium

  Nahusha calls himself the Indra of the three worlds and asks Sachi to accept him; Sachi is terrified, bows to Brahma, joins her hands, and asks time to learn what has become of Indra.

  Nahusha seeks Sachi as his own; Sachi delays him by seeking news of Indra and later prays that her chastity remain inviolate.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 6923-6960 confidence: medium

  Sachi says Nahusha has gained sovereignty of the three worlds, is powerful and haughty, commands her to visit him by a fixed time, and will bring her under his power unless Indra protects her; she asks Indra to slay Nahusha, reveal himself, assume strength, and rule the celestial kingdom.

  Nahusha has gained sovereignty over the three worlds and commands Sachi to visit him, while Sachi asks Indra to protect her, slay Nahusha, and resume celestial rule.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XII / SECTION XIII / SECTION XIV / SECTION XV; lines 1198-1249 confidence: medium

  Kichaka, rejected by the princess and afflicted with desire, asks Sudeshna to make Sairindhri come into his arms and accept him.

  Kichaka seeks access to Sairindhri after rejection, and Sudeshna arranges for Sairindhri to be sent to him under a wine-fetching pretext despite her fear of insult.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 10994-11077 confidence: medium

  Trying to conquer Vasudeva is compared to extinguishing fire, stopping the Sun and Moon, and plundering Amrita; Krishna is then said to have defeated Bhoja warriors and carried off Rukmini on a single car to make her his wife, after which Pradyumna was born by her.

  Krishna is said to have carried off Rukmini on a single car for the purpose of making her his wife.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVI / SECTION XLVII / SECTION XLVIII / SECTION XLIX; lines 3679-3732 confidence: medium

  Kripa says Partha rescued Krishna while she was being taken away by Jayadratha and studied the science of weapons under Indra for five years.

  Partha is said to have rescued Krishna while she was being taken away by Jayadratha.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XVIII / SECTION XIX / SECTION XX / SECTION XXI; lines 1672-1757 confidence: medium

  Draupadi says Kaikeyi is jealous of her beauty and tries to prevent the king from favoring her, while Kichaka constantly solicits her.

  Draupadi reports repeated solicitation by Kichaka, an errand engineered to bring her to his quarters, intended violence, public assault, and fear of future outrage.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 1982-2058 confidence: medium

  The Kichakas seize Krishna/Sairindhri violently, bind her, place her on the bier, carry her toward the cemetery, and she calls on Jaya, Jayanta, Vijaya, Jayatsena, and Jayatvala, saying the Sutas are taking her away.

  Krishna/Sairindhri is forcibly taken away and cries out to her protectors; Bhima hears and comes to rescue her.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 8063-8146 confidence: medium

  The Kurus in the council-hall, headed by Bhishma, did not interfere when the beloved wife of the sons of Pandu, daughter of Drupada, was seized while weeping.

  Draupadi/Krishna, beloved wife of the sons of Pandu, is described as seized while weeping, brought into the hall, and publicly insulted.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73776-73877 confidence: low

  Vana worships Mahadeva; Usha loves Aniruddha; Vana imprisons Aniruddha; Krishna rescues Aniruddha by fighting Vana, defeating Mahadeva and Kartikeya, and cutting off most of Vana's arms.

  Usha loves Aniruddha; Vana imprisons Aniruddha; Krishna fights Vana to rescue him.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 74335-74373 confidence: medium

  Bhishma abducted Amva, Amvika, and Amvalika, intending them for Vichitravirya; Amva had chosen Salwa, was refused by him, sought Rama's aid for vengeance, and Rama fought Bhishma but was defeated. The note cross-references the Amvopakhyana Parvan in Udyoga Parvan.

  Bhishma abducts three princesses and intends them for Vichitravirya; Amva had already selected Salwa as her lord.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 39001-39034 confidence: medium

  Bhishma says the she-pigeon, seized by the fowler, hears the male pigeon's piteous lamentations from a tree.

  The she-pigeon has been seized and caged by the fowler, while her mate laments; from captivity she counsels him.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION I / SECTION II / SECTION III / SECTION IV; lines 24592-24638 confidence: medium

  The maiden enters the arena with her nurse and eunuch guard, learns the kings' names during her round, passes by Duryodhana, and he cannot tolerate the rejection.

  The maiden passes Duryodhana by; he cannot tolerate the rejection, orders her to stop, and forcibly takes her onto his car.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 4156-4210 confidence: low

  Shalya says Arjuna took away Keshava's younger sister from the protected Yadu home, which is compared to heaven guarded by the chief of celestials.

  Shalya says Arjuna took away Keshava's younger sister from the protected home of the Yadus.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLI / SECTION CLII / SECTION CLIII / SECTION CLIV; lines 22457-22539 confidence: high

  Varuna, long coveting Bhadra, abducts her while she bathes in the Yamuna and takes her to his mansion adorned with six hundred thousand lakes, palaces, Apsaras, and enjoyments.

  Varuna abducts Bhadra, Utathya's wife, and later returns her after Utathya inflicts distress through ascetic power.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 25295-25400 confidence: low

  "such cases as those of Krishna abducting Rukmini and Arjuna abducting Subhadra, are excluded from this denunciation"

  The passage names Krishna abducting Rukmini and Arjuna abducting Subhadra as examples excluded from denunciation of forced-consent cases.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21262-21345 confidence: high

  In Rama form, the figure goes into exile, makes a treaty with Sugriva to aid Sugriva against Vali in exchange for help recovering Sita from Ravana, who carried her to Lanka.

  Sita is abducted by Ravana to Lanka; Rama allies with Sugriva and later rescues Sita after slaying Ravana.

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• 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 7527-7592 confidence: medium

  Rakshasa wedding is described as a bridegroom forcibly taking away the girl he would wed after slaying or beheading weeping kinsmen.

  The Rakshasa form is described as a bridegroom violently and forcibly taking away the girl he would wed.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / FOOTNOTES; lines 38232-38348 confidence: medium

  Jayadratha is described as the ruler of the Sindhus, a minor participant in Abhimanyu's slaying by guarding the array entrance, and as one who attempted to abduct Draupadi; Duryodhana and others are said to have wronged Draupadi more severely by dragging her to the Kuru court.

  Jayadratha is said to have attempted to abduct Draupadi from the Pandavas' forest retreat.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38973-39053 confidence: medium

  Robbers, identified as Abhiras, see lordless widows escorted by only Arjuna and accompanied by children and the old, and they consult about plunder.

  Raiders attack a procession of widows, children, and old people and retreat with many women of the Vrishnis and Andhakas.

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• The Markandeya Purana BI!S?CBIPT10N OF THE NTOHIS. / DESCRIPTION OP THE NIDHIS. / Canto LXIX. / KING GTTAMA BANISHED HIS QUEEN.; lines 22823-22997 confidence: medium

  A distressed brahman tells the king that someone carried off his wife at night while he slept, without unlocking the house door, and asks him to bring her back.

  The brahman says his wife was carried off at night and asks the king to recover her; the king later seeks information from a rishi.

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• The Markandeya Purana CAKTO CXXXIL / CAKTO CXXXIU. / MMA CONQUERED THE KINGS AND WON SDMANA. 675 / CAHTO CXXXIT.; lines 37170-37284 confidence: medium

  Vapush-mat seizes Narishyanta by the matted locks, Indra-sena laments, Vapush-mat draws his sword, and he declares he will kill the father of Dama because Dama defeated him and took Sumana from him.

  Vapush-mat says Dama defeated him and carried Sumana off from him, and he links this grievance to the killing of Dama’s father.

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• The Markandeya Purana CANTO CXfIL / NABHAGA MARRIED THK VAISYA MAIDEN. / Canto CXIV. / CANTO CXIV; lines 32934-33021 confidence: medium

  Nala, intoxicated and out of his senses, seizes Pramati’s wife on a tank bank while she cries for rescue and the king looks on.

  Nala lays hold of Pramati’s wife while she cries for rescue and Sudeva looks on without intervening.

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• The Markandeya Purana CANTO CXIV / Canto CXV. / CANTO CXV. / Canto OXVL; lines 33164-33213 confidence: medium

  The synopsis says the Daitya king Kujrimbha has a magic club called Sunanda, opens a great hole near Viduratha’s city, and carries the princess Mudavati down to Patala.

  The synopsis says Kujrimbha carries Mudavati down to Patala and Vatsa-pri later kills the Daitya and rescues her, after which he marries her.

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• The Markandeya Purana CANTO CXIV / Canto CXV. / CANTO CXV. / Canto OXVL; lines 33164-33213 confidence: medium

  Vatsa-pri is born to Bhanandana and surpasses his father in good qualities; his wife is Saunanda, daughter of Viduratha, and he gains her by slaying the Daitya king Kujrimbha, enemy of Indra.

  The verse says Vatsa-pri gained Saunanda by valor in slaying the Daitya king Kujrimbha; the synopsis adds that he rescues and marries the abducted princess.

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• The Markandeya Purana CANTO CXV. / Canto OXVL / THE DEMON KUJRIMBHA. AND UIH CLUB SUNANDA. / CANTO CXVJ.; lines 33271-33379 confidence: medium

  Kujrimbha carries off Mudavati from a grove while she is with maiden-friends; the angry king orders his two sons to descend by a hole on the Nirvindha bank to Rasatala and slay the abductor.

  Kujrimbha carries off Mudavati, the king's daughter, from a grove, and her recovery becomes the stated aim of the rescue mission.

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• The Markandeya Purana CANTO CXX. / CANTO CXXI. / Canto CXXTI.J / CANTO mu.; lines 34370-34534 confidence: medium

  Several princesses choose Avikshita, while maidens who do not approve him at their svayam-varas are taken by force after he drives off kings, fathers, and families.

  Avikshita repeatedly takes maidens by force at svayam-varas when they do not choose him, and specifically seizes Vaisalini after defeating the kings.

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• The Markandeya Purana CANTO CXXI. / Canto CXXTI.J / CANTO mu. / CANTO CXXIY.; lines 34702-34757 confidence: medium

  Assembled speakers say righteousness was first discarded by Avikshit because he unjustly and forcibly seized a princess who did not desire him; they add that he ruined princes in svayamvaras and was subdued when they combined.

  The passage repeatedly describes Avikshit seizing an unwilling princess or maiden by force in the svayamvara context, with Vira also saying he has seized many such maidens before proud kings.

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• The Markandeya Purana CANTO CXXIY. / CAKTO CXXV. / CANTO CXXTI- / CANTO CXXTI.; lines 35370-35481 confidence: high

  Dfidha-kesa sees the maiden beautiful and adorned, seizes her intending to carry her off, and she says the prince rescued her by the strength of his arm.

  Dfidha-kesa seizes the maiden in order to carry her off, and the prince rescues her by force.

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• The Markandeya Purana CANTO CXXIY. / KARANBHAMA BESCUED AVIKSHITA. / CANTO CXXIY. / CAKTO CXXV.; lines 35035-35216 confidence: medium

  The Canto CXXVI heading states that Avikshita, while hunting, found a Daitya who had seized a maiden calling herself his wife; he killed the Daitya; the gods appeared and offered a boon; he asked for a son, and they said he would have a son by her who would be a universal monarch.

  The next canto heading says a Daitya had seized a maiden who called herself Avikshita's wife and that Avikshita killed the Daitya.

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• The Markandeya Purana CANTO CXXIY. / KARANBHAMA BESCUED AVIKSHITA. / CANTO CXXIY. / CAKTO CXXV.; lines 35218-35247 confidence: high

  The maiden is seized by Danu’s son Dridha-kesa in a lonely forest; she says she belongs to Karandhama’s son, is Avikshit’s wife, and is being carried off by a villain into a thicket.

  The maiden identifies herself as a wife and says a villain, Danu’s son Dridha-kesa, is carrying her off into a thicket.

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• The Markandeya Purana CANTO LXIX. / Canto LXX / CANTO LXX. / KINO UTTAMA CONYERSES WITH A RAKSHA3A.; lines 23171-23226 confidence: medium

  The king says the Rakshasa has performed guest rites and asks why he brought the brahman's wife, questioning whether the motive was marriage or food.

  The Rakshasa says the brahman's wife was carried off not for sex or food but to impair the brahman, since without a wife he becomes unfit to perform sacrifices.

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• The Markandeya Purana Canto LXIX. / KING GTTAMA BANISHED HIS QUEEN. / CANTO LXIX. / Canto LXX; lines 23079-23112 confidence: medium

  The synopsis says the Rakshasa carried off the brahman's wife to impair the brahman's religious merit, then at the king's request consumes her evil disposition and restores her to her husband.

  The synopsis states that a Rakshasa carried off the brahman's wife and later restored her to her husband at the king's request.

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• The Markandeya Purana CANTO LXVni. / BI!S?CBIPT10N OF THE NTOHIS. / DESCRIPTION OP THE NIDHIS. / Canto LXIX.; lines 22748-22820 confidence: medium

  The synopsis states that King Uttama banished his queen to a forest, that a brahman whose wife had been carried off invoked the king's help to recover her, and that the king reached a muni's hermitage and was censured.

  The synopsis states that a brahman whose wife had been carried off invoked the king's help to recover her.

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• The Markandeya Purana CANTO LXXXIV, / Canto LXXXY. / CAXITO LX3CXY. / CANTO LXXXV.; lines 26985-27096 confidence: medium

  Chanda and Munda describe a surpassingly beautiful woman illuminating Mount Himavat and the sky, urge inquiry whether she is a goddess, and say she should be taken possession of as a gem among women.

  Chanda and Munda compare Ambika to the other gems in Shumbha's possession and urge that she be seized; Shumbha sends a messenger to bring her to him.

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• The Markandeya Purana Canto LXXXY. / CAXITO LX3CXY. / CANTO LXXXV. / CANTO LXXXT.; lines 27099-27165 confidence: medium

  The messenger asks how a single-handed woman could face the Daityas and warns she may be dragged there by her hair with her dignity shattered.

  The messenger warns that if the goddess does not go to S'umbha and Nisumbha, she may be dragged there by her hair with dignity shattered.

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• The Markandeya Purana Canto OXIT. / Canto CXDI. / CWTO CXTTT. / CANTO CXfIL; lines 32709-32766 confidence: medium

  The prince rejects the high-souled munis' speech, goes outside, seizes the woman, raises his sword, declares that he has carried off the vaisya's daughter by Rakshasa marriage, and challenges rescue.

  The prince seizes the vaisya's daughter, declares that he has carried her off by the Rakshasa form of marriage, and challenges others to rescue her; her father seeks help after seeing her seized.

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• The Markandeya Purana Canto OXVL / THE DEMON KUJRIMBHA. AND UIH CLUB SUNANDA. / CANTO CXVJ. / CANTO CXVI.; lines 33382-33541 confidence: medium

  Flowers fall, Gandharvas sing, divine instruments sound, and the prince frees the king’s two sons and Muda-vati.

  The prince frees Muda-vati, returns her to her father, is accepted as son-in-law, and marries her through rites.

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• The Markandeya Purana CANTO X?I. / CANTO xvr. / CANTO XVT, / THE BIRTH OF BATTATRITA.; lines 5436-5597 confidence: low

  The synopsis says the gods, conquered by Daityas and Danavas, propitiate Dattatreya; demons seize Lakshmi at Dattatreya's hermitage and are destroyed by Dattatreya.

  The following canto's synopsis states that demons seize Lakshmi at Dattatreya's hermitage and are destroyed by Dattatreya.

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• The Markandeya Purana CANTO X?I. / CANTO xvr. / CANTO XVT, / THE BIRTH OF BATTATRITA.; lines 5599-5758 confidence: high

  The Daityas advance; the frightened gods flee to Dattatreya’s hermitage. The Daityas enter and see Dattatreya and Lakshmi seated at his left side.

  Lakshmi is seated at Dattatreya’s left side and described as his wife; the Daityas become overcome by desire and plan to place her in a palki and carry her away.

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• The Markandeya Purana Canto XX. / THE STORY OF KUVALAYASVA, / CANTO IX. / Canto XXI.; lines 6236-6364 confidence: high

  The companion says that Visvavasu is king of the Gandharvas and father of Madalasa, and that Patala-ketu, son of Vajra-ketu, is a fierce Danava dwelling in Patala.

  Madalasa is said to have been carried off from her garden by Patala-ketu and brought to Patala.

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• The Markandeya Purana CANTO XXIil. / CANTO xxin. / CAKTO XXIV. / Canto XXIV.; lines 7477-7554 confidence: low

  Canto heading: the story of Kuvalayasva continues with 'The Recovery of Madalasa'; the Naga king asks what gift he can confer, Kuvalayasva first says he needs nothing, then at the sons' suggestion asks to see Madalasa in illusion, and the king brings her as an illusion before restoring her.

  The canto heading states that the prince asks to see Madalasa even in illusion, the Naga king brings her in as an illusion, and afterwards restores her to Kuvalayasva.

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• The Markandeya Purana CONTEST BETWEEN AVIKSHIT AND MABUTTA. 663 / KAHISHYANTA WAS A GEEAT SACEIFICER. / CAKTO CXXXIL / CAKTO CXXXIU.; lines 36816-36995 confidence: high

  Mahananda, the son of Sankrandana, and Vapushmat are enamoured of Sumana; seeing Dama chosen, they resolve to seize her by force and decide she will belong to one she accepts or to the one who slays Dama.

  Rival suitors plan to seize Sumana by force after she chooses Dama, then seize her from Dama's side; Dama describes the situation as his own wife being carried off before him.

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• The Markandeya Purana DESCRIPTION OP THE NIDHIS. / Canto LXIX. / KING GTTAMA BANISHED HIS QUEEN. / CANTO LXIX.; lines 23000-23076 confidence: high

  The rishi mentions the brahman's wife who was carried off, says that the brahman as a lover of righteousness excels the king, and asks who will establish the king in righteousness when he swerves.

  The brahman's wife has been carried off and captured by the Rakshasa Valaka, and the king is instructed to reunite the couple.

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• The Markandeya Purana KARANBHAMA BESCUED AVIKSHITA. / CANTO CXXIY. / CAKTO CXXV. / CANTO CXXTI-; lines 35250-35367 confidence: high

  Avikshit sees an adorned maiden alone in the forest, seized by Danu's son Dridha-kesa; she cries for rescue and identifies herself as Karandhama's daughter-in-law and Avikshit's wife.

  The maiden is carried off in the forest by a Danava and identifies herself as Avikshit's wife while pleading for rescue.

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• The Markandeya Purana KING GTTAMA BANISHED HIS QUEEN. / CANTO LXIX. / Canto LXX / CANTO LXX.; lines 23115-23168 confidence: medium

  "I am daughter of the brahman Ati-ratra ... and wife of Visala's son"

  The woman is a wife who says the Rakshasa Valaka carried her off while she slept and separated her from kin; the king says her husband sent him.

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• The Markandeya Purana KINO UTTAMA CONYERSES WITH A RAKSHA3A. / CANTO r.xx. / THE BSAHMAN WOMAN RESTORED TO HER HFSBAKD. / Canto LXXl.; lines 23308-23336 confidence: medium

  The 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.

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• The Markandeya Purana NABHAGA MARRIED THK VAISYA MAIDEN. / Canto CXIV. / CANTO CXIV / Canto CXV.; lines 33024-33046 confidence: medium

  Pramati says that because Nala, “intoxicated with lust,” forcibly seizes his wife in his hermitage, he should “become thou therefor ashes.”

  Pramati states that Nala forcibly seizes his wife in his hermitage and curses him to become ashes for that act.

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• 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.

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• The Markandeya Purana THE BSAHMAN WOMAN RESTORED TO HER HFSBAKD. / Canto LXXl. / CANTO LXXT. / PLAHETARY IFPLUENCES AGAINST KING GTTAMA.; lines 23394-23465 confidence: high

  Nanda, daughter of the Naga king, fears the queen will become a rival wife to her mother and conceals her in the women's apartments. After refusing to answer the king, Nanda is cursed by her father to become dumb; the wife remains there, detained and chaste.

  The queen is concealed in the women's apartments, remains detained, and is explicitly described as still chaste.

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• The Markandeya Purana THE STORY OF KUVALAYASVA, / CANTO IX. / Canto XXI. / CAKTO XXL; lines 6520-6584 confidence: medium

  S'atru-jit's son desires to depart from Patala, mounts the woman on the horse, and is perceived by Danu's offspring.

  Danu's offspring shout that the maiden is being carried off, while also saying that Patala-ketu previously brought her from heaven.

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• The Ramayan of Valmiki BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons. / Canto XX. The Spies.; lines 49782-49893 confidence: high

  Rāvaṇ sends Śuka to Sugrīva with a message calling him a royal friend, saying Rāvaṇ stole Rāma’s wife but Sugrīva suffered no injury, urging him to return to his mountain home, and claiming Laṅkā cannot be entered by his hosts.

  Rāvaṇ explicitly refers to stealing Rāma’s wife, and Sugrīva describes her as a captive in Rāvaṇ’s palace whose wrong will be punished by Rāma.

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• The Ramayan of Valmiki BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons. / Canto XX. The Spies.; lines 49782-49893 confidence: high

  Rávaṇ sends Śuka to Sugríva with a message claiming friendship, saying Sugríva is not injured by the theft of Ráma’s wife, urging him to return to his mountain dwelling, and asserting that Lanká cannot be entered.

  Rávaṇ says he stole Ráma’s wife, and Sugríva later states that the captive lady lies in Rávaṇ’s palace and that Ráma will punish him.

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• The Ramayan of Valmiki Canto CII. Lakshman Healed. / Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle.; lines 55571-55736 confidence: high

  Rávaṇ’s royal women come to the battlefield, fall around his body, lament him, and say the disaster would have been avoided if the Maithil dame had been returned to her injured lord.

  The mourners say returning the Maithil dame to her injured lord would have avoided the deaths, and Mandodarí says desire for the foreign dame brought death and shame.

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• The Ramayan of Valmiki Canto CII. Lakshman Healed. / Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle.; lines 55571-55736 confidence: high

  The mourners say Rávaṇ would not heed wiser friends; if the Maithil dame had been yielded to her injured lord, Rávaṇ, his brother, giant chiefs, and Vánars would not have suffered; Fate urged him to his end.

  The mourners and Mandodarí both connect Rávaṇ’s fall to his refusal to yield Sítá, another man’s spouse, to Ráma.

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• The Ramayan of Valmiki Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu.; lines 56095-56231 confidence: high

  Brahma states that Queen Sita is Lakshmi, Rama's celestial spouse, and that Rama took his present form to free the worlds from Ravana; the tyrant is slain and the task is complete.

  Ravana carried Sita away by force and tried to make her forget Rama; Brahma states Ravana has been slain, and Sita is returned to Rama.

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• The Ramayan of Valmiki Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu.; lines 56095-56231 confidence: high

  The Lord of Fire says Sita returns free from blot and blemish, faithful to Rama in word, deed, look, and mind; he states Ravana carried her away by force, confined her, and tried temptation, bribe, and threat, but she abhorred his suit.

  Ravana abducts Sita and keeps her under his power; after the ordeal, Fire returns her to Rama, and Rama accepts her again.

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• The Ramayan of Valmiki Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated.; lines 55739-55880 confidence: high

  Hanuman enters Lanka with the new king's permission and finds Sita beneath a tree in a garden, watched by Rakshas warders and marked by despair before she recognizes his voice.

  Sita is in Ravana's house under guard; Hanuman reports Ravana slain, Lanka won, and Rama's impending reunion with her after crossing the sea to fulfill his oath.

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• The Ramayan of Valmiki Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated.; lines 55739-55880 confidence: medium

  Hanúmán enters Lanká, obtains leave from the new-made king, reaches Sítá’s garden, and finds her beneath a tree, guarded by Rákshas warders and visibly despairing until she recognizes his voice.

  Sítá is found guarded in Lanká, in Rávaṇ’s house and in despair, while Hanúmán reports that Ráma killed his foe for her sake, crossed the sea, and will soon come to her.

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• The Ramayan of Valmiki Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting.; lines 55883-56065 confidence: high

  A noble Vánar tells Ráma that he may now meet the queen for whose sake his task began and says she remains sorrowful until she sees him.

  The passage repeatedly frames Sítá as the queen taken by Rávaṇ, recovered after the foe is slain and the campaign is completed.

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• The Ramayan of Valmiki Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting.; lines 55883-56065 confidence: high

  Ráma says his task is done, Sítá is won as the prize of war, the foe is slain, honour is cleared, the bridge over the sea and the allies’ efforts have borne fruit.

  Ráma describes Sítá as reft from his home, calls her the prize of war, says the theft has been avenged, and recalls Rávaṇ carrying her away and keeping her captive.

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• The Ramayan of Valmiki Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26237-26396 confidence: high

  The giant charges Rama, Sita, and Lakshman with a roar, shakes the earth, takes trembling Sita to his side, and withdraws a little.

  Viradha seizes Sita, withdraws with her, and declares she shall become his wife while threatening Rama and Lakshman.

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• The Ramayan of Valmiki Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26237-26396 confidence: high

  Virādha sees the three travelers, charges with a roar and yell, shakes the earth with his roar, and takes the trembling Sītā to his side.

  Virādha takes the trembling Sītā to his side and declares that the young woman will be his dame.

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• The Ramayan of Valmiki Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26398-26573 confidence: high

  Ráma sees “Virádha clasp / Fair Sítá in his mighty grasp” and cries that the giant’s arm enfolds his darling.

  Virádha clasps Sítá, demands that the brothers leave her with him, and later Sítá asks that he take her instead of the brothers.

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• The Ramayan of Valmiki Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26398-26573 confidence: high

  Virádha clasps Sítá; she trembles in terror. Ráma calls her Janak’s child and his spouse and laments that another touches the Maithil dame.

  Virádha holds Sítá, demands that the brothers leave her with him, and her seizure provokes Ráma’s grief and the brothers’ attack.

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• The Ramayan of Valmiki Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return.; lines 56522-56608 confidence: high

  Rama points to Pampa where he mourned Sita, the place where Kabandha died, and the tree in Janasthan where Ravana slew Jatayus, Sita’s defender.

  Rama identifies the cot where Ravana seized Sita and recalls Jatayus dying in her defense.

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• The Ramayan of Valmiki Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return.; lines 56522-56608 confidence: high

  In Janasthān, Rāma points to a tree where Rāvaṇ slew Jaṭāyus, Sītā’s defender, and to the leafy cot where Rāvaṇ seized and stole Sītā.

  Rāma identifies the leafy cot where Rāvaṇ seized and stole Sītā, whom he calls his love.

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• The Ramayan of Valmiki Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56792-56825 confidence: high

  Rama pursues and shoots the golden deer; Ravana steals the Maithil queen; Jatayus gives his life fighting to save her.

  Ravana steals away the Maithil queen, and Rama renews the search to find her.

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• The Ramayan of Valmiki Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56792-56825 confidence: high

  Ráma is tempted from his dwelling, pursues and shoots the golden deer; Rávaṇ abducts the Maithil queen; Jatáyus gives his life fighting to save her.

  Rávaṇ steals away the Maithil queen; Ráma renews the search, pursues the robber, crosses the sea by bridge, and finds her.

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• The Ramayan of Valmiki Canto III. The Guardian Goddess. / Canto IV. Within The City. / Canto VI. The Court. / Canto VIII. The Enchanted Car.; lines 45380-45532 confidence: medium

  Hanuman finds Rávaṇ’s splendid palace, guarded by armed men; within are Ráksha women and princesses whom Rávaṇ seized from vanquished kings.

  The palace contains Ráksha women and princesses whom Rávaṇ is said to have torn away from vanquished kings.

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• The Ramayan of Valmiki Canto III. The Guardian Goddess. / Canto IV. Within The City. / Canto VI. The Court. / Canto VIII. The Enchanted Car.; lines 45380-45532 confidence: medium

  The observer finds the splendid palace where Rávaṇ the king lives; armed guards protect it, and Ráksha women and princesses taken from vanquished kings sleep within.

  The passage states that princesses whom Rávaṇ had torn away from vanquished kings are sleeping in his palace.

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• The Ramayan of Valmiki Canto III. The Guardian Goddess. / Canto IV. Within The City. / Canto VI. The Court. / Canto VIII. The Enchanted Car.; lines 45535-45580 confidence: medium

  The Vánar sees her as fairest and thinks: “The Maithil queen must surely be.”

  The Vánar identifies the Maithil queen as the matchless woman he has come to seek while surveying the giant king’s sleeping women.

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• The Ramayan of Valmiki Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack.; lines 54686-54845 confidence: medium

  The translator's bracketed summary says Makaraksha is killed by Rama's fiery dart; Indrajit becomes invisible by magic, kills many Vanars, displays and cuts down a magical effigy of Sita before Hanuman and the Vanar host, and is later slain by Lakshman.

  The summary reports that Indrajit brings a magical effigy of Sita in his chariot and cuts it down before Hanuman and the Vanar host; the same note recalls Sita's earlier abduction.

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• The Ramayan of Valmiki Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack.; lines 54847-55004 confidence: high

  Rāvaṇ goes to the grove where the captive Maithil dame stands weeping; he raises his sword as if to strike her.

  The captive Maithil dame, later identified as Sītā, is threatened by Rāvaṇ’s sword but spared after counsel; Rāvaṇ’s later speech identifies her as central to Rāma.

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• The Ramayan of Valmiki Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack.; lines 54847-55004 confidence: medium

  Rávaṇ goes to the grove where the Maithil dame stands weeping, raises his sword to strike, and is restrained by a Rákshas lord who warns against the guilt and dishonor of killing a gentle woman.

  Sítá is shown as a captive in the grove and is later called Ráma’s lovely fruit in Rávaṇ’s image of uprooting Ráma.

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• The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 36878-37042 confidence: high

  Pampá’s clear waters, lotuses, groves, and high trees are described; the speaker says Bharat’s pain and his spouse as the giant’s spoil weigh down his heart.

  The speaker explicitly calls his spouse the giant’s spoil and later says giant’s hate has robbed him of his mate, while he longs for his absent wife.

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• The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 36878-37042 confidence: high

  The speaker says thought of Bharat’s pain and toil and “my dear spouse the giant’s spoil” afflict his heart and press down his spirit.

  The speaker calls his spouse the giant’s spoil and later contrasts a bird whose mate has not been robbed by giant’s hate.

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• The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37043-37151 confidence: medium

  The speaker imagines Sita beneath alien skies or in distant lands as a prisoner, grieving like him and unable to live bereft of him.

  Sita is described as the speaker’s love and queen, imagined as a prisoner in distant lands, while the speaker longs to reach her side.

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• The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37043-37151 confidence: high

  The speaker imagines Sítá under alien skies as his prisoned love and a prisoner in distant lands, met by taunt and threat.

  Sítá is described as the speaker’s prisoned love, a prisoner in distant lands, and the lost dear queen whom he yearns to meet.

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• The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37153-37300 confidence: high

  The speaker describes a lotus-covered stream with birds, deer, and paired animals; their sounds and movements turn his thoughts to Sítá of the lotus eye and fawn-like eye.

  The speaker repeatedly grieves for Sítá, says she is prisoned far away, and ends by saying life is unbearable because she has been torn from his side.

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• The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37153-37300 confidence: medium

  The speaker describes the lotus-covered stream, paired waterfowl and deer, birdsong, and breezes; these make him think of Sítá, who is far away, imprisoned, and associated with lotus-like and fawn-like eyes.

  The passage centers on the speaker’s longing for Sítá, who is described as far away, imprisoned, and torn from his side.

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• The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37302-37465 confidence: high

  Lakshman says Ravana may flee even to hell, but he must yield Sita or die; he tells Rama to rise, begin the search, cast away weak despair, and win his spouse again.

  The passage frames Sita as Rama's spouse and as Ravana's prey or prize, and Lakshman urges Rama to begin the search and win her again.

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• The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37302-37465 confidence: high

  Rama laments; Lakshman urges him not to sink under grief, to endure, and to rise and begin the search for Ravana.

  Sita is described as Rama’s spouse and as Ravana’s prey or prize; Lakshman urges Rama to search, track the giant, and win his spouse again.

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• The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37608-37782 confidence: high

  Lakshman identifies Rama as Dasaratha's eldest heir, expelled from home; Sita came with Rama, and Lakshman followed as brother and servant.

  Sita, Rama's wife, is stolen by an unknown giant, and Rama seeks Sugriva's help and Vanar forces to find her.

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• The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37608-37782 confidence: high

  Lakshmaṇ recounts Daśaratha’s just rule, identifies Rāma as the eldest heir and refuge of the oppressed, says Rāma was exiled to the woods, and says Sītā and Lakshmaṇ followed him.

  Sītā, Rāma’s faithful wife, is stolen by a giant, and Rāma seeks Sugrīva’s help and Vānar searchers to find her.

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• The Ramayan of Valmiki Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44748-44920 confidence: medium

  Hanumán, called Rávaṇ’s foe in this context, resolves to trace the captive to her hiding-place by airy pathways and prepares for the task.

  Hanumán’s mission is to trace the captive lady to her hiding-place and search Rávaṇ’s city, the sky, or heaven if needed.

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• The Ramayan of Valmiki Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44922-45050 confidence: high

  Hanuman says Rama and Sita lived in Dandaka, Ravana stole Sita, and he goes as Rama’s willing messenger to see her.

  The passage states that Ravana stole Sita, Rama’s spouse, and that Hanuman travels as Rama’s messenger to see her and bring her back.

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• The Ramayan of Valmiki Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44922-45050 confidence: high

  Hanuman tells her that Ravana stole Sita, Rama’s Maithil spouse, and that he travels by Rama’s command as a messenger; he promises to return after seeing Sita.

  Sita, Rama’s spouse, has been stolen by Ravana, and Hanuman travels by Rama’s command to find her and later bring her back rescued.

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• The Ramayan of Valmiki Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 45053-45133 confidence: medium

  Lanká, seat of Rávaṇ's rule, has domes, turrets, golden walls and gates, moats with lilies, bolts, bars, sentinels, armed Rákshases, broad streets, banners, and is said to be planned by heaven's architect.

  The Vánar's stated purpose is to find the captive Maithil queen/Sítá within a hostile fortified city.

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• The Ramayan of Valmiki Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings.; lines 48075-48164 confidence: high

  Hanumán gives Ráma the gem from Sítá’s brow and reports crossing the sea, searching the giants’ island, and finding Sítá guarded and threatened by demons.

  Sítá is found on the giants’ island beyond the sea, distressed and guarded by demons, while Ráma longs to reach her.

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• The Ramayan of Valmiki Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings.; lines 48075-48164 confidence: medium

  Hanumán says he crossed the sea and searched for Sítá in the giants’ island.

  Sítá is beyond the sea on the giants’ island, guarded and threatened by demons, while Ráma seeks to reach her.

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• The Ramayan of Valmiki Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895); lines 48167-48308 confidence: high

  Ráma hears Hanumán’s tale, praises his deed of crossing the sea, passing Lanká’s guarded portals, seeking Sítá, and returning uninjured.

  Sítá is Ráma’s lady or queen in the enemy’s hold, and the plan is to reach Lanká, defeat the foe, and reunite Ráma with her.

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• The Ramayan of Valmiki Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895); lines 48167-48308 confidence: medium

  Rāma hears Hanumān’s tale and praises him for crossing the sea, passing the guarded portals where Rāvaṇ’s hosts stand, returning uninjured, and seeking Rāma’s lady.

  Rāma’s queen or lady has been traced; Sugrīva speaks of Rāma reaching the robber’s hold and embracing Sītā.

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• The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48311-48458 confidence: high

  Rama commands the host to go to the southern coast, says the demon lord stole his queen, vows to slay the fiend and free his consort, and mentions favorable omens.

  Rama’s queen is described as stolen by the demon lord, and the march is organized to free her and defeat him.

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• The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48311-48458 confidence: high

  Rama orders the host onward to the southern coast, says the demon lord stole his queen, expects her hope to revive, vows to slay the fiend and free his consort, and cites favorable omens.

  The passage states that the demon lord stole Rama's queen, and Rama's campaign is directed toward slaying the fiend and freeing his consort.

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• The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48460-48585 confidence: high

  Rāma, beside Lakṣmaṇ, laments that his grief for his queen grows, asks the wind to pass from her to him, recalls her cry for help, and imagines the deep’s cold wave bringing him peace.

  Rāma’s queen is described as imprisoned, suffering among Rākṣasas, and calling on him to set her free.

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• The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48460-48585 confidence: high

  Ráma stands by Lakshmaṇ and says his grief grows because his queen suffers in prison; he asks the gale to touch her and recalls her cry for help when appalled by the giant’s shape.

  Ráma’s queen is described as imprisoned, forlorn among Rákshasas, and calling on him to set her free, while he longs to defeat the foe and meet her again.

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• The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48588-48746 confidence: medium

  “The Vánar spy has passed the gate / Of Lanká long inviolate ... seen / With his bold eyes the captive queen”; Rávan adds that his roof is aflame, lords are dead, and the city is desolate.

  Hanumán has seen the captive queen, and Rávan immediately warns that vengeful Ráma is approaching with allies.

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• The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48588-48746 confidence: medium

  Rávan surveys ruined Lanká, notes Hanumán’s victory signs, says the Vánar spy passed the gate, eluded guards, saw the captive queen, set the royal roof aflame, killed lords, and left the city desolate.

  The passage reports a captive queen in Lanká and immediately frames Ráma as a vengeful leader approaching with allies against Rávan.

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• The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48748-48929 confidence: high

  “Who stole the dame he loved so well / And keeps her in his citadel”

  Sītā is described as the woman loved by Raghu’s son whom Rāvaṇ stole and keeps captive; Vibhishaṇ urges her restoration to prevent destruction of Laṅkā.

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• The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48748-48929 confidence: high

  Vibhishaṇ says Rāvaṇ stole the woman loved by Raghu’s son and keeps her in his citadel; he urges the Maithil lady’s restoration before Rāma and the Vānars ruin Lanka.

  Vibhishaṇ says Rāvaṇ stole the woman loved by Raghu’s son, keeps her captive, and must restore her before Rāma and the Vānars destroy Lanka.

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• The Ramayan of Valmiki Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV. / Canto V. The League.; lines 37812-37948 confidence: high

  Hanuman announces Rama and Lakshman to Sugriva, praises Rama’s lineage and virtue, states that Ravana stole Rama’s wife in the forest, and says Rama seeks Sugriva’s aid.

  Ravana has stolen Rama’s wife, and Bali is said to have stolen Sugriva’s wife.

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• The Ramayan of Valmiki Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV. / Canto V. The League.; lines 37812-37948 confidence: high

  Hanuman announces Rama and Lakshman to Sugriva, recounts Rama's royal status and forest life, states that Ravana stole Rama's wife, and says Rama seeks Sugriva's aid.

  Ravana has stolen Rama's wife, and Bali is said to have taken Sugriva's wife; the alliance is framed around recovering losses and defeating the offenders.

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• The Ramayan of Valmiki Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 48931-49085 confidence: high

  “I captured, Ráma’s heart to wring, / This daughter of Videha’s king.”

  Rávaṇ says he captured Sítá to wound Ráma’s heart, she refuses him, and he asks the council how to retain the captive woman.

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• The Ramayan of Valmiki Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 48931-49085 confidence: high

  Rávaṇ says he captured the daughter of Videha’s king to wring Ráma’s heart; Sítá rejects his love and offerings, is praised for beauty, looks for Ráma, asked for a year’s delay, and Rávaṇ’s desire grows tired of waiting.

  Rávaṇ says he captured Videha’s daughter to wound Ráma, that she spurns his love and looks for Ráma, and he asks for a plan to retain the captive lady.

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• The Ramayan of Valmiki Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49087-49274 confidence: high

  Kumbhakarna rebukes Ravana for not taking counsel when he first saw his ravished prize, then vows to fight, kill Rama, drink his blood, and leave Sita to Ravana.

  Sita is repeatedly described as Ravana's ravished or captive prize, while Vibhishana urges her restoration to Rama, Raghu's son.

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• The Ramayan of Valmiki Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49087-49274 confidence: high

  Kumbhakarna rebukes Ravan for not planning before his desire for the 'lovely prize,' then vows to fight Rama and says Sita will be Ravan's prize after Rama dies.

  Sita is framed as Ravan's desired prize, is resistant to him, and Vibhishan repeatedly urges that she be restored to Raghu's son before war destroys the city.

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• The Ramayan of Valmiki Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49276-49447 confidence: high

  Vibhishan rebukes Indrajit's rashness, warns of Raghu's son's fiery arrows, and urges Ravana to give riches and restore Sita to Rama.

  Vibhishan explicitly advises Ravana to restore Sita to Rama's arms.

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• The Ramayan of Valmiki Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49276-49447 confidence: medium

  Vibhishan rebukes Indrajit's rash pride, warns of Raghu's son's fiery arrows, and urges Ravana to give gifts and restore Sita to Raghu's son.

  Vibhishan advises Ravana to restore Sita to the arms of Raghu's son.

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• The Ramayan of Valmiki Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49449-49611 confidence: high

  Vibhishaṇ says Rāvaṇ stole Janak’s child from Janasthān, keeps her locked and guarded, and ignored his counsel to restore her.

  Vibhishaṇ reports that Rāvaṇ stole Janak’s child and keeps her locked and guarded in his palace.

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• The Ramayan of Valmiki Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49449-49611 confidence: medium

  Vibhishaṇ says he is Rávaṇ’s brother, has fled him, and that Rávaṇ stole Janak’s child, locked her in his palace, guarded her, and refused counsel to restore her.

  Vibhishaṇ reports that Rávaṇ stole Janak’s child, locked her in his palace, and surrounded her with a Rákshas guard.

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• The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 37951-38127 confidence: high

  Sugriva says Hanuman taught him why Rama sought the forest, recounts that Sita was stolen by a roving Rakshas, and says the giant slew the vulture king, her guardian.

  Sita is described as stolen by Ravana, and Sugriva promises to track and restore her while Rama asks where the abductor went.

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• The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 37951-38127 confidence: high

  Sugríva says Hanumán taught him Ráma’s situation: Ráma and Lakshmaṇ lived under a hermit vow; Sítá was stolen by a roving Rákshas; the vulture king, her guardian, was slain.

  Sítá is described as stolen by a Rákshas/Rávaṇ; Sugríva promises to track and restore her, and Ráma asks for the abductor’s direction and dwelling.

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• The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38129-38274 confidence: low

  Rāma praises Sugrīva’s wise friendship, asks him to trace the Maithil lady and help find Rāvaṇ, offers reciprocal aid, and swears by truth.

  Rāma seeks the Maithil lady and Rāvaṇ, while Sugrīva mourns a consort who is far away.

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• The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38276-38433 confidence: high

  Sugriva says Bali oppressed him, dispossessed him of kingship, took his consort, chained friends, and seeks his death.

  Sugriva says Bali tore away his consort, who was dearer than life to him.

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• The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38276-38433 confidence: high

  Sugriva says Bali oppressed and dispossessed him, took his consort, imprisoned friends, sought his life, and left him with only Hanuman and a faithful band.

  Sugriva says Bali tore away his consort, who was dearer than life to him.

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• The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38436-38573 confidence: high

  Bali leaves Sugriva a single robe, sends him into banishment, takes his wife from his side, and Sugriva roams in fear or dwells on Rishyamuka hill while sorrowing for his consort.

  Sugriva says his wife was torn from his side by Bali, and Rama promises to free the captive wife.

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• The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38436-38573 confidence: high

  Bali leaves Sugriva a single robe, banishes him, takes his wife, and Sugriva says he roams in fear or dwells on Rishyamuka hill while grieving for his consort.

  Sugriva's wife is taken from him, and Rama promises both to free the captive wife and return the kingdom.

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• The Ramayan of Valmiki Canto VI. The Court. / Canto VIII. The Enchanted Car. / Canto XI. The Banquet Hall. / Canto XII. The Search Renewed.; lines 45623-45668 confidence: high

  The searcher wonders whether she died of terror when she saw the palace filled with female monsters who attend the robber fiend.

  The passage presents Ráma’s spouse, Sítá, as the object of a search inside Rávaṇ’s palace, while Rávaṇ is called a robber fiend.

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• The Ramayan of Valmiki Canto VI. The Court. / Canto VIII. The Enchanted Car. / Canto XI. The Banquet Hall. / Canto XII. The Search Renewed.; lines 45623-45668 confidence: medium

  "Again the Vánar chief began / Each chamber, bower, and hall to scan. / In vain: he found not her he sought"

  The passage centers on the search for Sítá, called Ráma's spouse, in Rávaṇ's palace; the hostile figure is called a robber fiend, and Sítá remains unfound.

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• The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39591-39757 confidence: high

  The speaker says that if Ráma had asked him first, he would have restored the Maithil lady, bound Rávaṇ with a chain, laid him at Ráma's feet, and followed her even to deepest hell or the ocean, as Hayagríva once freed the white Aśvatarí from hell.

  The speaker refers to the one who robbed Ráma of his wife and claims he could have restored the Maithil lady to her lord.

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• The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39591-39757 confidence: high

  The speaker says the land is unprotected under Ráma, compares Ráma to a maddened elephant breaking law’s restraint, says public reproach will follow, and contrasts the hidden killing with open combat and the fight against the robber of Ráma’s wife.

  The passage refers to the one who robbed Ráma of his wife and to the Maithil lady whom the speaker claims he could have restored or rescued.

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• The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39760-39927 confidence: high

  "Thou, Báli, in thy brother’s life / Hast robbed him of his wedded wife, / And keepest ... / His Rumá for thine own delight."

  Bāli is accused of taking Sugrīva's wife, and Rāma says he pledged to restore Sugrīva's wife and kingdom.

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• The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39760-39927 confidence: high

  Rama says Bali’s sin is taking his brother’s wedded wife Ruma; he says death is the legal punishment and that he administers Bharat’s righteous doom.

  Rama says Bali took Ruma, his brother’s wedded wife, and that Rama swore to restore Sugriva’s wife and kingdom.

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• The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40089-40239 confidence: medium

  Tárá says Báli is paying the penalty for Sugríva’s expulsion and Rumá’s withholding, says her wise counsel was ignored, imagines Báli among nymphs above, declares Fate his real conqueror, and questions Raghu’s son for striking him while he fought his foe.

  Tárá says Rumá had been withheld from Sugríva’s arms and later says Sugríva has Rumá restored to him.

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• The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40089-40239 confidence: medium

  Tárá says Báli pays the penalty for Sugríva’s expulsion and Rumá’s withholding; she recalls her ignored counsel, says Fate is Báli’s true conqueror, accuses Raghu’s son of a cowardly blow, and speaks of widowhood.

  Tárá links Báli’s death with Sugríva’s restored Rumá and uninterrupted reign.

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• The Ramayan of Valmiki Canto VIII. The Enchanted Car. / Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope.; lines 45671-45761 confidence: high

  Hanuman, called the Vanar, comes from Ravan's halls and laments that his long search for the ravished queen has found no trace.

  The passage centers on Hanuman searching for Sita, Rama's abducted consort, after Ravan carried her away as a captive.

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• The Ramayan of Valmiki Canto VIII. The Enchanted Car. / Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope.; lines 45671-45761 confidence: high

  Hanumán comes from Rávaṇ’s halls, says hope is dead, and states that his long search for Raghu’s son has found no trace of the ravished queen.

  Sítá is the ravished queen and captive carried by Rávaṇ, while Hanumán searches for her on behalf of Raghu’s son and hopes to bring her back.

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• The Ramayan of Valmiki Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter.; lines 28531-28684 confidence: low

  Surpanakha tells Rama he is her chosen love and lord, boasts of her might and ability to fly, asks him to leave Sita and take her as bride, threatens to eat Sita and Lakshmana, and invites him to roam woods and mountain peaks with her.

  Surpanakha asks Rama to leave Sita, proposes herself as bride, and threatens to eat Sita and Lakshmana.

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• The Ramayan of Valmiki Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation.; lines 40988-41155 confidence: high

  Rama dwells on the mountain side but remains troubled, mourning his stolen wife; when the moon rises he lies sleepless on a leafy bed and weeps.

  Rama's grief centers on his stolen wife, and Lakshman's counsel points toward defeating the demon foe connected to the enterprise.

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• The Ramayan of Valmiki Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation.; lines 40988-41155 confidence: high

  Ráma dwells in the pleasant mountain shade but remains comfortless, mourning his stolen wife; at moonrise he lies sleepless on a leafy bed with tears flowing.

  Ráma mourns his stolen wife, and Lakshman urges him toward the eventual defeat of the demon foe.

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• The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45764-45931 confidence: high

  Hanumán enters the Asoka grove, sees abundant trees and flowers, is covered by falling blossoms, and observes a lake, hill, grottoes, and stream.

  Hanumán searches the grove for Sítá, then recognizes her as Ráma’s wife whom Rávan bore away and who is now guarded by hostile beings.

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• The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45764-45931 confidence: high

  Hanumán sees a shining palace and a pale, fasting, weeping woman guarded by fiends and giantesses; he identifies her as the captive borne by Rávan and as Ráma’s wife.

  Sítá is pale, weeping, and watched by fiends and giantesses; a later description details the armed monstrous guard around her.

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• The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45764-45931 confidence: medium

  Hanumán laments Sítá as captive and desolate, recalls her furrow-birth and connection to Mithilá, says she chose forest life from wifely duty, and notes her thoughts are fixed on Ráma.

  Sítá is separated from Ráma, keeps her thoughts fixed on him, and is described as adorned only by her love for him.

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• The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45764-45931 confidence: high

  Hanumán clears the barrier, enters the pleasant grove, searches for the Maithil queen among flowering trees, a lake, hill, grottoes, and a rill.

  Hanumán searches the grove for Sítá, who is identified as Ráma’s wife and as the captive carried away by Rávan, then found under guard.

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• The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45764-45931 confidence: high

  Hanumán laments that the queen dear to Ráma and revered by Lakshmaṇ lies captive, sad, and desolate, and recalls Ráma’s deeds done for her.

  Sítá is captive, mournful, stripped of ornaments, and described as fixing her thoughts on Ráma while Ráma longs for her.

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• The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45934-46112 confidence: high

  A Vánar watches Ráma’s spouse from the boughs; priests skilled in ritual and the Vedas raise hymns, and music wakes the giant monarch.

  The passage presents Ráma’s spouse held among guarding she-demons while Rávan, who speaks of forcefully seizing women, urges her to become his bride and forget Ráma.

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• The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45934-46112 confidence: medium

  Sítá becomes fearful when she sees the monarch, lowers her eyes, folds her arms over her breast, tries to shield herself, weeps under she-demon watch, lies on earth, and thinks of her lord.

  Ráma’s spouse is fearful and guarded by she-demons; Rávan presses her to love him, invokes force as a custom of his kind, offers gifts and queenly status, and urges her to abandon thoughts of Ráma.

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• The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46115-46292 confidence: high

  Sítá thinks of her lord and says it is not fitting to woo “A matron, to her husband true.”

  Sítá is Ráma’s consort, is held under Rávaṇ’s guard, rejects Rávaṇ’s sexual pressure, and is threatened unless she accepts him.

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• The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46115-46292 confidence: high

  Sítá thinks of her lord, sighs, and refuses Rávaṇ's wooing as improper for a woman faithful to her husband.

  Sítá is Ráma's consort, tells Rávaṇ to return her to Ráma, refuses Rávaṇ's wooing, and is guarded and pressured to accept him.

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• The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46295-46429 confidence: high

  Sítá laments that death does not come before its time and that she remains alive in hopeless grief, separated from Ráma and guarded cruelly.

  Sítá says she was carried away by Rávaṇ, is held among demons, and remains separated from Ráma.

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• The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46295-46429 confidence: high

  “My soul rejects the sin and shame... Will cling to great Ikshváku’s son.”

  Sítá identifies herself as Ráma’s wife, says Rávaṇ carried her away, and is pressured to accept him while remaining loyal to Ráma.

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• The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46432-46573 confidence: high

  Demons threaten and taunt the weeping Sítá; Trijaṭá, a wise old Rákshas matron moved by pity, reproves them and asks them to spare the spouse of Daśaratha’s heir.

  Sítá is the captive spouse of Ráma, threatened by demons, while Trijaṭá warns that Ráma will avenge those who vex his faithful wife and Hanumán seeks to console her.

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• The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46432-46573 confidence: high

  Demons threaten and taunt Sítá; Trijaṭá, an old wise Rákshas matron, pities her, reproves the fiends, and asks them to spare the spouse of Daśaratha's heir.

  Sítá is described as the spouse of Ráma, captive in a distant place, threatened by demons, and needing rescue or consolation by Ráma's agent.

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• The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46576-46655 confidence: high

  In the wilds Ráma slays Rákshas warriors; the giant king deceives him and steals his consort, Janak’s child.

  The passage explicitly says the giant king deceived Ráma and stole his consort, Janak’s child, and the rest of the speech concerns the search for her.

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• The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46576-46655 confidence: high

  “The giant king the prince beguiled, / And stole his consort, Janak’s child.”

  The speech states that a giant king stole Ráma’s consort, Janak’s child, and that Vánar legions searched for her.

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• The Ramayan of Valmiki Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41158-41297 confidence: high

  Lightning through a dark cloud recalls Sītā pressed against the demon’s breast; rain revives shrubs and flowers but intensifies Rāma’s longing.

  Rāma recalls Sītā in the demon’s grasp, says he is deprived of his queen, and frames action against Rāvan as delayed but expected.

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• The Ramayan of Valmiki Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41158-41297 confidence: high

  The ground drenched by showers is likened to Sītā in fear; a rain-wet steep is likened to Sugrīva anointed with royal balm; lightning in a dark cloud recalls Sītā pressed to a demon’s breast.

  Rāma repeatedly recalls Sītā in distress, remembers her pressed to a demon, and says he is bereft of his queen while preparing for conflict with Rāvan.

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• The Ramayan of Valmiki Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41299-41435 confidence: high

  An unnamed speaker tells Sugriva that his kingdom and fame have risen, urges him to honor friendship and his vow, repay Rama who restored his realm and life, and send captains to renew the search for Sita across earth, sky, sea, and other realms.

  The passage repeatedly identifies Sita as lost or absent and calls for a renewed search through earth, skies, sea, and other realms.

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• The Ramayan of Valmiki Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41299-41435 confidence: medium

  The speaker says Sugríva’s realm is won, urges him to honor friendship and vow, repay Ráma who restored his realm and life, renew the search for Sítá, and send Vánar captains through earth, skies, sea, heaven, and land.

  The speaker calls for renewed search for Sítá, described as lost to view, and imagines searchers moving through earth, skies, realms above and below, sea, heaven, seas, and land.

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• The Ramayan of Valmiki Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41437-41535 confidence: high

  A brother exhorts the son of Raghu to rise from despair, act heroically, and asks what foe could keep the Maithil lady long.

  The Maithil lady/Sítá is separated from the son of Raghu, and the speech frames recovery of her as the reason for urging action and demanding Sugríva’s aid.

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• The Ramayan of Valmiki Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41437-41535 confidence: medium

  The speaker tells his brother to arise, act heroically, and asks where the foe is who would dare to wrong or keep the Maithil lady long.

  The Maithil lady is described as kept by a foe, and Rama laments Sita being severed from his side.

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• The Ramayan of Valmiki Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 46658-46840 confidence: high

  Hanuman asks whether the lady belongs to divine or celestial categories, then concludes from her tears, earth-treading, royal name, agony, form, and votive garb that she is Janak's child and Rama's queen stolen by Ravana.

  Sita, Rama's wife and queen, says Ravana carried her by guile from Dandaka to Lanka and holds her under threat of death.

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• The Ramayan of Valmiki Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 46658-46840 confidence: high

  “Art thou the queen, fair lady, say, / Whom Rávaṇ stole and bore away?... King Janak’s child and Ráma’s queen.”

  The passage repeatedly states that Rávaṇ stole Sítá, Ráma’s queen or spouse, carried her to Lanká, and holds her under threat of death.

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• The Ramayan of Valmiki Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 46843-47020 confidence: high

  Sita speaks of fate and asks when Rama will defeat Ravana; she says two months remain before she must be slain, and reports that Vibhishana and Avindhya gave counsel or predictions that Ravana ignores.

  Sita is Rama’s wife, held captive by Ravana, and awaits rescue before a stated deadline.

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• The Ramayan of Valmiki Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 46843-47020 confidence: high

  Sítá calls Hanuman wise, brave, and faithful, asks how he dared enter the giants’ home, and asks about Ráma, Lakshmaṇ, Bharat, Sugríva, and rescue forces.

  Sítá is Ráma’s consort, held in Rávaṇ’s giants’ home, awaiting rescue before a stated deadline.

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• The Ramayan of Valmiki Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 47022-47074 confidence: high

  Sita asks why Rama could launch a dire shaft at a bird for her but pardon the one who stole his darling, and she urges him to come save her and strike down the Rakshasa foe.

  Sita describes herself as the beloved stolen from Rama and asks him to come save her from the Rakshasa foe.

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• The Ramayan of Valmiki Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 47022-47074 confidence: high

  Sita asks how Rama could launch a dire shaft at a bird for her sake yet pardon the one who stole his beloved, and she urges him to come save her and strike the Rakshasa foe.

  Sita explicitly refers to the one who stole the darling of Rama’s heart and asks Rama to come save her from the Rakshasa foe.

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• The Ramayan of Valmiki Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy. / Canto XLI. The Ruin Of The Grove. / Canto XLII. The Giants Roused.; lines 47127-47225 confidence: medium

  Some warders press around Sita while others report to the king that a mighty creature of their race, in monkey form, reached the grove and spoke with Sita.

  The report calls Sita Rama's consort, says a spy may have been sent to seek her and avenge her wrongs, and shows her guarded in Ravana's grove.

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• The Ramayan of Valmiki Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy. / Canto XLI. The Ruin Of The Grove. / Canto XLII. The Giants Roused.; lines 47127-47225 confidence: medium

  The warders ask Sita whose envoy the visitor is and why he spoke with her. Sita says she cannot identify form-changing fiends, uses the serpent proverb, and says the sight has frightened her.

  Sita is guarded and interrogated in the grove, identified as Rama’s consort, and the warders suspect Rama sent the visitor to find her and avenge her wrongs.

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• The Ramayan of Valmiki Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41538-41672 confidence: medium

  Lakshmaṇ says a Vānar who breaks his word should lose royal power; if joy has blinded him, he is unfit to reign; he also says Báli’s son should trace Rāma’s consort with brave Vānar chiefs.

  Lakshmaṇ refers to tracing Rāma’s consort with Vānar chiefs, and his mission is tied to Rāma’s woe.

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• The Ramayan of Valmiki Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41674-41802 confidence: medium

  Hanuman advises Sugriva to hear Rama's message, humbly seek peace, heed the duty of honest counsel, remember Rama's overwhelming power, and be faithful to his vows.

  Hanuman describes Rama as reft of wife, realm, and friends while sending his message through another.

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• The Ramayan of Valmiki Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 42087-42234 confidence: high

  Tara asks Lakshman to slake his fury, says Sugriva would give up family and wealth for Rama, and says Rama will be reunited with Sita like the Moon with Rohini.

  Rama mourns Sita, Ravana is the foe or robber king, and Sugriva pledges that Sita will be restored after Ravana is slain.

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• The Ramayan of Valmiki Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 42087-42234 confidence: medium

  Tárá says Sugríva will slay the fiend and reunite Ráma with Sítá; Lanká is guarded by countless demons, and Báli said before dying that the host must be defeated before the robber king can be struck.

  Sítá is to be restored to Ráma after Rávaṇ, called foeman and robber king, is defeated.

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• The Ramayan of Valmiki Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North.; lines 43033-43125 confidence: high

  The route includes snowy peaks, Lodh and Deodar woods, sheltering rocks where Janak's daughter and the fiend may lie, Soma's holy grounds, Kala's mount, Sudarsan, Devasakha, and a hundred-league lifeless waste.

  The expedition is directed to search for Janak's daughter and the fiend or robber who may be with her.

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• The Ramayan of Valmiki Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North.; lines 43033-43125 confidence: medium

  Sugriva addresses Satabal, tells him to explore the north with a hundred-thousand host and Yama's sons, and orders the search of rivers, woods, and hills.

  The search is ordered in order to find Janak's daughter or the dame, who may be with a fiend or robber.

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• The Ramayan of Valmiki Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring.; lines 43128-43167 confidence: high

  “Exert thy power, O swift and strong, / Bring back the lady lost so long.”

  The task is to bring back Ráma’s wife, described as a long-lost and captive lady.

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• The Ramayan of Valmiki Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring.; lines 43128-43167 confidence: medium

  The monarch praises Hanumán’s unhindered way by land and sea, flight through air, ascent to the Immortals’ home, knowledge of realms, mountains, lakes, and seas, and untiring strength and speed; he also compares him to his wind-monarch sire.

  Hanumán is specially commissioned to search across many domains and bring back the lady who has long been lost and is described as captive and Ráma’s wife.

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• The Ramayan of Valmiki Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43170-43265 confidence: high

  “We will restore the dame” and “rescue Ráma’s captive wife” from “Rávaṇ.”

  The warriors repeatedly identify the goal as restoring the dame and rescuing Ráma’s captive wife from Rávaṇ the robber.

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• The Ramayan of Valmiki Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43170-43265 confidence: high

  The legions boast that they will restore the dame, defeat Rávaṇ the robber, rescue Ráma’s captive wife, and range through mountains, trees, earth, sea, and hell.

  The Vánars vow to restore the dame and rescue Ráma’s captive wife from Rávaṇ, called the robber.

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• The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52409-52579 confidence: high

  Sugríva tells Susheṇ to take the restored brothers to Kishkindhá while he remains to slay the tyrant and his kinsmen and bring back the Maithil lady, like Glory restored by Śakra.

  Sugríva vows to rescue and bring back the Maithil lady from the giant king, and Garuḍ says Sítá will be freed from Rávaṇ's power.

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• The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52409-52579 confidence: high

  Sugríva tells Susheṇ to bear the princes to Kishkindhá when strength returns, while he remains to slay the tyrant and rescue the Maithil lady, likened to Glory restored by Śakra.

  Sugríva says he will rescue and bring the Maithil lady from the giant king, and Garuḍ says Sítá will be freed from Rávaṇ’s power.

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• The Ramayan of Valmiki Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return.; lines 43268-43440 confidence: high

  Sugríva sends legions in quest of Sítá; they travel by towns, lakes, rivers, valleys, plains, and groves, resting beneath fruiting trees at night.

  The search is explicitly a quest for Sítá, and the searchers refer to a robber fiend seen fleeing toward the region where Hanumán searches.

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• The Ramayan of Valmiki Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return.; lines 43268-43440 confidence: high

  Sugríva sends legions in quest of Sítá; they search towns, lakes, rivers, valleys, plains, and groves, then return after a weary month to Praśravaṇ’s hill in despair.

  The legions are sent in quest of Sítá, the Maithil lady is missing, and a robber fiend’s flight direction is treated as the clue for Hanumán’s search.

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• The Ramayan of Valmiki Canto XLIII. The Ruin Of The Temple. / Canto XLV. The Seven Defeated. / Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha.; lines 47615-47734 confidence: high

  Hanuman tells Ravana to restore the Maithil queen uninjured to her sorrowing lord.

  The passage centers on Hanuman’s demand that Ravana restore the Maithil queen to Rama, whose wife is said to have been stolen.

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• The Ramayan of Valmiki Canto XLIII. The Ruin Of The Temple. / Canto XLV. The Seven Defeated. / Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha.; lines 47615-47734 confidence: high

  Hanuman tells Ravana that one trained in duty should fear to wrong another’s wife, warns that Lakshman’s shafts and Rama’s wrath cannot be borne, and urges the Maithil queen’s unharmed restoration.

  Hanuman urges Ravana to restore the Maithil queen to her sorrowing lord and says Rama has sworn to kill the one who stole his wife.

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• The Ramayan of Valmiki Canto XLIII. The Ruin Of The Temple. / Canto XLV. The Seven Defeated. / Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha.; lines 47615-47734 confidence: medium

  Hanuman delivers Sugriva’s greeting, names himself son of the God of Wind, says he crossed the sea to the island to free the Maithil lady, searched for her, and found her weeping.

  Hanuman says he crossed the barrier of the sea to set the Maithil lady free, searched for her, and found her weeping.

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• The Ramayan of Valmiki Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 53175-53341 confidence: high

  Yúpáksha says no god or fiend is feared, but armed men assail the walls; Ráma vows to slay the foe who stole his queen, leads mighty Vánars, and an earlier Vánar burned Lanká and killed Aksha.

  Yúpáksha states that Ráma vows to slay the foe who stole his queen and leads a Vánar host against Lanká.

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• The Ramayan of Valmiki Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 53175-53341 confidence: high

  Yupaksha says armed men assail Lanka; Rama vows to slay the foe who stole his queen and leads a mighty Vanara host.

  Yupaksha states that Rama vows to slay the foe who stole his queen and leads a Vanara host against Lanka.

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• The Ramayan of Valmiki Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 53344-53513 confidence: high

  Kumbhakarna laughs, says Ravana ignored earlier warnings, speaks of rulers who neglect foes and fall by fate, and urges him to accept Vibhishana’s counsel and restore Sita to her lord.

  Kumbhakarna says Ravana should follow Vibhishana’s counsel and restore Sita to her lord as the consequences of Ravana’s action appear.

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• The Ramayan of Valmiki Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 53344-53513 confidence: medium

  Kumbhakarna says Ravana ignored warnings, that the fruits of sin have appeared, and that he should accept Vibhishana's counsel and restore Sita to her lord.

  Kumbhakarna urges Ravana to accept Vibhishana's counsel and restore Sita to her lord.

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• 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: high

  Mahodar advises proclaiming that four famed warriors with Kumbhakarna will kill Rama; if they fail, they should return bloodied, display arrows marked with Rama's name, and say the princes were devoured.

  Mahodar proposes falsely announcing that Rama and Lakshman are dead and then approaching the captive lady when she feels widowed, forlorn, and dependent on Ravan.

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• 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 proposes proclaiming an attack, returning wounded if Rāma survives, falsely saying the princes were devoured, celebrating with gifts and garlands, and wooing the captive lady when she feels widowed and hopeless.

  Mahodar proposes a staged deception: wounded warriors will falsely claim the princes are dead, after which Rāvaṇ should woo the captive lady in her grief and isolation.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34496-34610 confidence: medium

  Rama asks why Lakshman hurried away and left his wife without defense; he says he saw Lakshman return without Sita.

  Rama repeatedly says Sita was left alone and helpless after the giant’s deception drew both Rama and Lakshman away.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34613-34766 confidence: medium

  “He looked, but Sítá was not there; / His cot was disolate and bare”

  The passage centers on Ráma finding Sítá absent, lamenting her disappearance, and searching widely for her.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34613-34766 confidence: medium

  Rama hastens to the dwelling, finds it desolate and Sita absent; trees, birds, deer, and flowers appear to mourn, and silvan deities have fled.

  Sita is absent from the dwelling; Rama fears she may be dead, torn away, lost, or taken as prey by a giant, and his search centers on recovering or locating his consort.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34769-34911 confidence: medium

  The home is empty, grass seats are disordered, and Ráma asks, “Where is the Maithil dame?” while wondering if she was borne away or hidden by a tree.

  The wife is absent from the home; Ráma wonders if she has been borne away and searches widely for her with Lakshmaṇ.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34769-34911 confidence: medium

  After vain toil and search, Ráma returns to the leafy home, finds it empty and disordered, and asks where Sítá has gone and who may have borne her away.

  Ráma finds Sítá absent, wonders who may have borne her away, and searches many places without finding her.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34913-35099 confidence: high

  Ráma says she is slain by giants, stolen, or devoured, and sees deer with tearful eyes as signs that his consort is giants’ prey.

  The passage repeatedly frames Sítá as the beloved wife who may have been seized, stolen, carried away, or made prey by hostile beings.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34913-35099 confidence: high

  Ráma says Sítá is slain by giants or stolen/devoured, and points to tearful deer whose looks, he says, show his consort is the giants’ prey.

  The passage repeatedly frames Sítá’s absence as theft or seizure by hostile beings: giants may have stolen her, Ráma fears the shame of letting an enemy steal his wife, and he imagines a fiend carrying her away.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35101-35228 confidence: high

  Lakshman searches the riverbanks, calls out, receives no reply, and reports that Sita is not found.

  Sita is absent, described as Ravana's captive, and Rama searches for her by questioning the river, following animal signs, and reading physical traces.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35101-35228 confidence: high

  Rāma calls for Sītā by the Godāvarī; no voice or wave answers, and the stream is said to withhold the tale because it fears Rāvaṇ and his deed.

  Sītā is missing, Rāvaṇ is said to have taken her captive, and Rāma searches and laments for his wife.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35230-35390 confidence: high

  Ráma searches further, finds a fiend’s footprint and Sítá’s smaller traces where she fled in despair crying for help before a giant’s tread.

  Sítá is missing, her traces and ornaments are found, and Ráma says she has been seized, hurried away, or stolen.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35230-35390 confidence: high

  Ráma searches farther, finds a fiend's footprint and smaller traces of Sítá fleeing in despair, and surveys quivers, a broken bow, and a ruined chariot.

  Sítá is missing, her traces and ornaments are found, and Ráma says she has been seized, stolen, or carried away.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35393-35562 confidence: high

  Rāma stands incensed, mourning his ravished dame; he looks at his bow and is compared to fire of Fate or Hara at doomsday, able to desolate or consume the triple world.

  Sītā has been stolen; Lakshmaṇ urges Rāma to seek the abductor across earthly and divine spaces until she is restored.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35393-35562 confidence: high

  Rama stands incensed, mourning his ravished dame, determined to leave the world desolate and to consume the triple world like Hara on the day of doom.

  Sita is repeatedly described as ravished, stolen, lost, and needing to be restored through a search for the abductor.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35564-35737 confidence: high

  The dying Jatayus tells Rama that Ravana seized Sita after Rama and Lakshman left; Jatayus fought, broke Ravana's car and bow, beat down the driver, but Ravana cut his wings and carried Sita away through the air.

  Sita, Rama's spouse, is said to have been stolen by Ravana and carried away through the air; Rama seeks her and is told he will recover her.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35564-35737 confidence: high

  The dying Jaṭáyus tells Ráma that Rávaṇ took Sítá after the brothers left, that he fought Rávaṇ and broke his car, bow, arrows, and driver, and that Rávaṇ cut his wings and carried Sítá away through the air.

  Sítá, Ráma’s spouse, is explicitly said to have been stolen or carried away captive by Rávaṇ, and Ráma’s search centers on her loss.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35739-35838 confidence: high

  “See, Lakshmaṇ, how the vulture fell / While for my sake he battled well. / And strove to free ... / My Sítá from the giant’s hold.”

  Sītā is described as held by a giant, and the brothers later ponder how to trace the captor of the dame.

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• The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35739-35838 confidence: high

  Ráma laments to Lakshmaṇ that the bird lived in Daṇḍak wood, fought to free Sítá from the giant, gave his life for Ráma, and was revered like Daśaratha.

  Sítá is described as Ráma’s queen held by the giant, and the brothers afterward seek the captor of the dame.

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• The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43568-43738 confidence: high

  Ráma came to Daṇḍak forest with his brother and wife; the giant Rávaṇ stole his spouse, and Sugríva sent the Vánars to aid Ráma so she could be restored.

  Rávaṇ steals Ráma’s wife, and Sugríva sends the Vánars south to find and restore her.

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• The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43568-43738 confidence: high

  Hanumán says Ráma came to Daṇḍak forest with his brother and wife, and Rávaṇ stole Ráma’s spouse from the forest shade.

  Rávaṇ has stolen Ráma’s spouse, and Sugríva sends the Vánars through the southern land to find the lady and the fiend.

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• The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43901-44053 confidence: high

  Angad, distressed, addresses Hanuman, says the Vanaras failed their king’s order, recalls Jatayus fighting Ravana and dying to save Sita, and laments the chain of miseries.

  Sita, Rama’s beloved, is described as stolen or borne away by Ravana.

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• The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43901-44053 confidence: high

  Angad says a giant stole Sítá; Jaṭáyus tried to help her, felled Rávaṇ from his car, withheld Sítá for a time, but died from the demon’s blows and received rites and lasting bliss from Ráma.

  Sítá is carried away by Rávaṇ, and Sugríva’s Vānara host searches for Ráma’s queen.

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• The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44055-44194 confidence: high

  Sampáti saw Rávaṇ carry a gentle jeweled lady through the air; she cried out for Ráma and Lakshmaṇ and dropped gems and gold.

  Sítá is carried away by Rávaṇ through the air, cries for Ráma and Lakshmaṇ, and is said to be held under guard in Lanká.

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• The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44055-44194 confidence: high

  Sampáti saw Rávaṇ carry a lady through the air; she cried for Ráma and Lakshmaṇ and dropped gems and gold.

  Sítá is carried through the air by Rávaṇ, cries out, loses ornaments, and is later described as guarded in Lanká.

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• The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44197-44375 confidence: high

  Nisakar foretells Rama of Ikshvaku’s line, Lakshman’s exile with him, Ravana’s abduction of Rama’s wife, her refusal of Ravana’s offers, and Indra’s heavenly food for her.

  Nisakar foretells that Ravana will steal Rama’s wife away and that she will remain captive while refusing Ravana’s offers.

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• The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44197-44375 confidence: high

  Niśakar tells Sampáti his wings, strength, and sight will return; by penance he sees future things: Ráma of Ikshváku’s line will be exiled with Lakshmaṇ, Rávaṇ will steal Ráma’s wife, she will refuse wooing and food, and Indra will minister heavenly food to her.

  Rávaṇ is foretold to steal Ráma’s wife; Vánar envoys sent by Ráma will seek the place and receive information from Sampáti.

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• The Ramayan of Valmiki Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment. / Canto LVI. Mount Arishta.; lines 47912-48013 confidence: medium

  Hanuman looks upon a burning waste, seeks the queen, consoles her with words of hope, and prepares to depart.

  Hanuman has sought, consoled, seen, and addressed the Maithil queen, and Angad says his deed will restore the lady and relieve Rama’s grief.

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• The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 35841-35998 confidence: medium

  After every rite is paid, the princely brothers travel onward in the lady’s quest, armed and moving through lonely woods toward the southern land.

  The brothers’ travel is explicitly framed as a quest for Sita after the lady’s loss.

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• The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36000-36166 confidence: high

  Lakshman says, "Some giant stole away his dame, / And seeking her we hither came."

  Lakshman says Rama's wife was stolen by a giant and that he and Rama came into the forest seeking her.

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• The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36000-36166 confidence: high

  Rama says he and Lakshman have fallen from sorrow over the beloved he mourns into a greater danger and reflects that time overcomes even the brave.

  Lakshman says a giant stole Rama's wife and that Rama and Lakshman came seeking her; Rama also speaks of mourning the beloved he lost.

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• The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36168-36290 confidence: high

  Rama says he and Lakshman strayed from Janasthan, Ravana carried away his wife, and they do not know the abductor's power or dwelling; he offers to gather wood, dig a pit, light the fire, and asks for information in return.

  Rama states that Ravana carried away his wife, and his request for information about the abductor directs the action of the passage.

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• The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36168-36290 confidence: high

  Rāma says he and Lakshmaṇ had strayed from Janasthān, and that Rāvaṇ came when none was near and carried away his glorious dame.

  Rāma says Rāvaṇ carried away his spouse when none was near, and he seeks knowledge of the abductor and his dwelling while wandering with Lakshmaṇ.

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• The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36293-36417 confidence: high

  Kabandha calls to Rāma and says he will explain how to win his spouse again; he says Rāma and Lakshmaṇ grieve because the consort was torn away, and advises making a friend.

  Kabandha says Rāma’s consort has been torn away and gives instructions for winning her again through Sugrīva’s aid.

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• The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36293-36417 confidence: high

  Kabandha says Rāma and Lakshmaṇ suffer grief because Rāma’s consort has been torn away.

  Rāma’s consort is described as torn away, and Kabandha gives instructions for finding and restoring her.

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• The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36743-36860 confidence: medium

  At Pampá, Ráma’s heart is rent with grief; he points to bright Mount Rishyamúka, says Sugríva dwells there, asks Lakshmaṇ to seek him, and laments that he cannot live with Sítá lost.

  Ráma’s anguish is tied to Sítá being lost, and this grief motivates his appeal to Lakshmaṇ and the search for Sugríva.

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• The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36743-36860 confidence: high

  Ráma urges going to Pampá and Rishyamúka, where Sugríva dwells with four Vánar chiefs while fearing Báli; Ráma says Sugríva is vital to the quest, and Lakshmaṇ agrees to leave.

  Ráma’s stated quest depends on finding Sugríva, and his grief is explicitly tied to Sítá being lost.

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• The Ramayan of Valmiki Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens.; lines 50186-50367 confidence: high

  Rama's army marches from the sea with drums, horns, shouts, and battle cries; Rama looks on Lanka and thinks of Sita, saying she lies imprisoned by the giant.

  Rama's thoughts turn to Sita imprisoned by the giant, and Suka warns Ravana to choose between safety and the Maithil queen; Ravana refuses to yield her.

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• The Ramayan of Valmiki Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens.; lines 50186-50367 confidence: high

  Rāma looks on Lankā, feels anguish, and says his lady is imprisoned there by the giant, comparing her to Rohiṇī overpowered by Mars.

  Rāma speaks of his lady Sītā imprisoned by the giant, Śuka frames the choice as safety or the Maithil queen, and Rāvaṇ refuses to yield her back.

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• The Ramayan of Valmiki Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens.; lines 50370-50519 confidence: high

  Ráma sends Rávaṇ a warning to tremble for his sin of stealing the queen; he predicts Rávaṇ's warriors and Lanká will fall under fiery shafts, like a heavenly fiery bolt against demons.

  Ráma explicitly frames the coming attack as punishment for Rávaṇ's theft of his queen, and the spies advise returning Sítá to her lord.

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• The Ramayan of Valmiki Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens.; lines 50370-50519 confidence: high

  Ráma’s message to Rávaṇ says to tremble for the sin of stealing his queen, foretells the death of warriors, and says Lanká’s towers and walls will fall under fiery shafts like a fiery bolt from heaven.

  Ráma’s warning names Rávaṇ’s theft of his queen; the spies urge Rávaṇ to restore Sítá, and Rávaṇ refuses to yield her.

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• The Ramayan of Valmiki Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains.; lines 50650-50821 confidence: high

  Ráma is described as the glory of Ikshváku’s line, truth-following, duty-bound, Veda-learned, wielder of mystic flaming shafts, and seeking battle because Rávaṇ’s magic art deceived and stole his queen.

  Ráma’s queen is said to have been deceived and stolen by Rávaṇ’s magic art, and Ráma longs for battle to avenge the wrong.

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• The Ramayan of Valmiki Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains.; lines 50823-50850 confidence: medium

  “Now, O my King, his consort yield, / Or arm thee with the sword and shield. / This choice is left thee: choose between / Thy safety and the Maithil queen.”

  Śárdúla frames the king’s choice as yielding the Maithil queen or facing armed conflict and loss of safety.

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• The Ramayan of Valmiki Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains.; lines 50823-50850 confidence: high

  “his consort yield, / Or arm thee with the sword and shield. / This choice is left thee: choose between / Thy safety and the Maithil queen.”

  The military threat is explicitly tied to the king’s refusal to yield Ráma’s consort, the Maithil queen.

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• The Ramayan of Valmiki Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head.; lines 50853-50979 confidence: medium

  Ravana goes to the grove and finds Sita pale, wasted, weeping on the ground, with her thoughts fixed on her husband.

  Sita is isolated in the grove, distressed over her husband, while Ravana uses a false death report to urge her to become his bride.

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• The Ramayan of Valmiki Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head.; lines 50853-50979 confidence: medium

  Vidyujjihva obeys and displays magic skill; Rávaṇ rewards him and goes to the grove, where Sítá is found pale, wasted, weeping, and thinking of her husband.

  Rávaṇ approaches Sítá in the grove, claims her husband is dead, and repeatedly urges her to become his bride and queen.

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• The Ramayan of Valmiki Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head.; lines 50981-51135 confidence: high

  Sítá trembles, falls, revives, fixes her eyes on the head, laments Ráma as dead, recalls his vow, and addresses his silent lips, breast, neck, and bow.

  The captive Sítá is shown a false head and bow suggesting Ráma's death; the objects vanish and Saramá later identifies them as a magician's illusion.

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• The Ramayan of Valmiki Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head.; lines 51137-51279 confidence: high

  “Ráma with the lotus eyes… With conquering arm will slay his foe / And free his lady from her woe.”

  Sítá is held under guard by Rávaṇ, the council urges that she be restored to her husband, and Saramá predicts that Ráma will free her.

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• The Ramayan of Valmiki Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head.; lines 51137-51279 confidence: high

  Sītā says Saramā’s steps can go through heaven and hell. She asks Saramā to learn the plots of Rāvaṇ, who uses magic, reproof, flattery, threats, and prayers while guards surround Sītā day and night.

  Sītā is held by Rāvaṇ under guard; Saramā says Rāvaṇ will not release her until death and that Rāma will slay him and lead Sītā home from bondage.

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• The Ramayan of Valmiki Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head.; lines 51281-51416 confidence: high

  Malyaván, described as Rávaṇ’s wise elder and guide, advises the king to make peace with Ráma, restore the captive queen, and recognize that Justice strengthens his foes while Injustice marks the giants.

  The counsellor urges the king to restore the captive queen; the king says he bore the lady away and refuses to return her.

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• The Ramayan of Valmiki Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head.; lines 51281-51416 confidence: high

  Malyaván, described as wise in council, tells Rávaṇ to choose peace, make peace with Ráma, and restore the captive queen who has brought the foe to Lanká’s shore.

  Malyaván says the captive queen has brought the foe to Lanká’s shore and advises Rávaṇ to restore her and make peace; Rávaṇ refuses to return the lady.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30460-30640 confidence: high

  Akampan says Rāma cannot be overcome in fight, but “guile may kill” him, and advises: “That hero in the wood beguile, / And steal his lovely spouse the while.”

  Akampan explicitly proposes that Rāvaṇa beguile Rāma and steal Sītā, and Rāvaṇa asks Mārīcha to aid in stealing the conqueror’s wife.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30460-30640 confidence: high

  Akampan says guile may kill Rāma, describes Sītā as Rāma’s beautiful wife and the gem of womankind, and advises: “That hero in the wood beguile, / And steal his lovely spouse the while.”

  Akampan proposes that Rāvaṇa should steal Sītā, Rāma’s wife, so that Rāma will be overcome by grief; Rāvaṇa then asks Mārīcha to help carry out this plan.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30643-30752 confidence: high

  At Bhogavatí, Rávaṇ beats down Vásuki and steals Lord Takshaka's beloved wife.

  Rávaṇ is said to have stolen Lord Takshaka's beloved wife after defeating Vásuki at Bhogavatí.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30643-30752 confidence: high

  At Bhogavatí, “Vásuki was beaten down,” and Rávaṇ “stole… Lord Takshaka’s beloved wife.”

  Rávaṇ is said to have stolen Lord Takshaka’s beloved wife after defeating Vásuki at Bhogavatí.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30882-30972 confidence: high

  Sítá is described as Ráma’s large-eyed spouse, dearer than life to him, pure and moonlike, a bright goddess of the wood, and so beautiful that neither goddess nor nymph can rival her.

  Sítá, explicitly Ráma’s beloved spouse, is urged to be carried away and made the giant king’s dame.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30882-30972 confidence: high

  Sítá is described as Ráma’s large-eyed spouse, pure as the moon, dearer than life to him, beautiful from head to foot, and unrivaled by goddess, nymph, or heavenly bride.

  The speaker identifies Sítá as Ráma’s beloved spouse and urges the addressed giant king to bear Sítá away and make her his dame.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 31149-31260 confidence: high

  Rávaṇ names Sítá as Ráma’s wife, praises her beauty, and says he will seize her from the forest with Márícha’s aid.

  Rávaṇ plans to lure Ráma and Lakshmaṇ away and seize Sítá, Ráma’s wife, when she is alone.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 31149-31260 confidence: high

  Rávaṇ describes Ráma as banished and living with his wife, accuses him of mutilating Rávaṇ's sister, identifies Sítá as Ráma's beautiful wife, and says he will seize her.

  Rávaṇ identifies Sítá as Ráma's wife and plans to seize her when Ráma and Lakshmaṇ have been drawn away.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 31263-31415 confidence: high

  Márícha begins his counsel to Rávaṇ, praises rare wise counsel, compares Ráma’s might with Varuṇ or Indra, and warns that Sítá may bring destruction on Rávaṇ and Lanká.

  Márícha frames Rávaṇ’s plan as taking Ráma’s dear spouse Sítá and repeatedly warns that the attempt will destroy Rávaṇ, Lanká, and the giants.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 31263-31415 confidence: medium

  Márícha asks whether Rávaṇ plots to take Ráma’s darling, compares this to stealing the sun’s glory, and warns of the fire of Ráma’s anger with shafts like sparks.

  Márícha says Rávaṇ plots to take away Ráma’s darling spouse Sítá and warns that she must remain free from Rávaṇ’s touch.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 31417-31511 confidence: high

  The speaker predicts that the king will see destruction take Lanká for Sítá’s sake, including palaces, terraces, domes, and jewelled walls.

  The speaker warns the king that taking Ráma’s Maithil wife, Sítá, will bring the loss and destruction of Lanká, the end of the king’s life and empire, and ruin for kin and followers.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 31417-31511 confidence: high

  The speaker warns that if the king fights Ráma, defeat and woes will follow; the king’s giants will be overthrown, Lanká will be destroyed for Sítá’s sake, palaces will fall, the good and sinless will die with the guilty, and survivors will flee.

  The speaker warns that Lanká will be lost for Sítá’s sake and that tearing Ráma’s Maithil wife from his side will end the king’s life and empire.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 31634-31744 confidence: high

  The speaker calls Ráma sinful and human, says he will rouse Ráma’s anger by stealing his spouse, and says he will ravish her from Khara’s murderer.

  The speaker explicitly plans to steal Ráma’s darling spouse and bear away the Maithil dame when her guards are absent.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 31634-31744 confidence: high

  The speaker rejects the addressee’s counsel, refuses to turn back from Ráma, calls Ráma a fool, and states an intent to steal Ráma’s darling spouse from Khara’s murderer.

  The speaker explicitly plans to steal Ráma’s darling spouse and later says he will bear away the Maithil dame when both guards are absent.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 31747-31890 confidence: high

  Márícha predicts that the giant race, Lanká, the king's friends, and the king himself will perish if the lady is torn from her lord.

  The king plans to lure the lady away from defence and carry her off from her lord.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 31747-31890 confidence: high

  “If with my help thou still must dare / The lady from her lord to tear, / Farewell to all our days are o’er, / Lanká and giants are no more.”

  Márícha speaks of tearing the lady from her lord, and the giant king says he will seize the dame and bear her away.

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• The Ramayan of Valmiki Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer.; lines 32198-32342 confidence: high

  Maricha plans that Sita may send her guard away and Ravana seize her; he calls, “Ho, Sítá, Lakshmaṇ,” in a tone like Rama’s own.

  Maricha imitates Rama’s voice to make Sita send away Lakshman, so Ravana can seize her.

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• The Ramayan of Valmiki Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer.; lines 32198-32342 confidence: medium

  Márícha throws off the borrowed form, plans that “Sítá might send her guard away, / And Rávaṇ seize the helpless prey,” and cries out in Ráma’s tone.

  The passage states Márícha aims for Sítá to send her guard away so Rávaṇ may seize the helpless prey.

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• The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32481-32639 confidence: high

  Lakshmaṇ, angry and foreboding after Sītā’s bitter words, goes quickly to Rāma.

  Rāma and Lakshmaṇ are absent, Sītā is alone, and Rāvaṇ longs to steal her away.

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• The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32481-32639 confidence: medium

  In holy guise, the fiend finds the Maithil lady mourning for her lord; she is seated within a leafy cot, in silken amber robes, in a lone retreat. He murmurs texts with lying art and addresses her softly.

  The lady is identified as Ráma’s wife, and Rávaṇ longs in his heart to steal her away.

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• The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32642-32762 confidence: medium

  “As, clad in mendicant’s disguise, / He questioned thus his destined prize,” and Sítá sees him as a seeming saintly man.

  The narrator calls Sítá the disguised stranger’s destined prize; Rávaṇ desires her, already claims women torn from many lands, and asks her to be his.

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• The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32642-32762 confidence: medium

  Rávaṇ praises Sítá’s gold-like form and amber silks, says his love for other women is dead, mentions a thousand women torn from many lands, and asks her to be queen.

  Rávaṇ praises Sítá, says previous loves are cold, and invites her to become his queen; he also says women torn from many lands already adorn his home.

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• The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32764-32932 confidence: medium

  Sítá says she is Ráma’s wife, praises his strength, lineage, truthfulness, and self-command, and scorns the stranger’s attempt to woo her as a jackal wooing a lioness.

  Sítá frames Rávaṇ’s pursuit as an attempt to touch or take Ráma’s wife and predicts he will lose his half-won prey; Rávaṇ urges her to leave Ráma and live with him in Lanká.

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• The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32764-32932 confidence: high

  Sítá calls herself Ráma’s wife and true loving dame, praises Ráma as lion-like, strong, Indra-like, auspicious, vow-keeping, fearless, and asks whether the addressee would woo her.

  Sítá frames herself as Ráma’s wife whom the stranger seeks to woo or touch, and Rávaṇ later urges her to dwell with him, accept him, and forget Ráma.

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• The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32934-33108 confidence: high

  Rávaṇ presses nearer, is inflamed by love, grasps Sítá’s hair and body, and is compared to Budha stealing Rohiṇí’s light.

  The passage centers on Rávaṇ forcibly taking Sítá, Ráma’s wife, away in a magic car while she cries for help and asks witnesses to tell Ráma.

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• The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32934-33108 confidence: high

  Sítá rebukes the impious monarch, says the giants will fall through his sin, and warns that one who tears Rāma’s wife from his side cannot escape penalty; she also invokes the hypothetical theft of Indra’s wife Śachí.

  Sítá, identified as Rāma’s wife, is seized by Rávaṇ, placed in a car, and carried away while she cries that Rávaṇ tears Rāma’s darling from his side.

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• The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 33110-33253 confidence: high

  Sítá, carried through the air by Rávaṇ, sees a vulture on a lofty tree and asks him to tell Ráma and Lakshmaṇ that she has been torn from her home.

  Sítá, identified as Ráma’s consort, is carried away by Rávaṇ, and she asks that Ráma be told how she was torn from her home.

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• The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 33110-33253 confidence: high

  Sítá sees the vulture on a lofty tree as Rávaṇ bears her away and says: “Rávaṇ the spoiler bears me hence / The helpless prey of violence”; she asks him to tell Ráma and Lakshmaṇ.

  Sítá, explicitly named as Ráma’s consort, is carried away by Rávaṇ, who is accused of stealing Ráma’s precious one.

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• The Ramayan of Valmiki Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42369-42475 confidence: medium

  Sugríva says the armies will go to war for Ráma, strike down the demon foe, slay the Rákshas, and restore Ráma’s consort when the fight is over.

  Sugríva promises that the armies will slay the Rákshas and restore Ráma’s consort after the fight.

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• The Ramayan of Valmiki Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42369-42475 confidence: medium

  Sugríva says immeasurable armies come from Meru and Vindhya like rain-bearing clouds; they will go to war for Ráma, smite the demon foe, slay Rákshases, and restore Ráma’s consort.

  Sugríva says the armies will smite the demon foe, slay Rákshases, and restore Ráma’s consort after the fight.

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• The Ramayan of Valmiki Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42478-42567 confidence: high

  Rāma praises Sugrīva’s truth and friendship, says a Rākshas stole his queen, predicts the demon’s death, and compares the matter to Anuhlāda with Queen Śachī and Indra slaying Queen Paulomī’s sire.

  Rāma says the Rākshas stole his queen and predicts the demon’s destruction.

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• The Ramayan of Valmiki Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42478-42567 confidence: high

  Ráma says the Rákshas stole his queen, brought destruction on himself, and will soon be slain, as Indra slew Queen Paulomí’s haughty sire; Anuhláda and Queen Śachí are named in the comparison.

  Ráma says the Rákshas stole his queen and that the day is near when he will slay the demon foe.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33256-33384 confidence: high

  Rávaṇ again tries to bear the lady through the air; the aged vulture rises from the earth, blocks his path, and addresses him.

  The vulture explicitly describes Rávaṇ’s act as stealing the wife of Ráma, and the scene centers on Rávaṇ carrying the lady away while opposed by her defender.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33256-33384 confidence: high

  With car, bow, charioteer, and team laid low, Rávaṇ springs to the ground with one arm about the lady.

  Rávaṇ carries the lady away, and the vulture explicitly calls the act the stealing of Ráma’s wife.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33386-33466 confidence: high

  Rāvaṇ holds the Maithil lady and strikes Jaṭāyus; Jaṭāyus tears away ten left arms, and ten more grow from the giant’s body before the fighting continues.

  The Maithil lady is held by Rāvaṇ, names him as her captor, and calls on Rāma and Lakṣmaṇ to rescue her.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33386-33466 confidence: medium

  Rāvaṇ holds the Maithil lady with one left arm; Jaṭāyus tears away ten left arms, and ten others grow from Rāvaṇ’s body, compared to serpents from a hillock.

  The Maithil lady is held by Rāvaṇ, calls him her captor, and appeals to Rāma and Lakṣmaṇ to rescue her.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33468-33636 confidence: high

  “Then Rávaṇ raised her up, and bare / His captive through the fields of air,” while she calls on Ráma and Lakshmaṇ; her amber garments gleam around him like fire.

  Rávaṇ carries off Sítá, identified as Ráma’s Sítá, while she calls for Ráma and Lakshmaṇ and finds no rescuer present.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33468-33636 confidence: high

  “Then Rávaṇ raised her up, and bare / His captive through the fields of air,” while she calls loudly on Ráma and Lakshmaṇ; she is described with gems and amber silk.

  Sítá, identified as Ráma’s Sítá and separated from her beloved Ráma, is seized and carried away captive by Rávaṇ while calling for aid.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33639-33794 confidence: high

  The Maithil lady, carried through the air, accuses Rávaṇ of stealing her when no guardian was present, says he used a magic deer to lure her husband away, and recalls the vulture king who died defending her.

  Rávaṇ is repeatedly described as stealing Ráma’s wife from her home and carrying her away through the air.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33639-33794 confidence: high

  The lady asks whether Rávaṇ can “steal me from my home and fly, / When friend or guardian none was nigh.”

  The Maithil lady is identified as Ráma’s wife, accuses Rávaṇ of stealing her from home, and is carried through the air toward Lanká against her will.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33796-33879 confidence: high

  Rávaṇ speeds like a storm, bearing his death in human form, and brings the struggling Sítá to bright, well-ordered royal Lanká.

  Rávaṇ brings the struggling Sítá to Lanká, places her in a guarded chamber, and bars her from others.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33796-33879 confidence: medium

  “The struggling Sítá” is brought by Rávaṇ to “royal Lanká’s glorious town,” a bright, rich, well-ordered city, and into his royal home.

  Rávaṇ carries the struggling Sítá to Lanká, places her in a chamber, and orders guards to keep her from others.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33882-34028 confidence: high

  “Weighed down by woe” and watched by “the throng of fiends” as she wept; the passage also calls her a “shrinking captive.”

  Sítá is described as a guarded, weeping captive, while Rávaṇ urges her to abandon Ráma and insists no one can take her from Lanká.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33882-34028 confidence: high

  Rávaṇ commands eight giants, goes to the chamber, and sees the lady weeping while fiends keep watch around her.

  Sítá is shown as a guarded captive, while Rávaṇ urges her to abandon hope of Ráma and become his wife.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 34031-34186 confidence: high

  Sita tells Ravana that he has torn a woman from her lord, compares herself to a ritually pure altar that cannot be sullied, and refuses to let her name be joined with reproach or shame.

  Sita states that Ravana has torn a woman from her lord, and Ravana confines her in the Asoka garden under guard.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 34031-34186 confidence: high

  “Thou with outrageous might and scorn / A woman from her lord hast torn” and Sítá says Rávaṇ’s touch shall never defile her or join her name with shame.

  Sítá says Rávaṇ has torn a woman from her lord, refuses him, and is confined under guard in Lanká.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 34188-34368 confidence: high

  A fiend has borne Sita to Lanka; she longs for Rama while guarded by demons and weeping in captivity.

  Sita has been borne away by a fiend to Lanka, guarded by demons, while Rama is absent and unaware of her location.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 34188-34368 confidence: high

  Brahma says a fiend has borne Sita to Lanka; she is guarded by demons, pines for Rama, and Lanka is surrounded by the deep.

  Sita, Rama's wife, has been carried to Lanka, is guarded by demons, longs for Rama, and is expected to be rescued when Rama invades the sea-girt land.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 34370-34493 confidence: medium

  Ráma blames Lakshmaṇ for leaving the Maithil dame alone, fears ill has befallen her, and describes omens: birds’ warning cries, deer moans, a jackal’s yell, and his left-eye throbbing as a sign of woe.

  Ráma fears Sítá has been torn away, seized, or killed after Lakshmaṇ left her alone, and he later returns to the hermitage and finds her absent.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 34370-34493 confidence: medium

  Ráma sees Lakshmaṇ without Sítá, asks where his wife is, praises her as dear as life, says he will die if she is lost or absent from the cot, and asks whether Lakshmaṇ's trust was betrayed until giants seized her.

  Sítá is left alone after a deceptive cry draws Lakshmaṇ away, and Ráma later returns to the cot and cannot find her.

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• The Ramayan of Valmiki Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51503-51674 confidence: high

  Rama proposes scaling Suvela hill, resting on its crest with Sugriva, Lakshman, and Vibhishan, and viewing the city of the foe who stole his beloved from the wood.

  Rama explicitly identifies the foe as the one who stole his darling from the wood and brought him anguish.

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• The Ramayan of Valmiki Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51503-51674 confidence: high

  Rāma says to scale the hill, rest on the crest with Sugrīva, Lakshmaṇ, and Vibhīshaṇ, and view the city of the foe who stole his darling from the wood.

  Rāma says the foe stole his darling from the wood and brought anguish on his soul.

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• The Ramayan of Valmiki Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51677-51816 confidence: high

  Rama sees bloody traces on Sugriva, embraces and reproves him; Sugriva says he could not endure the giant king who robbed Rama of his wife.

  Ravana is repeatedly accused of stealing Rama's wife or dame, and Rama demands her return before battle.

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• The Ramayan of Valmiki Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51677-51816 confidence: high

  Rāma sees Sugrīva’s bloody wounds, embraces and rebukes him for rash danger; Sugrīva says he could not bear to see the giant king who robbed Rāma of his wife.

  Rāvaṇa is accused of robbing Rāma of his wife, and both Rāma’s message and Angada’s speech demand that the Maithil lady be restored.

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• The Ramayan of Valmiki Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42570-42605 confidence: high

  Ráma embraces the Vánar monarch and says: “O search for my lost Sítá, strive / To find her if she still survive,” and asks him to trace Rávaṇ to his dwelling-place.

  Ráma explicitly asks the Vánar monarch to search for his lost Sítá and to locate Rávaṇ, the foe associated with the enterprise.

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• The Ramayan of Valmiki Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42570-42605 confidence: medium

  Rāma presses the Vánar monarch to his breast and says: “O search for my lost Sítá... / And in thy wondrous wisdom trace / Fierce Rávaṇ to his dwelling-place.”

  Rāma asks the Vánar monarch to search for lost Sītā, learn whether she survives, and trace Rāvaṇ to his dwelling-place.

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• The Ramayan of Valmiki Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42607-42771 confidence: high

  Sugriva summons a strong Vanar prince, orders him to take ten thousand Vanars, search the eastern region, seek Sita, and trace where Ravana hides.

  The mission is explicitly to seek the captive Sita and discover where Ravana hides her.

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• The Ramayan of Valmiki Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42607-42771 confidence: high

  Sugriva calls a powerful Vanar prince, tells him to take ten thousand trained Vanars, search the eastern region, seek Sita, and trace where Ravana hides.

  Sita is a captive queen hidden by Ravana, and Sugriva orders a search to find her and the place where Ravana hides.

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• The Ramayan of Valmiki Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42772-42919 confidence: high

  A hundred-league island fronts the continent, belongs to Ravana, and must be explored carefully; a mighty monster guards the southern deep and grasps flying shadows.

  The entire itinerary is framed as a search for the Maithil queen, whose course must be traced and whose discovery brings reward; Ravana is named as ruler of the island and as an enemy to be slain.

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• The Ramayan of Valmiki Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally.; lines 51819-51887 confidence: medium

  Rávaṇ gazes from the terrace at the Vánar army around Lanká. Ráma sees Lanká, thinks of Sítá lying in affliction and weeping for him, and commands a charge.

  Ráma’s thought of Sítá suffering in Lanká immediately precedes his command to charge the city.

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• The Ramayan of Valmiki Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally.; lines 51819-51887 confidence: low

  Rama looks on Lanka with flags streaming and thinks of Sita lying there in deep affliction, on cold bare ground, keeping vigil and weeping for him.

  Rama thinks of Sita suffering inside Lanka and immediately calls for a charge against the Rakshas forces.

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• The Ramayan of Valmiki Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West.; lines 42922-43030 confidence: medium

  The western search continues through hills, deserts, palm groves, dells, and ravines for Rāvaṇ and the Maithil queen; Somagiri is named where Sindhu meets the sea, with winged lions, and the Vānars are said to change forms at will.

  The passage repeatedly frames the expedition as a search for the Maithil queen or Janak’s daughter together with Rāvaṇ.

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• The Ramayan of Valmiki Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 52120-52240 confidence: high

  Ravana orders Sita’s warders to tell her Rama and Lakshman are dead, bring her in a car to see them, and show her Rama’s lifeless body so that her heart will turn to him.

  Ravana keeps Sita under guard, orders her to be shown Rama’s apparent corpse, and hopes her heart will turn from Rama to him.

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• The Ramayan of Valmiki Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 52120-52240 confidence: medium

  Rāvaṇ orders the warders of Sītā to report her husband’s fate, bring a car, and take her to view Rāma and Lakṣmaṇa apparently dead, hoping her heart will turn to him.

  Sītā is under warder watch, Rāvaṇ says she spurned his love for Rāma, and he orders her taken to see her husband’s lifeless-looking body to make her heart turn toward him.

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• The Ramayan of Valmiki Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 52243-52407 confidence: high

  Sítá recalls the brothers’ victories, the sea made passable for her rescue, divine weapons, and their fall by secret shafts and magic spell; she says fate cannot be stayed and thinks of Kauśalyá’s grief.

  Ráma refers to Sítá as his prisoned wife, and Sítá recalls the brothers crossing the sea to rescue her.

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• The Ramayan of Valmiki Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 52243-52407 confidence: high

  Sítá says the brothers slew giants in Janasthán, forced the sea to let them pass to rescue her, and possessed weapons linked with the watery world, Indra, and Brahmá.

  Sítá is described as needing rescue across the sea and as Ráma’s prisoned wife.

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• The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57582-57606 confidence: medium

  The Rámáyan is said to end with Ráma’s triumphant return with his rescued queen to Ayodhyá, followed by consecration and coronation in the ancestral capital.

  The passage summarizes the epic ending as Ráma’s triumphant return with his rescued queen.

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• The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57756-57837 confidence: medium

  Rávaṇ returns home in Pushpak carrying virgin daughters of kings, Rishis, Daityas, and Gandharvas whom he has seized.

  Rávaṇ returns in Pushpak carrying virgin daughters of kings, Rishis, Daityas, and Gandharvas whom he seized; Sítá’s earlier captivity in Rávaṇ’s palace is also referenced.

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• The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 confidence: high

  Rávaṇ plots with Márícha, ignores the warning against opposing Ráma, uses Márícha’s magic to separate the youths, kills the vulture, and abducts Ráma’s wife.

  Rávaṇ carries away Sítá, Ráma’s wife, after the youths are separated by magic.

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• The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 confidence: high

  Ravana learns of his forces’ slaughter, commands Maricha to aid a revenge plot despite Maricha’s warning, separates the youths by magic, slays the vulture, abducts Sita, and leaves Rama to find Jatayu dead and Sita gone.

  Ravana carries away Rama’s wife; Rama seeks her, allies and envoys search for her, and Hanuman locates her in Lanka.

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• The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64430-64570 confidence: low

  Ashvatara is identified as a Naga or serpent chief under the earth and also as a Gandharva; the note discusses uncertain readings of Ashvatari, including a solar interpretation that brings back the moon from ocean and infernal regions.

  A disputed note says the sun brings back the moon from ocean and infernal regions, and this is compared to bringing back Sita.

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• The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64865-64999 confidence: medium

  Svayamprabha, the self-luminous, is discussed as identified by De Gubernatis with the moon and a good fairy; the note says Hanuman and companions wandered for a month in the cavern while searching for Sita, and Svayamprabha then led them out.

  Hanuman and his companions are described as searching for Sita.

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• The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65152-65262 confidence: high

  Pushpak is derived from a word for flower and was previously mentioned in Rávaṇ’s expedition to carry off Sítá.

  The notes connect Pushpak and Rávaṇ’s magic car with carrying off Sítá and other beautiful women.

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• The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65549-65703 confidence: high

  Ravan repeats that gods, Gandharvas, and fiends combined will not force him to give up Sita; the note also says omitted material repeats earlier content.

  Ravan refuses to give up Sita despite the threat of combined supernatural forces.

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• The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63192-63299 confidence: low

  "The whole story of Sítá ... has a great analogy with the ancient myth of Proserpine."

  The passage states that Sítá's whole story has a strong analogy with the ancient myth of Proserpine.

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• The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59299-59388 confidence: high

  The passage reports a Hindu literal interpretation that Ráma is Vishnu incarnate to destroy Rávana, and that he permits his wife’s capture to deliver gods and Bráhmans from the Rákshasa.

  Ráma’s wife is captured by Rávana, and this leads into the campaign against Lanká and the deliverance of the world from the Rákshasa tyrant.

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• The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59299-59388 confidence: high

  The note summarizes a literal Hindu interpretation: Rama is Vishnu incarnate to destroy Ravana, his wife is captured, the gods and Brahmans are delivered, god-born monkeys are assembled, and Lanka is attacked.

  The note states that Rama’s wife is captured by Ravana and that Rama, Vishnu incarnate, leads an army to Lanka, destroys Ravana, delivers the world, and avenges his wrongs.

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• The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59390-59483 confidence: high

  The note frames the monkey conflict as Indra–Vishṇu antagonism, equates Ráma with Vishṇu, and compares Sugríva finding Sítá with Vishṇu finding the lost vedás.

  Sugríva promises to find the ravished Sítá.

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• The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59390-59483 confidence: high

  The note interprets Rama killing Bali as equivalent to Vishnu displacing Indra, and compares Sugriva finding Sita with Vishnu finding the lost Vedas.

  Sugriva promises to find ravished Sita.

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• The Ramayan of Valmiki INVOCATION.(1) / BOOK I.(6) / OM.(8) / Canto III. The Argument.; lines 1239-1399 confidence: high

  Ráma enters Daṇḍak wood, receives aid and a heavenly bow, lives at Panchavaṭa, encounters hostile figures, Rávaṇ is roused, Sítá is carried off, the Vulture-king is slain, and Ráma meets Hanumán.

  The Videhan lady is carried off; Ráma grieves, forms alliances, sends Hanumán, crosses to Lanká, defeats Rávaṇ, and Sítá is brought again.

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• The Ramayan of Valmiki INVOCATION.(1) / BOOK I.(6) / OM.(8) / Canto III. The Argument.; lines 1239-1399 confidence: high

  Rāma enters Daṇḍak wood, receives help and a heavenly bow, dwells at Pañcavaṭa, disfigures Śūrpaṇakhā, defeats enemies, and the sequence leads to Rāvaṇ’s revenge, Mārīcha’s doom, and Sītā’s abduction.

  The summary connects Rāvaṇ’s vengeance, Mārīcha’s doom, and the rape or abduction of the fair Videhan lady, followed by her captivity in Laṅkā.

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• The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58194-58313 confidence: medium

  Bhadra says the people praise Rama except for “Thy welcome home of her, thy ravished dame.”

  Bhadra reports public blame for Rama's welcome home of Sita, described as a ravished or carried-away wife.

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• The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58194-58313 confidence: medium

  Ráma asks Bhadra what the people say of his deeds; Bhadra reports praise for all except Ráma’s welcoming home of his abducted wife.

  Bhadra reports that the people blame Ráma’s welcome home of his abducted wife, and this report triggers the banishment decision.

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• The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 278-475 confidence: high

  Titles list Rávan, Rávan roused, Súrpanakhá’s speeches, Rávan’s journey and speech, Márícha’s speeches and reply, Márícha transformed, the wondrous deer, Márícha’s death, Lakshman’s departure, the guest, Rávan’s wooing and speech, the rape of Sítá, Jatáyus, the combat, Rávan’s flight, Lanká, Sítá in prison, Sítá’s disdain, and Sítá comforted.

  The table of contents explicitly lists the rape of Sítá, Sítá in prison, Sítá’s laments, tidings of Sítá, and the subsequent search and Lanká episodes.

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• The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 278-475 confidence: high

  Book III titles list Márícha’s Reply, Márícha Transformed, The Wondrous Deer, Márícha’s Death, Lakshman’s Departure, The Guest, Rávan’s Wooing, Rávan’s Speech, and The Rape Of Sítá.

  The contents explicitly lists “The Rape Of Sítá,” followed by “Sítá In Prison,” Ráma’s laments, search episodes, tidings of Sítá, Hanumán’s journey to Lanká, and token exchanges involving Ráma’s ring and Sítá’s gem.

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• The Rámáyan of Válmíki, translated into English verse BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons. / Canto XX. The Spies.; lines 49780-49891 confidence: high

  Rávaṇ tells Śuka to seek Sugríva and say that Sugríva has no cause to complain if Rávaṇ stole Ráma’s wife; the message urges Sugríva to return to his mountain dwelling-place and boasts that Lanká’s walls can resist even the armies of the skies.

  Rávaṇ explicitly says he stole Ráma’s wife, and Sugríva says the captive lady lies in Rávaṇ’s palace.

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• The Rámáyan of Válmíki, translated into English verse Canto CII. Lakshman Healed. / Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle.; lines 55569-55734 confidence: high

  The mourners say Rávaṇ, once feared by Indra and Yáma, lies slain because he refused counsel, would not yield the Maithil woman to her injured lord, and was driven by fate.

  Speeches state that the Maithil woman should have been yielded to her injured lord, that Rávaṇ touched another’s spouse, and that desire for the foreign dame brought death and shame.

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• The Rámáyan of Válmíki, translated into English verse Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu.; lines 56093-56229 confidence: high

  Brahmá says Ráma will appear in serpent form when the earth sinks in fire and storm, that Sítá is Lakshmí his celestial spouse, that he took his present form to free the worlds from Rávaṇ, and that the tyrant is slain.

  The passage states that the giant carried Sítá away by force, that Rávaṇ the tyrant is slain, and that Sítá is returned to Ráma and embraced.

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• The Rámáyan of Válmíki, translated into English verse Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated.; lines 55737-55878 confidence: high

  Hanúmán enters Lanká, obtains leave from the new-made king, reaches Sítá’s garden, and finds Sítá beneath a tree, watched by Rákshas warders and marked by despair.

  Sítá is guarded in Lanká, Ráma reports that he slew his deadly foe and crossed the sea to keep his oath, and Hanúmán announces that Lanká is won for Sítá’s sake.

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• The Rámáyan of Válmíki, translated into English verse Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting.; lines 55881-56063 confidence: high

  A noble Vánar tells Ráma to meet the queen for whose sake the task began; she lies in tears until she can see him.

  The passage repeatedly frames Sítá as the queen for whom the task began, a wife reft from home, abducted by Rávaṇ, and recovered after Ráma’s victory.

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• The Rámáyan of Válmíki, translated into English verse Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26235-26394 confidence: high

  The giant charges with a roar and “took / The trembling Sítá to his side.”

  Virádha takes trembling Sítá to his side and declares that she shall be his dame while threatening Ráma and Lakshmaṇ.

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• The Rámáyan of Válmíki, translated into English verse Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26396-26571 confidence: high

  Sítá trembles as Virádha clasps her; Ráma calls her his spouse, laments another touching her, and links the danger to Kaikeyí’s intent, his exile, and Bharat on the throne.

  Virádha grasps Sítá, demands that the brothers leave her with him, and later Sítá pleads while the brothers are carried away.

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• The Rámáyan of Válmíki, translated into English verse Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return.; lines 56520-56606 confidence: high

  Rama travels through the skies and asks Sita to view Lanka on Mount Trikuta, the battlefield where Vanars and giants fought, Ravan fell, and Mandodari and other women lamented.

  The passage recalls Ravan’s seizure of Sita from the leafy cot, Jatayus’s attempt to defend her, and Ravan’s later fall in battle.

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• The Rámáyan of Válmíki, translated into English verse Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56609-56787 confidence: low

  Ráma sees Ayodhyá, summons Hanumán, tells him to visit Śringavera and Guha, and to say that Ráma returns in health with his queen restored and many friends.

  Ráma’s message says that he returns victorious with his queen restored and with Sítá at his side.

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• The Rámáyan of Válmíki, translated into English verse Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56790-56823 confidence: high

  Ráma pursues and shoots the golden deer; “Rávaṇ came and stole away / The Maithil queen,” and Jatáyus gives his life fighting to save her.

  Rávaṇ steals the Maithil queen; Ráma searches, pursues the robber, bridges the sea, and finds her.

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• The Rámáyan of Válmíki, translated into English verse Canto III. The Guardian Goddess. / Canto IV. Within The City. / Canto VI. The Court. / Canto VIII. The Enchanted Car.; lines 45378-45530 confidence: medium

  A splendid palace is identified as Rávaṇ’s abode; an armed band guards it; Ráksha dames and princesses taken by Rávaṇ from vanquished kings sleep within.

  The palace contains princesses whom Rávaṇ had torn away from vanquished kings.

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• The Rámáyan of Válmíki, translated into English verse Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 36876-37040 confidence: high

  The speaker says thought of “Bharat’s pain and toil” and “my dear spouse the giant’s spoil” presses his spirit down.

  The spouse is called the giant’s spoil; the speaker laments that he cannot see his wife and contrasts himself with birds whose mates have not been taken by a giant.

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• The Rámáyan of Válmíki, translated into English verse Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37041-37149 confidence: medium

  The speaker imagines Sita under alien skies as his prisoned love, a prisoner in distant lands, threatened and taunted; he says her heart is set on him and she cannot live bereft of him.

  Sita is described as the speaker's prisoned love, a prisoner in distant lands, and the lost one whom he yearns to meet.

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• The Rámáyan of Válmíki, translated into English verse Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37151-37298 confidence: high

  The speaker asks how Sítá, imprisoned far away amid woe and pain, can remain alive, and wonders how he will greet her sire, described as a childless king.

  Sítá is described as imprisoned far away and torn from the speaker's side, producing the speaker's grief.

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• The Rámáyan of Válmíki, translated into English verse Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37300-37463 confidence: high

  “Rise, Ráma, rise: the search begin,” and Rávaṇ must “Resign his prey or surely die”; Sítá is named as with him.

  Lakshmaṇ frames Ráma’s task as searching for Rávaṇ and compelling him to yield Sítá, while promising Ráma that he will win back his spouse.

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• The Rámáyan of Válmíki, translated into English verse Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37606-37780 confidence: high

  “A giant came,—his name unknown,— / And stole the princess left alone.”

  Sítá is stolen by an unnamed giant, and Ráma seeks Sugríva’s help and the Vánara hosts to find her.

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• The Rámáyan of Válmíki, translated into English verse Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44920-45048 confidence: high

  Hanuman replies that Rama and Sita lived in Dandaka, Ravana stole Sita, and he goes by Rama's command as a willing messenger to see captive Sita.

  Hanuman says Ravana stole Sita from Rama, and the later blessing frames his task as bringing the rescued lady back to her lord.

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• The Rámáyan of Válmíki, translated into English verse Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings.; lines 48073-48162 confidence: high

  The Vánars reach Praśravaṇ’s hill, bow to Raghu’s sons and their king, and Hanumán first places in Ráma’s hand the gem from Sítá’s brow.

  Hanumán returns from across the sea with news, tokens, and a message from Sítá, who is held and guarded on the giants’ island.

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• The Rámáyan of Válmíki, translated into English verse Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings.; lines 48073-48162 confidence: medium

  Hanumán reports crossing the sea, searching the giants’ island, finding Sítá guarded and threatened by demons, seeing her distressed condition, and consoling her with Ráma’s name and the story of the adventure.

  Hanumán says he crossed the sea to search for Sítá in the giants’ island, where she is guarded by demons.

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• The Rámáyan of Válmíki, translated into English verse Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings.; lines 48073-48162 confidence: high

  Sítá says she will ease grief by gazing on the ring and can sustain life for one month before dying as the giants’ prey.

  Sítá states that she can sustain her life for one month and then expects to die as the giants’ prey.

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• The Rámáyan of Válmíki, translated into English verse Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895); lines 48165-48306 confidence: high

  Ráma hears Hanumán’s tale and praises the crossing of the sea, asking who but Váyu, the Feathered King, or Hanumán could enter Rávaṇ’s guarded portals and return uninjured over the deep.

  Hanumán has crossed the sea, entered the enemy city, found Sítá, and returned to tell Ráma, prompting hope and strategic planning.

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• The Rámáyan of Válmíki, translated into English verse Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895); lines 48165-48306 confidence: high

  Ráma thinks sadly of the sea, asks how they can cross the leagues of foam to the giant’s home, and asks what the Vánar legions can do beyond mustering on the shore.

  Ráma grieves that the ocean separates him from the giant’s home, while Sugríva frames the next task as bridging the sea to reach the enemy city and recover Sítá.

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• The Rámáyan of Válmíki, translated into English verse Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895); lines 48165-48306 confidence: high

  Sugríva says Ráma’s task is “To cast a bridge athwart the sea” and reach the enemy city on the island.

  Lanká is described as the Rákshas foe’s island city, guarded by gates, ramparts, walls, moats, engines of war, and hosts, and it is linked to Sítá’s captivity.

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• The Rámáyan of Válmíki, translated into English verse Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48309-48456 confidence: high

  Ráma says he will destroy the foe’s city, that the demon lord stole his queen, that she will hope when she knows he is near, and that his arm will slay the fiend and free his consort.

  The demon lord is said to have stolen Ráma’s queen, and Ráma declares that he will slay the fiend and free his consort.

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• The Rámáyan of Válmíki, translated into English verse Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48458-48583 confidence: high

  Ráma says they have reached King Varuṇ’s sea; crossing the flood is the urgent problem, and they should halt to plan how to storm the giant’s island.

  Ráma’s queen is described as imprisoned and forlorn among the Rákshas band, while Ráma’s army plans to cross the sea and storm the giant’s island, and Ráma says she calls on him to set her free.

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• The Rámáyan of Válmíki, translated into English verse Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48586-48744 confidence: medium

  Rávan sees Lanká ruined; Hanumán, the Wind-God’s son and Vánar spy, has entered the formerly inviolate city, seen the captive queen, burned the royal roof, killed lords, and left the city desolate.

  The passage states that Hanumán saw the captive queen and that vengeful Ráma approaches Lanká with Vánar allies.

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• The Rámáyan of Válmíki, translated into English verse Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48746-48927 confidence: high

  Vibhishaṇ says Rávaṇ stole the woman loved by Raghu's son, keeps her in his citadel, and should restore her before Ráma's arrows and the Vānaras ruin Laṅkā.

  Vibhishaṇ identifies the danger as arising from Rávaṇ's seizure and captivity of the woman loved by Ráma, and repeatedly urges her restoration.

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• The Rámáyan of Válmíki, translated into English verse Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV. / Canto V. The League.; lines 37810-37946 confidence: high

  Hanumán comes from Rishyamúka/Malaya and tells Sugríva that Ráma stands with Lakshmaṇ; he describes Ráma as Daśaratha’s son, forest-dwelling under duty, whose wife was stolen by Rávaṇ, and says Ráma seeks Sugríva’s aid.

  Rávaṇ has stolen Ráma’s wife, and Báli is said to have stolen or caused the loss of Sugríva’s wife; the alliance is linked to recovery of wives.

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• The Rámáyan of Válmíki, translated into English verse Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 48929-49083 confidence: high

  Rávaṇ says, “The Maithil dame I will not free,” boasts that Ráma will yield even if aided by gods, and dismisses his brother from the hall.

  Rávaṇ refuses to free the Maithil woman, says he captured Sítá to wound Ráma, describes her refusal of him, and asks how to retain the captive lady while defeating her rescuers.

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• 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: high

  Kumbhakarṇa rebukes Rávaṇ for acting rashly, then vows to fight Ráma and leave Sítá as Rávaṇ’s prize.

  Sítá is treated as Rávaṇ’s prize; Kumbhakarṇa links her possession to Ráma’s death, while Vibhishaṇ urges her restoration to avert attack.

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• 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.

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• The Rámáyan of Válmíki, translated into English verse Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49274-49445 confidence: medium

  Vibhishan rebukes Indrajit as rash and foolish, warns of Rama's deadly arrows, and urges Ravana to preserve his people by giving gifts and restoring Sita to the son of Raghu.

  Vibhishan urges Ravana to restore Sita to the son of Raghu along with gifts, presenting this as a way to avert destruction.

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• The Rámáyan of Válmíki, translated into English verse Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49447-49609 confidence: high

  Vibhishaṇ says he is Rávaṇ’s brother, is fleeing him, and that Rávaṇ stole Janak’s child and keeps her locked in a palace under Rákshas guard.

  Vibhishaṇ reports that Rávaṇ stole the child of Janak from Janasthán and confines her in a guarded palace.

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• The Rámáyan of Válmíki, translated into English verse Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 37949-38125 confidence: high

  Sugriva says Hanuman informed him about Rama's forest sojourn; he recounts Sita's theft by a Rakshas and the slaying of her vulture guardian.

  Sita is described as Rama's captured wife, carried away by Ravana; Sugriva promises to track and restore her, and Rama seeks the abductor's direction.

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• The Rámáyan of Válmíki, translated into English verse Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38274-38431 confidence: high

  Sugríva says Báli dispossessed him, seized his consort, chained friends, sought to kill him, and that Báli's fall would relieve his grief.

  Sugríva states that Báli tore away his consort, whom he loved more than life.

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• The Rámáyan of Válmíki, translated into English verse Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38434-38571 confidence: high

  Báli sends Sugríva into banishment with a single robe; Sugríva says his wife was torn from his side and that he wanders or dwells on Rishyamúka's hill in sorrow.

  Sugríva says his wife was torn from his side, and Ráma promises to free the captive wife.

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• The Rámáyan of Válmíki, translated into English verse Canto VI. The Court. / Canto VIII. The Enchanted Car. / Canto XI. The Banquet Hall. / Canto XII. The Search Renewed.; lines 45621-45666 confidence: medium

  The Vánar chief begins to scan chambers, bowers, and halls, but finds not the woman he seeks.

  The searcher seeks Ráma's spouse/Sítá in a palace associated with the robber fiend Rávaṇ and repeatedly fails to find her.

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• 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 says Ráma has killed Sugríva’s foe, but if Ráma had asked him first, he would have restored the Maithil lady and bound Rávaṇ with a chain, placing him at Ráma’s feet.

  The speaker says Ráma should have asked him for help, because he could have restored the Maithil lady and captured Rávaṇ.

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• 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 39758-39925 confidence: high

  Ráma says he will explain the sin for which he laid Báli low: Báli robbed his brother of Rumá and kept her; Ráma says death is decreed for such sin.

  Ráma says Báli robbed his brother of Rumá and later says he swore to restore Sugríva’s wife and kingdom.

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• 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 40087-40237 confidence: medium

  Tárá says she has no joy or hope when her lord is dead and says he is “doomed to pay / The penalty” for Sugríva expelled and “Rumá ... from his arms withheld.”

  Tárá links Báli’s death with Rumā being withheld from Sugríva and later says Sugríva has Rumā restored to his arms.

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• The Rámáyan of Válmíki, translated into English verse Canto VIII. The Enchanted Car. / Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope.; lines 45669-45759 confidence: high

  A Vánar comes from Rávaṇ’s halls with hope gone, says his search for Raghu’s son has been fruitless, and has found no traces of the ravished queen.

  The passage describes Sítá as a ravished queen, captive, and well-beloved consort; Hanumán searches for her and hopes to bring her back.

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• The Rámáyan of Válmíki, translated into English verse Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation.; lines 40986-41153 confidence: high

  Ráma dwells on the mountain but remains troubled, mourning his stolen wife, sleepless and tearful when the Lord of Night rises; Lakshmaṇ feels his brother’s pain and speaks to him.

  Ráma mourns his stolen wife, and Lakshmaṇ frames the coming enterprise as defeating the giant or demon foe connected with that loss.

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• The Rámáyan of Válmíki, translated into English verse Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45762-45929 confidence: high

  Hanumán enters the Aśoka grove, observes flowering trees, birds, lake, hill, grottoes, and rill, then climbs a tree to look for the Maithil queen and thinks the retreat may draw her as she remembers Ráma.

  Sítá is identified as Ráma’s wife, carried captive by Rávan, held among hostile fiends, and found by Hanumán during his search.

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• The Rámáyan of Válmíki, translated into English verse Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45932-46110 confidence: high

  The Vánar watches “Ráma’s spouse” from “shelter in the boughs” and hears giant priests skilled in rite and Vedic learning raise hymns.

  Sítá is identified as Ráma’s spouse, is surrounded by she-demon guards, fears Rávan, and is subjected to his wooing and claim that giants may seize women by force.

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• The Rámáyan of Válmíki, translated into English verse Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46113-46290 confidence: high

  Sítá says it does not befit Rávaṇ to woo 'A matron, to her husband true' and asks whether she should defile herself with shame.

  Sítá is Ráma’s consort, refuses Rávaṇ’s wooing, remains under Rákshas guard, and is pressured by threats to accept the captor-king.

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• The Rámáyan of Válmíki, translated into English verse Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46293-46427 confidence: high

  Sítá replies that she detests the suggested life, says her mortal frame may be eaten, and declares that she will cling to Ikshváku’s son until her earthly days end.

  Sítá says Rávaṇ bore her away and holds her as a captive while hoping for her love; she remains loyal to Ráma.

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• The Rámáyan of Válmíki, translated into English verse Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46293-46427 confidence: medium

  Sítá praises Ráma’s character and strength, says he does not know where she is, and says that if he knew he would cross land and sea to free her and Lanká would fall.

  Sítá says that if Ráma knew where she was, he would go over land and sea to free her and Lanká would fall.

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• The Rámáyan of Válmíki, translated into English verse Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46430-46571 confidence: high

  Demon attendants burn with fury, some go to tell the giant king of Sítá’s despair, and others press around the weeping lady with renewed threats and taunts.

  Sítá is a captive spouse under threat, long sought by Vánar hosts; Hanumán finds her and must console her before reporting to Ráma.

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• The Rámáyan of Válmíki, translated into English verse Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46574-46653 confidence: high

  Ráma kills leading Rákshasas in the wilds; a giant king beguiles him and steals his consort, Janak’s child.

  The giant king steals Ráma’s consort, and Ráma’s alliance with Sugríva leads to Vánar legions searching for her until the speaker finds the long-sought queen.

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• The Rámáyan of Válmíki, translated into English verse Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41156-41295 confidence: high

  The rain-drenched ground pours out water like tears and is compared to Sítá under torturing fears.

  Ráma repeatedly links the rainy landscape to Sítá’s fear and captivity, says he is deprived of his queen, and identifies Rávan as the foe to be confronted.

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• The Rámáyan of Válmíki, translated into English verse Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41297-41433 confidence: medium

  “Up! ... renew / The search for Sítá lost to view.”

  The passage calls for a renewed search for Sítá, imagines movement through earth, sky, sea, and other realms, and presents Ráma lamenting his absent beloved.

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• The Rámáyan of Válmíki, translated into English verse Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41435-41533 confidence: medium

  A brother urges heroic action against despair and asks what foe could keep the Maithil lady long; the speech includes the image of seizing a red flame.

  The Maithil lady is said to be kept by a foe; Sita is described as severed from the speaker's side, and Ravana's mightier arm is associated with the speaker's oppression.

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• The Rámáyan of Válmíki, translated into English verse Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 46656-46838 confidence: high

  Hanumán questions whether the lady is divine, celestial, Nāga-born, Rohiṇī, or Arundhatī, then infers from her tears, royal associations, and votive garb that she is Janak’s child and Ráma’s queen stolen by Rávaṇ.

  Sítá is Ráma’s queen and spouse, and both Hanumán and Sítá identify Rávaṇ as the one who stole or carried her away to Lanká.

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• The Rámáyan of Válmíki, translated into English verse Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 46841-47018 confidence: high

  Sita asks whether Rama and Lakshmana are well, why Rama has not freed her, and whether Bharata or Sugriva can send armies.

  Sita is held as Ravana's captive, separated from Rama, and waits for Rama to defeat Ravana and recover her.

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• The Rámáyan of Válmíki, translated into English verse Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 47020-47072 confidence: high

  “Couldst thou for me ... Launch that dire shaft upon a bird, / And yet canst pardon him who stole / The darling of thy heart and soul?” She then asks him to save her and smite the Rákshas foe.

  Sítá describes herself as the beloved stolen from Ráma and asks him to come save her and smite the Rákshas foe; the note says she tells Hanumán to bid Ráma hasten to rescue her.

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• The Rámáyan of Válmíki, translated into English verse Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy. / Canto XLI. The Ruin Of The Grove. / Canto XLII. The Giants Roused.; lines 47125-47223 confidence: medium

  “To size immense the Vánar grew”; the warders ask Sítá whose envoy he is and why he has come to talk with her.

  The warders identify Sítá as Ráma’s consort and speculate that Ráma sent a spy to seek her and avenge her wrongs while she remains under Rākshas guard in the grove.

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• The Rámáyan of Válmíki, translated into English verse Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 42085-42232 confidence: high

  Tárá says Sugríva will slay the fiend and reunite Ráma with Sítá like the Moon rejoining Rohiṇí; she also says Lanká’s gates are guarded by a vast demon host and the robber king cannot be struck until that host is slain.

  The passage says Rávaṇ will be slain and Sítá will be Ráma’s again; Lakshmaṇ describes Ráma as mourning the wife he holds dear.

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• The Rámáyan of Válmíki, translated into English verse Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North.; lines 43031-43123 confidence: medium

  The order directs the search through rivers, woods, hills, the Hills of Snow, Lodh and Deodár woods, and sheltering rocks where the fiend may be with Janak’s daughter.

  The expedition is instructed to look for Janak’s daughter with the fiend and later for the robber and the dame.

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• The Rámáyan of Válmíki, translated into English verse Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring.; lines 43126-43165 confidence: high

  “Exert thy power, O swift and strong, / Bring back the lady lost so long”

  Hanumán is commanded to bring back the lady lost so long, who is also called a captive dame and Ráma’s wife.

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• The Rámáyan of Válmíki, translated into English verse Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43168-43263 confidence: high

  Vánar forces depart to assigned quarters: Śatabal north, Hanumán with Angad and Tára’s multitude south, Vinata east, and Susheṇ west, each following the king’s decree.

  The Vánars state that they will restore the dame, defeat Rávaṇ the robber, and rescue Ráma’s captive wife.

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• The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return.; lines 43266-43438 confidence: high

  Sugríva sends legions in quest of Sítá; they search towns, water places, valleys, plains, and groves, then return after a weary month to Praśravaṇ’s hill in despair.

  The legions are sent in quest of Sítá, and the speakers connect the search with a robber fiend who was seen flying toward Hanumán’s quarter.

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• The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Ruin Of The Temple. / Canto XLV. The Seven Defeated. / Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha.; lines 47613-47732 confidence: high

  Hanumán conveys Sugríva's greeting, names himself Son of the God of Wind, says he crossed the sea to free the Maithil lady, and found her weeping.

  The Maithil queen is held by Rávaṇ, Hanumán came to free her, and Ráma has sworn to kill the one who stole his wife.

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• 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 53173-53339 confidence: high

  Yúpáksha says no god or fiend causes fear, but men attack the walls; Ráma vows to slay the foe who stole his queen, leads mighty Vánars, and one monstrous Vánar burned Lanká and killed Aksha; Rávaṇ was defeated by Ráma and spared.

  Yúpáksha says Ráma vows to slay the foe who stole his queen and leads a Vánar host against Lanká.

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• 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 53342-53511 confidence: medium

  Rāvaṇa says Rāma, Daśaratha’s son, has crossed the sea with the Vānar king’s aid and arrayed hosts around Laṅkā, and that many Rākshasas have fallen.

  Kumbhakarṇa urges Rāvaṇa to follow Vibhīṣaṇa’s counsel and restore Sītā to her lord amid the crisis created by Rāma’s siege.

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• 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 53513-53679 confidence: high

  Mahodar proposes falsely announcing Ráma’s death, returning blood-stained if the attack fails, claiming the princes were devoured, celebrating with gifts and banquets, and wooing the captive lady when she feels widowed and desolate.

  Mahodar proposes falsely claiming that Ráma and Lakshmaṇ have been devoured, then approaching the captive lady when she believes herself widowed, hopeless, and dependent on Rávaṇ.

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• The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34611-34764 confidence: medium

  Ráma hastens to the dwelling, finds it desolate and Sítá absent; trees, birds, deer, flowers, and silvan deities are depicted as mourning or gone from the bower.

  Ráma’s spouse Sítá is absent from the dwelling; he searches for her and asks whether she is dead, torn away, lost, or prey to giants.

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• The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34767-34909 confidence: high

  Ráma seeks his leafy home again; it is empty, with grass seats scattered, and he cries, “Where is the Maithil dame?”

  Sítá is absent from the dwelling; Ráma asks who may have borne her away and searches many places for her.

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• The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34911-35097 confidence: high

  “she is slain by giants; they / Have stolen or devoured their prey”

  The central action assumed by Ráma is that Sítá, his wife and beloved, has been stolen or carried away by hostile beings, producing lament and a search.

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• The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35099-35226 confidence: high

  Ráma says the Godávarí gives no word, wonders how he can face Sítá’s parents without her, and recalls that she loyally followed him into banishment.

  Sítá is missing, called Ráma’s wife and loyal love, and is described as the captive taken by Rávaṇ.

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• The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35228-35388 confidence: high

  Ráma searches the ground, finds a fiend’s footprint and Sítá’s fleeing traces, and notices quivers, a broken bow, and a ruined chariot.

  Sítá is absent; her traces and ornaments are found, and Ráma says she has been seized, hurried away, or stolen.

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• The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35391-35560 confidence: high

  Ráma stands incensed, mourning his ravished wife, eyeing his bow, and is compared to a force that would consume the triple world like Hara in the day of doom.

  Sítá is described as stolen or ravished, and Lakshmaṇ proposes a far-ranging search to find the abductor and restore her.

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• The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35562-35735 confidence: high

  The dying Jaṭáyus says Rávaṇ took Sítá and his life; he reports aiding Sítá, breaking Rávaṇ’s car, bow, arrows, and driver, being cut down, and seeing Sítá carried away through the air.

  Sítá, repeatedly identified as Ráma’s spouse or queen, is seized by Rávaṇ and carried away as a captive.

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• The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35737-35836 confidence: high

  Ráma says the vulture lived in Daṇḍak wood, fell while fighting for him, strove to free Sítá from the giant’s hold, and gave his life in the struggle.

  Sítá is described as held by the giant, and the brothers later ponder how to trace the captor of the dame.

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• The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43566-43736 confidence: high

  Ráma came to Daṇḍak’s forest with his brave brother and wife; from that forest Rávaṇ stole his spouse.

  Rávaṇ steals Ráma’s spouse, and Sugríva sends the Vānars to search so the lady may be restored to her lord.

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• The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43899-44051 confidence: high

  Angad says Ráma, Daśaratha’s heir, obeyed his father and duty, went to Daṇḍak with Sítá and Lakshmaṇ, and that a giant stole Sítá.

  Sítá, Ráma’s beloved, is stolen by a giant/Rávaṇ, and Sugríva commands a Vānara host to search for her from coast to coast.

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• The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44053-44192 confidence: high

  Sampáti reports seeing cruel Rávaṇ carry a gentle lady through the air; she cries “Ráma” and “Lakshmaṇ,” drops gems and gold, and wears shining silk.

  Sítá is carried away by Rávaṇ, cries for Ráma and Lakshmaṇ, loses ornaments, and is said to be guarded sadly in Lanká.

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• The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44195-44373 confidence: high

  Niśakar prophesies Ráma of the Ikshváku line, exile with Lakshmaṇ, Rávaṇ’s theft of Ráma’s wife, the captive’s refusal, Indra’s heavenly food, the coming Vánar envoys, Sampáti’s duty to reveal the lady’s fate, and the delayed sprouting of his wings after that deed.

  The prophecy states that Rávaṇ will steal Ráma’s wife and that Ráma’s Vánar envoys will search for her and receive information from Sampáti.

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• The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 35998-36164 confidence: high

  Kabandha asks their names and lineage; Lakshman identifies Rama as Ikshvaku’s heir and himself as younger brother, explains Rama’s exile, and says a giant stole Rama’s wife whom they seek.

  Lakshman says a giant stole Rama’s wife and that Rama and Lakshman came seeking her.

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• The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36166-36288 confidence: high

  Ráma says he and Lakshmaṇ wandered from Janasthán; when no one was near, “Rávaṇ came / And bore away my glorious dame,” and Ráma knows the name but not the foe’s form, size, power, or dwelling.

  Ráma reports that Rávaṇ abducted his wife and that he seeks knowledge of the abductor’s power and dwelling.

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• The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36291-36415 confidence: high

  Kabandha says he will explain how Ráma can win his spouse again, notes that Ráma and Lakshmaṇ grieve for the consort torn away, and tells Ráma to seek Sugríva as friend.

  Ráma is told how to win his spouse again after she was torn away, and Sugríva's aid is presented as the path to finding and restoring Sítá.

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• The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36741-36858 confidence: medium

  Rāma points to Rishyamúka, says Sugríva dwells there, asks Lakshmaṇ to seek him, and laments: “I cannot longer brook my pain, / Or, Sítá lost, my life retain.”

  Rāma’s grief centers on Sítá, described as lost, and he says he cannot retain life without her.

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• The Rámáyan of Válmíki, translated into English verse Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens.; lines 50184-50365 confidence: high

  Ráma looks on Lanká, thinks of Sítá, and says his tender-eyed lady lies imprisoned by the giant, like Rohiṇí overpowered by fiery Mars.

  Sítá is described as Ráma’s lady imprisoned by the giant, as the queen Ráma tracks to Lanká, and as the Maithil lady whom Rávaṇ refuses to yield.

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• The Rámáyan of Válmíki, translated into English verse Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens.; lines 50368-50517 confidence: high

  Rāma says, "An envoy never should be harmed," and sends Rāvaṇ words about the sin that made him "steal my queen."

  Rāma says Rāvaṇ stole his queen; the spies advise Rāvaṇ to restore Sītā to her lord; Rāvaṇ refuses to yield her.

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• The Rámáyan of Válmíki, translated into English verse Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains.; lines 50648-50819 confidence: high

  Rāma is described as truthful, dutiful, versed in the Vedas, skilled with mystic shafts and flaming darts; “Whose queen, the darling of his soul, / Thy magic art deceived and stole”; he longs for battle to avenge his wrongs.

  Rāma’s queen is said to have been deceived and stolen by Rāvaṇ’s magic art, and Rāma longs for battle to avenge the wrong.

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• The Rámáyan of Válmíki, translated into English verse Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains.; lines 50821-50848 confidence: medium

  Śárdúla advises: yield Rāma’s consort, or choose between safety and the Maithil queen.

  Śárdúla tells the Giant King to yield Rāma’s consort or fight, framing the choice as the king’s safety or the Maithil queen.

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• The Rámáyan of Válmíki, translated into English verse Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head.; lines 50851-50977 confidence: medium

  Rávaṇ goes to the grove and finds Sítá pale, wasted, weeping, on the ground, and thinking of her husband; he approaches and speaks sternly.

  Sítá is shown in distress, still fixed on her husband, while Rávaṇ claims Ráma is dead and repeatedly urges her to become his bride or queen.

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• The Rámáyan of Válmíki, translated into English verse Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head.; lines 50979-51133 confidence: medium

  Saramā, gentler in mood, views Sítā with pity, comes to her side, reveals the secret of the giant’s guile, and is described as a Rākshas-born watcher who loves the hapless lady.

  Sítā is watched day and night in the Aśoka grove while Rāma has crossed the sea with Vánar forces to Lankā’s shore.

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• The Rámáyan of Válmíki, translated into English verse Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head.; lines 51135-51277 confidence: high

  Saramá says Lanká’s troops are afraid and that lotus-eyed Ráma, like Indra, will slay his foe and free his lady, leading to reunion.

  Sítá is held by Rávaṇ, guarded in distress, and Saramá predicts Ráma will slay the captor and lead his queen home from bondage.

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• The Rámáyan of Válmíki, translated into English verse Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head.; lines 51279-51414 confidence: high

  Malyaván says: “Make peace with Ráma, and be wise. / This day the captive queen restore / Who brings the foe to Lanká’s shore.”

  Malyaván identifies the woman as a captive queen whose restoration could avert conflict, while Rávaṇ says he brought the lady to Lanká and refuses to restore her.

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• The Rámáyan of Válmíki, translated into English verse Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30458-30638 confidence: high

  Akampan says Rāma cannot be overcome in battle but may be reached by guile; he praises Sītā, advises stealing Rāma’s wife, and Rāvaṇa approves, saying he will bring Sītā to his city.

  Akampan advises that Rāvaṇa beguile Rāma and steal Sītā, and Rāvaṇa later asks Mārīcha to help steal the conqueror’s wife.

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• The Rámáyan of Válmíki, translated into English verse Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30641-30750 confidence: high

  Rāvaṇ goes to Bhogavatī, beats Vásuki, steals Takshaka’s beloved wife, then goes to Kailāsa, where Kuvera fights in vain, and steals Pushpak, the flying car.

  Rāvaṇ defeats Vásuki at Bhogavatī and steals Lord Takshaka’s beloved wife.

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• The Rámáyan of Válmíki, translated into English verse Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30880-30970 confidence: high

  Sítá is described as Ráma’s large-eyed spouse, dearer than life to him, pure as the moon, exceptionally beautiful, and like a bright goddess of the wood.

  The speaker urges the giant king to seek Sítá, carry her away, and make her his dame, presenting her as a desired prize despite her being Ráma’s spouse.

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• The Rámáyan of Válmíki, translated into English verse Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 31147-31258 confidence: high

  Rávaṇ calls Rāma banished, says Rāma’s hand left his sister without nose and ears, identifies Sītā as Rāma’s wife, and declares that he will seize her from the forest.

  Rávaṇ states that he will seize Sītā, Rāma’s wife, once she is left alone and undefended.

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• The Rámáyan of Válmíki, translated into English verse Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 31261-31413 confidence: high

  “Ráma ... Can sweep the giants from the land”; “Let not the lady Sítá wake / A tempest.”

  Márícha warns Rávaṇ not to separate Ráma from the beloved Sítá whom Ráma protects, and says Sítá may bring destruction upon Rávaṇ and Lanká.

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• The Rámáyan of Válmíki, translated into English verse Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 31415-31509 confidence: high

  The speaker warns that fighting Ráma will bring terrible woes, defeat, fatal overthrow of the giants, and the destruction of Lanká with its palaces “for Sítá’s sake.”

  The speaker warns that if the king tears Ráma’s Maithil wife from his side, the king’s life and empire will end; Lanká is also said to be lost for Sítá’s sake.

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• The Rámáyan of Válmíki, translated into English verse Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 31632-31742 confidence: high

  The speaker rejects counsel, says no words will drive him back from Ráma, and declares: “Stealing away his darling spouse.”

  The speaker plans to steal Ráma’s spouse and to do so after both Ráma and Lakshmaṇ have been lured away from her side.

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• The Rámáyan of Válmíki, translated into English verse Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 31745-31888 confidence: high

  Márícha says Ráma may kill him first and then the king; if the lady is taken from her lord, Lanká and the giants are no more.

  The king directs Márícha to attract the lady away and says he will seize her when she has no defence; Márícha frames the act as tearing the lady from her lord.

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• The Rámáyan of Válmíki, translated into English verse Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer.; lines 32196-32340 confidence: high

  Márícha throws aside the borrowed form, plans for Sítá to send her guard away so Rávaṇ may seize her, cries “Ho, Sítá, Lakshmaṇ” in Ráma’s tone, and resumes giant shape in death.

  Márícha’s stated aim is that Sítá send away her guard and Rávaṇ seize her.

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• The Rámáyan of Válmíki, translated into English verse Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32479-32637 confidence: high

  “Then ten necked Rávaṇ saw the time / Propitious for his purposed crime. / A mendicant in guise he came / And stood before the Maithil dame.”

  Rāvaṇ approaches Sītā, wife of Rāma, at a moment when her protectors are absent and longs to steal her away.

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• The Rámáyan of Válmíki, translated into English verse Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32640-32760 confidence: medium

  Rávaṇ praises Sítá’s gold-like form, says his love for his other women is dead, says a thousand women torn from many lands adorn his home, and asks Sítá to be queen.

  Rávaṇ addresses Sítá as an object of desire, says women have been torn from many lands to adorn his home, and asks Sítá to become his queen and be his.

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• The Rámáyan of Válmíki, translated into English verse Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32762-32930 confidence: medium

  Sítá calls herself Ráma’s wife and praises Ráma as lion-like, strong, firm, truthful, princely, self-controlled, and beloved by his father.

  Sítá identifies herself as Ráma’s wife and rejects the stranger’s advances; Rávaṇ then urges her to abandon Ráma and live with him in Lanká.

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• The Rámáyan of Válmíki, translated into English verse Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32932-33106 confidence: high

  Rávaṇ presses near, puts an arm around Sítá, grasps her hair and body, while silvan Gods flee; his gold magic car drawn by asses appears.

  Rávaṇ seizes Sítá, identified as Ráma’s wife, places her in his car, carries her through the air, and Sítá repeatedly says she has been stolen or torn from Ráma.

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• The Rámáyan of Válmíki, translated into English verse Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 33108-33251 confidence: high

  Sítá sees the vulture on a lofty tree as Rávaṇ bears her by; she says, “Rávaṇ the spoiler bears me hence / The helpless prey of violence.”

  Sítá says Rávaṇ bears her away as a helpless prey, and Jaṭáyus repeatedly identifies her as Ráma’s consort and urges her release.

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• The Rámáyan of Válmíki, translated into English verse Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42367-42473 confidence: medium

  Sugríva says the armies will go to war, strike down the demon foe, slay the Rákshasas, and restore Ráma’s consort.

  Sugríva promises the armies will slay the Rákshasas and restore Ráma’s consort after the fight.

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• The Rámáyan of Válmíki, translated into English verse Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42476-42565 confidence: high

  Ráma says the Rákshas stole his queen, declares he will soon slay his demon foe, and compares this with Indra slaying Queen Paulomī's haughty sire after the Queen Śachí/Anuhláda reference.

  Ráma says the Rákshas stole his queen and that he will soon slay the demon foe.

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• 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 33254-33382 confidence: high

  With car broken, bow sundered, and driver and team laid low, Rávaṇ puts one arm around the lady and springs to the ground; the spirits praise the vulture with “Well done! well done!”

  Rávaṇ carries Sítá away and is explicitly accused of stealing the wife of Ráma.

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• 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 33384-33464 confidence: high

  Jaṭáyus wounds the giant with talons, beak, wings, and feet; Rávaṇ holds the Maithil dame with a left arm and strikes the vulture.

  The Maithil dame is held by Rávaṇ, calls him her captor, and appeals to Ráma and Lakshmaṇ to rescue her.

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• 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 33466-33634 confidence: high

  Sítá’s wreath and ornaments are damaged; she clings to trees and cries for Ráma; Rávaṇ grasps her hair, and she warns that his touch will ruin him and his race.

  Rávaṇ seizes and carries away Ráma’s Sítá as a captive while she calls for Ráma and Lakshmaṇ and later looks for them in vain.

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• 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: high

  She asks if he can “steal me from my home” and says he “upon a magic deer relied / To lure my husband from my side.”

  The Maithil lady explicitly says Rávaṇ stole her from home, and the narrative shows him carrying Ráma's wife through the air toward Lanká.

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• 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 33794-33877 confidence: high

  Rávaṇ, carrying the struggling Sítá, arrives in royal Lanká, described as bright, rich, and well ordered, and places her in a queenly chamber in his royal home.

  Sítá is brought struggling to Lanká by Rávaṇ, called a captive lady, placed in a chamber, and guarded from all sight.

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• 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 33880-34026 confidence: high

  Sítá is seen “amid the throng of fiends who kept / Their watch around her as she wept” and is called “the shrinking captive.”

  Sítá is described as a shrinking captive watched by fiends; Rávaṇ urges her to abandon Ráma and claims no one can rescue her from the island.

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• 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 34029-34184 confidence: high

  Sítá predicts Rávaṇ’s doom and says: “Thou with outrageous might and scorn / A woman from her lord hast torn.”

  Sítá says Rávaṇ has torn a woman from her lord, and the passage shows her confined in Lanká under Rákshas guard.

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• 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 34029-34184 confidence: high

  Rávaṇ calls the Rákshas women, orders them to take Sítá to the Aśoka garden, guard her, and tame her with threat and blandishment like a she-elephant.

  Rávaṇ orders Sítá taken to the Aśoka garden, guarded there, and pressured with threat and blandishment; the garden becomes her place of confinement.

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• 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 34186-34366 confidence: high

  Brahma says Sita has been borne to Lanka by a fiend, is guarded by demons, pines for Rama, and is in danger; he describes Lanka as steep and surrounded by the deep, then tells Indra to seek her and bring heavenly food.

  Sita, Rama’s wife, has been carried by a fiend to Lanka, guarded among demons, and the passage anticipates Rama’s invasion of the sea-girt land.

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• 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 34368-34491 confidence: medium

  Rāma says fear oppresses him, his left eye throbs as a sign of woe, and his love is torn away or dead.

  Rāma fears Sītā has been torn away, seized by ravening giants, or killed, and he later finds her absent from the cottage.

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• The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51501-51672 confidence: high

  Ráma says to scale the hill, rest on the breezy crest with Sugríva, Lakshmaṇ, and Vibhishaṇ, and view the city of the foe who stole his beloved and brought him anguish.

  Ráma states that the foe stole his beloved and caused his anguish, linking the campaign against Lanká to that act.

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• The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51675-51814 confidence: high

  Sugríva explains that he could not look on “The fiend who robbed thee of thy wife” without challenging him.

  Rávaṇ is repeatedly described as having stolen or robbed Ráma of his wife, and both Ráma’s message and Angad’s speech demand that the lady be restored.

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• The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42605-42769 confidence: high

  Sugríva summons a strong Vánar prince, orders him to take ten thousand Vánars, search the eastern region, seek Sítá, and trace where Rávaṇ hides.

  The search party is sent to find captive Sítá and identify where Rávaṇ hides her, and the route extends across lands, seas, mountains, caves, and cosmic boundaries.

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• The Rámáyan of Válmíki, translated into English verse Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally.; lines 51817-51885 confidence: medium

  Rāma’s thoughts go to Sītā: “There, there in deep affliction lies / My darling,” and he calls, “Charge, charge.”

  Rāma sees Lankā, thinks of Sītā suffering there as his beloved, and immediately commands the charge.

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• 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 52118-52238 confidence: medium

  Rávaṇ orders the warders who watch Sítá to tell her her husband’s fate, bring a car, show her the fallen brothers, and says her heart may then turn to him.

  Sítá is watched by warders, mourns Ráma in a grove, and is taken at Rávaṇ’s command to see her husband apparently dead so that her heart may turn to Rávaṇ.

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• 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 52241-52405 confidence: high

  Sítá recalls that the brothers slew giants, forced the sea to let them pass to rescue her, held divine weapons, and nevertheless fell through secret shafts and magic spell.

  Sítá says the brothers forced the sea to let them pass to rescue her, and Ráma refers to the rescue of his prisoned wife.

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• The Rámáyan of Válmíki, translated into English verse CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 862-989 confidence: high

  Rávaṇ learns of the slaughter, asks Márícha to aid his revenge plot, ignores Márícha’s warning about Ráma’s strength, and comes to Ráma’s hermitage.

  Rávaṇ, aided by Márícha’s magic, separates the princes, kills the vulture, and carries away Sítá, Ráma’s wife.

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• The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64428-64568 confidence: medium

  One reading explains Aśvatarí as the sun; as the sun’s rays bring back the moon from the ocean and infernal regions, so a speaker says he will bring back Sítā.

  The note compares the sun bringing back the moon with a speaker’s promise to bring back Sítā.

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• The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65150-65260 confidence: high

  Pushpak is explained from a word for flower and is identified as the car mentioned in Rávaṇ’s expedition to carry off Sítá.

  Pushpak is connected with Rávaṇ’s expedition to carry off Sítá, and Rávaṇ is also said to carry off beautiful women, earthly princesses, and daughters of gods and Gandharvas.

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• The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65262-65391 confidence: high

  Kuvera is God of Gold; Sítá knows nothing of Ráma since Rávaṇ carried her away; the poet recaps Ráma’s meeting with Sugríva, Bálí’s defeat, and later events; De Gubernatis interprets Ráma’s ring to Sítá as the sun’s disc.

  Sítá is said to know nothing of Ráma’s events since being carried away by Rávaṇ.

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• The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65393-65545 confidence: medium

  The note says Antenor similarly urges the restoration of Helen and quotes lines advising that Sparta’s treasures and Argive Helen be restored, with success or disaster depending on the advice.

  The Homeric comparison quotes Antenor urging that Helen be restored and warning of consequences if the advice is rejected.

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• The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65547-65701 confidence: medium

  Rávaṇ repeats that Gods, Gandharvas, and fiends combined will not force him to give up Sítá.

  The note summarizes Rávaṇ's refusal to give up Sítá despite pressure from Gods, Gandharvas, and fiends.

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• The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59297-59386 confidence: medium

  The note states that Ráma allowed his wife to be captured by Rávana in order to deliver the gods and Bráhmans from oppression by the Rákshasa.

  Ráma’s wife is captured by Rávana, and the passage says this permits deliverance of gods and Bráhmans from Rákshasa oppression.

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• The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59388-59481 confidence: medium

  The passage says Rāma's killing of Bâlin is equivalent to Vishnu hurling Indra from the throne, and that Sugríva's promise to find ravished Sítá resembles Vishnu finding the lost Vedas.

  Sugríva promises to find the ravished Sítá.

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• The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58192-58311 confidence: medium

  Bhadra reports that the people praise Ráma except for “Thy welcome home of her, thy ravished dame,” and Ráma is struck by the words.

  The public blame reported by Bhadra concerns Ráma’s welcome home of his ‘ravished dame,’ while Ráma later states Sítá is good and spotless.

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celtic

• Celtic Fairy Tales CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN / GULEESH; lines 356-462 confidence: medium

  The little man says they are in France, where the king's daughter is to be married, and says they must try to bring her with them; they need Guleesh because he is flesh and blood and can carry her behind him.

  The fairy company comes to the French king's daughter's wedding hoping to carry her off, and they arrange for Guleesh to carry her behind him.

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• Celtic Fairy Tales CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN / GULEESH; lines 464-572 confidence: high

  "it's against her own will she's marrying, and she has no love for the husband she is to marry"; the little man adds that the king will delay no longer and that she is eighteen that night.

  The young woman is described as unwilling to marry, is made invisible near the altar, carried out of the palace, and the good people later have no power to carry her off after Guleesh's consecration.

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• Celtic Fairy Tales CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN / GULEESH; lines 574-680 confidence: medium

  Guleesh says the group is gone, offers help, denies belonging to the sheehogues, and the young woman remains silent and tearful.

  The young woman is identified as the daughter of the king of France, is connected with being carried away by the sheehogues, and is later brought from the palace to Guleesh and the priest.

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• Celtic Fairy Tales CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN / GULEESH; lines 682-773 confidence: medium

  Guleesh and the priest plan a cover story: the girl will be called the priest's brother's daughter, said to be dumb, and kept away from others; the girl signals thanks with her eyes.

  The king's daughter is hidden at the priest's house under a fabricated kinship identity, while Guleesh grows attached to her and fears her father will reclaim her.

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• Celtic Fairy Tales HUDDEN AND DUDDEN AND DONALD O'NEARY / THE SHEPHERD OF MYDDVAI / THE SPRIGHTLY TAILOR / THE STORY OF DEIRDRE; lines 2105-2205 confidence: medium

  Connachar sees Deirdre, thinks he has never seen anyone so fair, loves her, and has Deirdre and her foster-mother brought to his court.

  Connachar brings Deirdre to court and wants to marry her immediately, whether she wills it or not; she negotiates only a delay.

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• Celtic Fairy Tales HUDDEN AND DUDDEN AND DONALD O'NEARY / THE SHEPHERD OF MYDDVAI / THE SPRIGHTLY TAILOR / THE STORY OF DEIRDRE; lines 2207-2325 confidence: high

  Connachar resolves to take Deirdre by sword, prepares a feast for his kin, and sends Ferchar Mac Ro on an embassy to Naois.

  Connachar resolves to take Deirdre by sword whether or not she is married to Naois, and later says he will take her with weapons if her former appearance remains.

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• Celtic Fairy Tales HUDDEN AND DUDDEN AND DONALD O'NEARY / THE SHEPHERD OF MYDDVAI / THE SPRIGHTLY TAILOR / THE STORY OF DEIRDRE; lines 2327-2439 confidence: high

  Connachar orders three hundred heroes to bring Deirdre to him and kill the rest; Deirdre says that the pursuit is coming.

  Connachar commands armed men to bring Deirdre to him and kill the others, initiating pursuit of the fleeing group.

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• Celtic Fairy Tales HUDDEN AND DUDDEN AND DONALD O'NEARY / THE SHEPHERD OF MYDDVAI / THE SPRIGHTLY TAILOR / THE STORY OF DEIRDRE; lines 2441-2489 confidence: medium

  The king orders Deirdre's body raised from the grave and buried on the other side of the loch; the order is carried out and the pit closed.

  Connachar orders Deirdre's body removed to the other side of the loch and later orders the united shoots cut down twice.

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• Celtic Fairy Tales IV. HORNED WOMEN. / V. CONAL YELLOWCLAW. / VI. HUDDEN AND DUDDEN. / VII. SHEPHERD OF MYDDVAI.; lines 7332-7379 confidence: high

  Hartland is said to give parallels to the incidents making up the story: Swan-Maiden bride-capture, bride recognition, taboo against causeless blows, doomed breaking of the taboo, disappearance, and return as guardian spirit to descendants.

  The passage explicitly lists the bride-capture of the Swan-Maiden among the incidents making up the story.

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• Celtic Fairy Tales JACK AND HIS COMRADES / THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT / THE SEA-MAIDEN; lines 4485-4567 confidence: high

  On the day corresponding to the father's promise, the sea-maiden comes by the loch and takes the husband away; the wife mourns and receives advice from an old soothsayer.

  The sea-maiden takes the husband into the loch and later takes the wife after the husband escapes.

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• Celtic Fairy Tales JOHN D. BATTEN DREW THIS AUG. 20TH, 1801 GOOD-NIGHT / NOTES AND REFERENCES / I. CONNLA AND THE FAIRY MAIDEN. / II. GULEESH.; lines 7172-7193 confidence: low

  Hyde refers to “Midnight Ride” to Rome and “Stolen Bride” in Lady Wilde’s Ancient Legends as parallels.

  The passage says Hyde refers to a short story titled “Stolen Bride” as a parallel.

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• Celtic Fairy Tales THE STORY-TELLER AT FAULT / THE SEA-MAIDEN / A LEGEND OF KNOCKMANY / FAIR, BROWN, AND TREMBLING; lines 5168-5284 confidence: high

  When the husband is hunting, Fair and Trembling walk to the seaside; Fair pushes Trembling in, a whale swallows her, and Fair returns alone saying the sister has gone home.

  Fair pushes Trembling into the sea, returns alone, denies that the wife is gone, and later blocks the rescue message with a forgetfulness drink.

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• Cuchulain of Muirthemne BIRTH OF DEIRDRE 105 / THE HUNTER'S DREAM 107 / CONCHUBAR HEARS OF DEIRDRE 109 / FLIGHT OF DEIRDRE 113; lines 4753-4837 confidence: medium

  Naoise lifts Deirdre high on his shoulder and tells his brothers to hasten their steps.

  Naoise takes Deirdre with him despite warnings of harm and leaves by night with his brothers and followers.

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• Cuchulain of Muirthemne BIRTH OF DEIRDRE 105 / THE HUNTER'S DREAM 107 / CONCHUBAR HEARS OF DEIRDRE 109 / FLIGHT OF DEIRDRE 113; lines 4753-4837 confidence: high

  The sons of Usnach do not speak to the king about Deirdre and keep her from being seen, fearing death on account of her beauty.

  Deirdre is hidden because her beauty may cause the men to die; after the steward sees her, the king seeks her and attempts to endanger Naoise and the sons of Usnach.

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• Cuchulain of Muirthemne BORACH'S FEAST 121 / DEIRDRE'S VISION 123 / THE RETURN TO EMAIN 125 / GELBAN 127; lines 5346-5454 confidence: medium

  Conchubar's jealousy diminishes temporarily; later he asks who will bring word of Deirdre and sends Gelban, the merry and pleasant son of the king of Lochlann, to learn if she still has her former appearance.

  Conchubar sends Gelban to verify Deirdre's beauty; Gelban praises her, and Conchubar's jealousy and envy lead directly to the attack. Conchubar says sorrow will come to the sons of Usnach because Deirdre is with them.

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• Cuchulain of Muirthemne CONAIRE THE KING 99 / THE END OF CONAIRE 103 / BIRTH OF DEIRDRE 105 / THE HUNTER'S DREAM 107; lines 4511-4590 confidence: low

  The hunter says he had needed food, drink, and warmth but forgot those needs when he saw Deirdre; Levarcham rebukes him, and he says others would not leave such hidden beauty there long.

  The hunter says that if others saw the great beauty hidden there, they would not leave her long with Levarcham and Deirdre's household, then names Naoise and his brothers.

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• Cuchulain of Muirthemne DEIRDRE'S VISION 123 / THE RETURN TO EMAIN 125 / GELBAN 127 / THE APPEAL TO CONCHUBAR 131; lines 5514-5602 confidence: medium

  Conchubar comes out with nineteen hundred men, is told to see his sister's children, and says they are not sister's children to him because they have harmed him with treachery.

  Ainnle says the sons took Deirdre from Conchubar, and Conchubar frames their deeds as treachery and harm against him.

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• Cuchulain of Muirthemne HIS TEACHERS 25 / THE MEANING OF THE RIDDLES 27 / THE MEANING OF THE RIDDLES 29 / THE MEANING OF THE RIDDLES 31; lines 1278-1360 confidence: medium

  Cuchulain explains that three brothers named Ibur, Seibur, and Catt, each with nine men, guard the woman; he must strike each nine so eight die while the brother is spared, then carry the woman, her foster-sister, and their gold and silver out of Forgall's dun.

  The woman is guarded by three brothers and their companies, and Cuchulain must overcome the guards and carry her, her foster-sister, and wealth out of Forgall's dun.

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• Cuchulain of Muirthemne I20 FATE OF THE SONS OF USNACH / BORACH'S FEAST 121 / DEIRDRE'S VISION 123 / THE RETURN TO EMAIN 125; lines 5260-5343 confidence: medium

  Conchubar asks who will bring him word of Deirdre's appearance and says that if she remains as beautiful as before, he will take her out by blade and sword despite the sons of Usnach.

  Conchubar asks whether Deirdre retains her beauty and says he will take her with blade and sword despite the sons of Usnach if she does.

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• Cuchulain of Muirthemne NECHTAN'S SONS 17 / THE RETURN TO EMAIN 19 / THE COURTING OF EMER / CUCHULAIN'S RIDDLES 23; lines 931-1011 confidence: medium

  Emer says champions follow her to prevent anyone from bringing her away against their will and Forgall's; she lists numerous champions and says each has the strength of a hundred and the feats of nine.

  Emer says champions protect her from anyone who would bring her away against their will and Forgall's will, and she warns of Forgall's power.

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• Cuchulain of Muirthemne THE END OF CONAIRE 103 / BIRTH OF DEIRDRE 105 / THE HUNTER'S DREAM 107 / CONCHUBAR HEARS OF DEIRDRE 109; lines 4593-4693 confidence: medium

  Conchubar's troop knocks; Levarcham refuses answer or opening; Conchubar commands the door opened in the name of the High King of Ulster, and Levarcham lets him in after recognizing his voice.

  Conchubar orders entry, sees Deirdre, immediately loves her, and has her placed on his men's shoulders and brought to Emain Macha; she later withholds immediate consent to marriage.

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• Cuchulain of Muirthemne THE END OF CONAIRE 103 / BIRTH OF DEIRDRE 105 / THE HUNTER'S DREAM 107 / CONCHUBAR HEARS OF DEIRDRE 109; lines 4695-4750 confidence: low

  Love for Naoise comes into Deirdre's heart so that she cannot but follow him; she gathers up her skirt, follows the three men, and leaves her companions behind.

  Deirdre is at Conchubar's Court and not yet married to the king; Ainnle and Ardan fear Naoise would have her for himself, and Deirdre follows Naoise out of love.

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• Cuchulain of Muirthemne THE APPEAL TO CONCHUBAR 131 / THE DRUID SEA 133 / DEIRDRE'S LAMENT 135 / CONCHUBAR'S MESSAGE 137; lines 5783-5874 confidence: medium

  Conchubar sends Levarcham to find Deirdre and bring her back to his palace to be his wife; Levarcham offers protection and riches, but Deirdre refuses and asks to go to the grave of the sons of Usnach to give their bodies three honey kisses.

  Conchubar sends Levarcham to bring Deirdre back to his palace so he can make her his wife, but Deirdre refuses to go and rejects wealth and comfort.

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• Cuchulain of Muirthemne THE DRUID SEA 133 / DEIRDRE'S LAMENT 135 / CONCHUBAR'S MESSAGE 137 / DEIRDRE'S DEATH 139; lines 5877-5964 confidence: medium

  Deirdre addresses Conchubar, says her darling is dead, rejects country, lordship, horses, jewels, and gold, and says she will lie on the strand like the sons of Usnach.

  Deirdre addresses Conchubar as having taken hold of her youth; Conchubar and five hundred men come to bring her to Emain Macha after Naoise's death.

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• Cuchulain of Muirthemne THE GREAT SHADOW 75 / UATH, THE STRANGER 79 / THE HIGH KING OF IRELAND / ETA IN 83; lines 3479-3564 confidence: high

  Midhir brings Etain away from Eochaid; Eochaid brings her back by force; the Sidhe later bring revenge on Eochaid’s house and grandson Conaire.

  Midhir brings Etain away from Eochaid, and Eochaid brings her back by force.

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• Cuchulain of Muirthemne THE ONLY SON OF AOIFE / CUCHULAIN AND CONLAOCH 315 / CUCHULAIN'S COMPLAINT 317 / CUCHULAIN AND THE WAVES 319; lines 13375-13438 confidence: medium

  The narration begins an account of Curoi's death by Cuchulain: Blanad tells Cuchulain she loves him and asks him to come near Samhain to Curoi's dun at Finglas with his men and bring her away by force.

  Blanad says she loves Cuchulain and asks him to come to Curoi's dun with his men and bring her away by force.

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• Gods and Fighting Men BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG; lines 3157-3247 confidence: medium

  Enghi loves Angus without seeing him and seeks him at a Samhain gathering; the Sidhe bring a nut, the sons of Derc abduct Elcmair's daughter, and the place is named Cnoguba, the Nut Lamentation.

  Enghi, who loves Angus, goes to a Samhain gathering and is brought away by the sons of Derc; lamentation over the abduction explains the name Cnoguba.

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• Gods and Fighting Men BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG; lines 3157-3247 confidence: medium

  In Maeve's time, Angus sets his love on Caer Ormaith of Connacht and brings her away to Brugh na Boinn.

  Angus sets his love on Caer Ormaith and brings her away to Brugh na Boinn.

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• Gods and Fighting Men BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE; lines 10724-10806 confidence: medium

  The greyhound yells; Diarmuid rebukes the woman over the pup, asks forgiveness, then the house and woman vanish, leaving him to wake on bare ground and vow to search for her.

  A woman disappears with the house, and Diarmuid declares that he will search everywhere until he finds her.

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• Gods and Fighting Men CHAPTER I. THE COMING OF FINN / CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER.; lines 6155-6246 confidence: high

  Finn's people report that a likeness of Finn, Bran, and Sceolan appeared before the dun; Sadbh went out, saying she was going to meet her husband, the father of her unborn child.

  A likeness of Finn lures Sadbh from the safety of the dun, changes her into a fawn, and removes her; Finn then grieves and searches for her for seven years.

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• Gods and Fighting Men CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12157-12248 confidence: high

  Aodh says he would rather die seeking the berries than return home. The two brothers say farewell, travel to Dubhros, follow a track through the wood, and find the hunting-cabin where Diarmuid and Grania are staying.

  Aodh refers to Diarmuid having brought Finn's wife away, and Diarmuid and Grania are together in hiding at Dubhros while Finn's demand targets Diarmuid.

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• Gods and Fighting Men CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12324-12414 confidence: high

  Finn says Oisin had hidden help, Osgar calls this jealousy, Diarmuid confirms he and Grania are present, Diarmuid kisses Grania three times, and Finn threatens him for taking Grania and for the kisses.

  Finn says Diarmuid took Grania from Teamhair, reacts with jealousy to the kisses, threatens Diarmuid, and refuses peace until he receives satisfaction.

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• Gods and Fighting Men CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2895-2981 confidence: low

  Bodb's house is in Sidhe Femen and is enchanted; Cliach the Harper seeks Bodb's daughter, plays outside for a year without gaining access, and a lake named Loch Bel Sead bursts up under his feet on a mountain top.

  Cliach seeks one of Bodb's daughters in marriage but is held outside the enchanted place for a year and cannot approach her.

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• Gods and Fighting Men CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA; lines 6463-6553 confidence: medium

  Aoife, daughter of the King of Lochlann and wife of Mal, hears praise of Lugaidh's Son, falls in love with him, and plans to go to Ireland with nine foster-sisters while Mal is hunting.

  Aoife is Mal's wife but goes to Lugaidh's Son; Finn warns that wars and battles come with her, and Mal later arrives with battalions to avenge his wife.

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• Gods and Fighting Men CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL; lines 12434-12548 confidence: medium

  Diarmuid reproaches Grania, saying she brought him from his lord's house, caused his banishment, and cost him his people, lord, ships, treasure, country, kindred, quietness, honor, and the Fianna.

  Diarmuid says Grania brought him away from his lord's house and that he lost Finn, the Fianna, kin, country, wealth, and honor for the sake of her love.

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• Gods and Fighting Men CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS; lines 12551-12674 confidence: medium

  The sleep-song compares Diarmuid's sleep to south, north, west, and east examples in which named figures take or travel with women despite opponents, and likens separation from Diarmuid to life leaving the body.

  Grania's sleep-song compares Diarmuid's sleep to several named episodes in which women are taken or travel with lovers despite opponents.

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• Gods and Fighting Men CHAPTER IV. GLAS, SON OF BREMEN / CHAPTER V. THE HELP OF THE MEN OF DEA / CHAPTER VI. THE MARCH OF THE FIANNA / CHAPTER VII. THE FIRST FIGHTERS; lines 7506-7588 confidence: high

  Oisin volunteers with the chief men of the sons of Baiscne to defend Ireland; the King of France answers and says he came against Finn because Finn brought away his wife, adding a tree-and-branches threat.

  The King of France says he came against Finn because Finn brought away his wife.

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• Gods and Fighting Men CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11427-11493 confidence: medium

  After the sleepers are overcome, Grania asks Diarmuid to take her love and bring her away that night; Diarmuid refuses because she is promised to Finn.

  Grania, promised to Finn, asks Diarmuid to take her away; when he refuses, she places him under Druid bonds to bring her out before Finn and the king wake.

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• Gods and Fighting Men CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11495-11553 confidence: low

  Diarmuid warns Grania that Finn would be better for her, that he knows no place in Ireland that will hide her, and that he will keep faith with Finn; Grania refuses to turn back and says she will not part from him until death.

  Grania refuses Finn and will not part from Diarmuid, while Diarmuid expects Finn to be able to pursue their track and repeatedly says he will keep faith with Finn.

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• Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3387-3492 confidence: medium

  Midhir takes Etain Echraide as wife; Fuamach becomes jealous and calls the Druid Bresal Etarlaim, who puts spells on Etain so Fuamach can drive her away.

  Fuamach becomes jealous of Etain, calls a Druid to put spells on her, and later herself transforms Etain and sends her away from Angus's protected house.

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• Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3598-3698 confidence: medium

  The man says he is Midhir of Bri Leith, was Etain's first husband, and that Fuamach's jealousy and Bresal Etarlaim's spells parted them; Etain refuses to give up the High King for a man of unknown kindred.

  Midhir tells Etain he was her first husband, says jealousy and spells parted them, and asks whether she will come away with him.

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• Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3700-3784 confidence: high

  Midhir returns to Teamhair; Eochaid gathers fighting men and shuts the doors. Midhir says he courted Etain for a year; Etain says she will go if Eochaid gives her up, but Eochaid permits only the promised embrace.

  Eochaid guards the hall against force, but Midhir takes Etain in his arm, kisses her, and rises through the roof with her.

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• Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3700-3784 confidence: high

  Eochaid searches throughout Ireland but receives no tidings because Midhir and Etain are in the houses of the Sidhe.

  Eochaid searches Ireland, learns Etain is with Midhir in Bri Leith, besieges the hill, recognizes Etain, and brings her home.

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• Gods and Fighting Men CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE; lines 4449-4531 confidence: medium

  People of Manannan's house pursue with forty ships; Iuchnu, in the curragh with Cliodna, betrays her by playing music until she lies down in the boat and sleeps.

  Iuchnu betrays Cliodna by playing music until she sleeps; then a great wave sweeps her away.

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• Gods and Fighting Men CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT; lines 11556-11654 confidence: medium

  At Teamhair, Diarmuid and Grania are found missing; Finn is overcome by jealousy, sends trackers, follows to the ford on the Sionnan, and threatens the trackers if they cannot recover the trail.

  Diarmuid and Grania are missing from Teamhair, Finn pursues them with trackers and the Fianna, and Diarmuid says Grania escaped with him from her father and Finn.

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• Gods and Fighting Men CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE / CHAPTER VIII. THE BOAR OF BEINN GULBAIN; lines 12891-12982 confidence: medium

  Finn cites Diarmuid taking Grania from him at Teamhair. Diarmuid says Grania put bonds on him, recalls freeing Finn at the House of the Quicken Tree, speaks of many services to the Fianna, and predicts future misfortunes and Oisin's lamenting.

  Finn accuses Diarmuid of taking Grania from him; Diarmuid answers that Grania put bonds on him and that he would not fail in those bonds.

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• Gods and Fighting Men CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE; lines 9544-9643 confidence: medium

  Finn continues the catalogue of music and sleep-sounds; after he answers well, Conan says he will give Finn his daughter and prepare a wedding-feast in a month.

  Conan offers his daughter to Finn and prepares a wedding-feast, while Failbhe Beag says Finn is bringing away a woman already promised to a Tuatha man and against parental will.

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• Gods and Fighting Men CHAPTER VII. FIGHTING AND PEACE / CHAPTER VIII. THE BOAR OF BEINN GULBAIN / BOOK EIGHT: CNOC-AN-AIR. / CHAPTER I. TAILC, SON OF TREON; lines 13148-13245 confidence: medium

  A beautiful woman in a crimson cloak comes over the plain and tells Finn she is the daughter of Garraidh; she curses the King of Greece who bound her to Tailc, son of Treon, from whom she is fleeing.

  The woman says she was bound to Tailc, is fleeing him, and has unsuccessfully sought help throughout the world; Finn promises protection even at the cost of the Fianna.

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• Gods and Fighting Men CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4257-4355 confidence: medium

  On the third visit the stranger asks for Ethne, Cormac's wife, and leaves with her; Cormac follows, but a thick mist on the Plain of the Wall leaves him alone on a great plain.

  The third request takes Ethne, Cormac's wife, and Cormac cannot bear it and follows after them.

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• Gods and Fighting Men CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4357-4446 confidence: medium

  Cormac identifies the host as Manannan and the woman as Manannan's wife because of the treasures, then tells how his wife, son, and daughter were brought away and how he followed them.

  Cormac's wife, son, and daughter have been brought away; he follows them, later receives them back, and returns to Teamhair with them.

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• Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4608-4693 confidence: high

  Cathmann of Fresen arrives with nine ships, captures Liban, Tadg's brothers, and many Munster people, takes Liban as wife, and forces Airnelach and Eoghan into labor with poor food and muddy water.

  Liban, Tadg's brothers, and many Munster people are taken away; Tadg prepares a vessel and sets out to look for his people.

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• Gods and Fighting Men CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN; lines 4900-5031 confidence: high

  The stranger identifies himself as Fiachna, son of Betach, of the Sidhe; he says his wife was taken from his pillow, later went to Goll, and asks for fighting help with a reward of gold and silver.

  Fiachna says his wife was taken from his pillow and is now with Goll; Laegaire defeats Goll's force and secures the woman's release.

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• Gods and Fighting Men CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10307-10400 confidence: medium

  Oisin is described as brave, comely, swift, and keen-sighted; his wife is Eibhir of the plaited yellow hair, formerly the foreign sweetheart of the High King of Ireland.

  Eibhir is described as the High King's foreign sweetheart; Oisin goes beyond the sea, fights the High King and Firbolg helpers, defeats them, and brings her to Ireland.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1154-1270 confidence: medium

  Rhiannon identifies herself as daughter of Heveyth Hen, says she is being forced toward an unwanted husband, and says she loves Powel and seeks his answer.

  Rhiannon says she is being given in marriage against her will, chooses Powel through her stated love, and later identifies Gwawl as the unwanted intended husband.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1891-2029 confidence: medium

  The rider thinks of the Realm Underwaves and arrives before sunrise; there he finds the son of the King Underwaves holding court to seek someone to bring the daughter of the King of the Greeks as wife.

  The princess is induced to ride the black horse and is carried to the Realm Underwaves for Prince Underwaves before sunrise.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3609-3712 confidence: medium

  The filly squeals when saddled with the golden saddle; the guards and stable-boys surround the boy, and the King of Moroco orders him to bring Princess Golden Locks for the filly.

  The King of Moroco demands Princess Golden Locks as the condition for receiving the filly, and when the boy finds her he falls in love with her.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3714-3830 confidence: medium

  The princess wakes, asks what the young man wants, and he says he is obliged to give her to the King of Moroco but will free her or lose his life.

  The young man is required to deliver the princess to the King of Moroco but declares he will free her, then escapes with her immediately after the exchange.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 4776-4899 confidence: medium

  At a pre-wedding feast for the King's son and the King of Connacht's daughter, the King of Munster asks Smallhead to show the best trick after the Connacht men have shown theirs.

  Smallhead uses an enchanted display to make the prince remember their prior bond after he has forgotten her and is about to marry another woman.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5448-5540 confidence: medium

  The old woman calls the hero brave, identifies him as Mac Connachar son of the King of Lochlann, says she is a soothsayer, and states that he seeks his mother and sister in the kingdom of the Red Shield, where the king and his son intend to marry them.

  The hero seeks his mother and sister, who are in the kingdom of the Red Shield, where the king and his son are resolved to marry them; he later urges them to leave with him.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5543-5632 confidence: high

  On the island, where there is fruit, fish, and birds, a big man comes, catches the narrator, puts him in a bog up to the armpits, carries off the daughter of the King of the Universe, and the narrator's boys bring the short spear so he can cut the ground around himself and get out.

  A big man traps the narrator in a bog up to the armpits and carries away the daughter of the King of the Universe while the narrator cannot stop him.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5634-5727 confidence: medium

  The damsel says she is a king's daughter stolen by the giant, separated from him by a drawn sword until seven years expire; she advises heating the giant's roasting bar and thrusting it into his eye.

  The damsel says she is a king's daughter stolen by the giant and unable to escape.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5729-5821 confidence: medium

  A big, strong hero arrives by ship, says he is the Son of the Wet Mantle and is seeking the daughter of the King of the Universe for Mac Connachar; the narrator identifies himself as the hero's father and another present son as his brother.

  Multiple heroes travel to seek the daughter of the King of the Universe; a soothsayer says she is with the Son of the Blackbird, and she is taken from his castle after combat.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5823-5916 confidence: medium

  The King says a “great Monster” wants his daughter in marriage and half the kingdom, and that only the King can meet him in nightly combat.

  The King says the Monster wants his daughter in marriage and half the kingdom, causing nightly combat.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 6016-6143 confidence: medium

  Cormac asks to buy the branch; after he promises to give what is asked, the youth claims his wife, daughter, and son. Cormac shakes the branch so that his family and later the people of Erin forget sorrow and grief.

  Cormac's wife, son, and daughter are borne away by the youth, and after a year Cormac follows their path to seek them.

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• Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 4019-4126 confidence: medium

  Midir comes to King Eochy on the Hill of Tara to play chess, producing a silver board with gold jewel-studded pieces; chess skill is described as a royal and noble accomplishment.

  Midir manipulates the chess sequence, wins a final game whose stake is chosen afterward, and claims the right to hold Etain and kiss her before carrying her away.

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• Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 4019-4126 confidence: medium

  Eochy surrounds Tara with armed men; during the feast Midir appears, holds spears in his left hand, puts his right arm around Etain, and both rise through a roof-window.

  Midir puts his arm around Etain, the pair rise into the air and vanish through a roof-window, and observers then see two white swans flying toward the fairy mountain.

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• Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 4128-4230 confidence: high

  Eochy searches for Etain, summons Dalan, and Dalan's yew-wand ogham divination reveals that Etain is in Bri-Leith and that Midir bore her there.

  Midir has borne Etain to the fairy mound, and Eochy searches, attacks the mound, and regains her.

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• Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 5051-5136 confidence: medium

  Cuchulain uses the hero's salmon leap to enter Forgall's dun, kills opponents, carries off Emer with others and treasure, fights a host raised by Forgall's sister, and brings Emer to Emain Macha as his wife.

  Cuchulain crosses Forgall's ramparts, defeats opposition, carries off Emer, and makes her his wife.

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• Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 5138-5209 confidence: high

  Deirdre asks to meet Naisi, implores him to save her from Conor, and he vows to be hers; Naisi, Ardan, and Ainlé carry away Deirdre and Levarcam, sail to Scotland, avoid the King of the Picts, and settle in Glen Etive.

  Deirdre seeks rescue from Conor; Naisi vows to be hers, secretly carries her away with his brothers, escapes Conor’s pursuit, and sails to Scotland.

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• Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 5138-5209 confidence: medium

  Winter scene at the dūn: snow, calf blood, and a raven drinking it; Deirdre describes her desired man by raven-black hair, blood-colored cheek, and snow-white skin; Levarcam names Naisi.

  Conor is the intended husband from whom Deirdre flees, and the King of the Picts later sees Deirdre and would have taken her from Naisi.

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• Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 5211-5289 confidence: medium

  Conor takes Deirdre by force for a year; she says she hates Conor and Owen; Conor sends her to Owen and taunts her, after which she leaps from the chariot and dies on a rock.

  Conor takes Deirdre by force, later sends her to Owen, and after taunting she kills herself rather than continue with her tormentors.

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• Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 5907-6002 confidence: high

  Ere and Lewy are named as additional foes. Blanid, wife of Curoi, loves Cuchulain and tells him to attack Curoi's stronghold when its stream turns white; she pours in the milk of three cows to create the sign.

  Blanid asks Cuchulain to come and take her from Curoi's stronghold; after the milk signal Cuchulain kills Curoi and carries her away.

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• Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 6875-6962 confidence: medium

  Finn is to wed Grania, daughter of Cormac the High King; Grania binds Dermot by Fian chivalry to fly with her on the wedding night, against his will, leading to his death, after which she returns to Finn and is mocked by the Fianna.

  Grania, intended bride of Finn, binds Dermot to flee with her on the wedding night, against Dermot’s will, and the flight leads to his death.

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• Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7091-7181 confidence: high

  Finn promises Saba that no one will compel her among the Fianna; Saba dwells with him, he makes her his wife, and they love one another deeply.

  Saba becomes Finn’s wife, but in his absence a false likeness of him lures her out, causes her to become a deer, and she is chased away.

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• Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7468-7558 confidence: medium

  Cullan the Smith, a Danaan divinity near Slievegallion, has daughters Ainé and Milucra who love Finn; Milucra reacts to Ainé’s statement about grey hair by enchanting the mountain lake with Danaan friends.

  Ainé and Milucra both love Finn; Milucra’s jealousy leads her to enchant the mountain lake in order to secure Finn for herself.

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• Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7986-8072 confidence: medium

  The narrator says the Dermot and Grania tale closely resembles the Deirdre tale or Fate of the Sons of Usna in plot outline: older suitor, younger lover, flight, pursuit, treacherous reconciliation, death of the rival, and recovery of the lady, while differing strongly in tone.

  The passage’s synopsis and Grania narrative describe a maiden betrothed to older Finn who chooses Dermot, a younger warrior associated with Finn’s company, and flees with him.

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• Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7986-8072 confidence: medium

  The narrator says the Dermot and Grania tale closely resembles the Deirdre tale or Fate of the Sons of Usna in plot outline: older suitor, younger lover, flight, pursuit, treacherous reconciliation, death of the rival, and recovery of the lady, while differing strongly in tone.

  Finn, described as Grania’s betrothed, sets out in rage and traces Dermot and Grania’s trail after their flight.

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• Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 8074-8171 confidence: medium

  The tale recounts episodes in which Dermot is attacked or besieged by the Fianna, aided by Angus Ōg's magical devices, and chased across Ireland with Grania; dolmens are called “Beds of Dermot and Grania.”

  The passage summarizes Dermot and Grania being chased across Ireland by the Fianna and associates dolmens with their resting places.

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• Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 9772-9867 confidence: medium

  Rhiannon says she is daughter of Hevydd Hēn, was to be given to a husband against her will, loves Pwyll, and agrees with him that he will claim her in a twelvemonth.

  Rhiannon says she was to be given to a husband against her will, loves Pwyll, and fled Gwawl, who later demands her as a boon.

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• Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 12405-12548 confidence: low

  Dalan entry: a Druid who discovers for Eochy that Etain has been carried to the mound of Bri-Leith.

  Dalan discovers that Etain has been carried to the mound of Bri-Leith.

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• Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 12550-12664 confidence: medium

  DEIRDRE entry: daughter of Felim; Cathbad draws her horoscope; Conor decides to wed her; nursed by Levarcam; loves Naisi; carried off by Naisi; returns with him; forced to wed Conor; dies by striking herself against a rock; tales of Grania and Deirdre compared.

  Deirdre loves Naisi and is carried off by him; she later is forced to wed Conor and dies by dashing herself against a rock.

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• Myths & Legends of the Celtic Race I. GAELIC / II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392; lines 12714-12914 confidence: medium

  Etain is listed as Midir's second bride, transformed by Fuamnach into a butterfly, driven by magic tempests, swallowed by Etar, reappearing as a mortal child, married by Eochy, claimed by Midir, and recovered by Eochy.

  Midir comes to claim Etain as his Danaan wife, and Eochy recovers her.

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• Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 12916-13115 confidence: medium

  “Saba taken from, by enchantment”

  Saba, wife of Finn, is taken from him by enchantment.

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• Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13117-13296 confidence: medium

  Grania is listed as loved by Dermot, eloping with Dermot, compared with Deirdre, and borne to the Hill of Allen as Finn’s bride.

  Grania is indexed as eloping with Dermot and later as borne to the Hill of Allen as Finn’s bride; the tales of Deirdre and Grania are also indexed as compared.

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• Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 14033-14193 confidence: medium

  Midir is a son of the Dagda and type of splendour; Fuamnach is his wife; Etain is his second bride; he recovers Etain from Eochy and later yields her up.

  Midir’s second bride is Etain, and he recovers her from Eochy before yielding her up.

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• Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 3094-3191 confidence: high

  Cleena is a Danaan maiden from Mananan’s Land of Youth beyond the sea; after escaping with Keevan, she is lulled asleep by fairy music and carried back to Fairyland by a great wave.

  Cleena escapes with a mortal lover but is put to sleep by fairy music and taken back to Fairyland by a wave, leaving her lover desolate.

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• Popular Tales of the West Highlands, Volume 1 A MHAICHDEAN MHARA. 91 / THE SEA-MAIDEN. 95 / THE SEA-MAIDEN. 97 / THE SEA-MAIDEN. 99; lines 8085-8180 confidence: medium

  The princess is to be given to a three-headed giant arriving by ship; the transformed herd sleeps with his head in her lap, is awakened by injuries, and cuts off heads on successive days.

  The king's daughter is to be given to a three-headed giant, and the herd kills the giant and marries her.

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• Popular Tales of the West Highlands, Volume 1 A MHAIGHDEAN MHARA. 89 / A MHAICHDEAN MHARA. 91 / THE SEA-MAIDEN. 95 / THE SEA-MAIDEN. 97; lines 7986-8083 confidence: high

  The princess recognizes the dirty herd by the forehead mark; he uses the comb and basin, appears grand, marries her, and is later taken by the sea-maiden when they go to the shore for dulse.

  The sea-maiden takes the husband at the shore and later takes the wife after he escapes.

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• Popular Tales of the West Highlands, Volume 1 CON ALL CRA-BHUIDHK. 127 / THE TALE OF CONAL CROYI. 129 / THE TALE OF CONAL CROYI. 131 / THE TALE OF CONAL CROVI. 133; lines 9028-9108 confidence: medium

  Conal says he was on the island not knowing where to go, then met three young lads casting lots; they said a great giant had taken their sister and they were deciding which of them should go down a hole to seek her.

  The three young lads say that a great giant took away their sister, prompting a search by descent through a hole.

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• Popular Tales of the West Highlands, Volume 1 INTRODUCTION. / INTRODUCTION. / INTRODUCTION. / INTRODUCTION. 1XXV; lines 3033-3181 confidence: medium

  In Straparola, an Italian story like the Gaelic Sea Maiden and Princess Belle Etoile has a lady go to the Atlantic Ocean with three golden apples; a mermaid who swallowed her husband reveals him in stages in exchange for the apples.

  In the Italian example, the mermaid who swallowed the husband reveals him progressively in exchange for three golden apples.

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• Popular Tales of the West Highlands, Volume 1 INTRODUCTION. / INTRODUCTION. IX / X INTRODUCTION. / INTRODUCTION. XI; lines 475-607 confidence: high

  Gaelic manuscripts contain similar tales; one fragment includes a boat-sailing passage and treats “carrying off a lady from an island, and her recovery by her husband.”

  The passage states that a manuscript “Fragment of a Tale” treats the carrying off of a lady from an island and her recovery by her husband.

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• Popular Tales of the West Highlands, Volume 1 INTRODUCTION. XXXI / XXX11 INTRODUCTION. / INTRODUCTION. XXX111 / XXXIV INTRODUCTION.; lines 1385-1423 confidence: medium

  The tales relate to Ireland and Scandinavia, boats, knights, swords, shields, underground adventures, battle, a fiery island, and a lady to be carried off.

  The described tales generally include a lady to be carried off.

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• Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 31 / THE BATTLE OF THE BIRDS. 33 / THE BATTLE OF THE BIRDS. 37 / THE BATTLE OF THE BIRDS. 49; lines 6505-6594 confidence: medium

  “He is told to kiss nothing,” a big dog kisses him, and “at last he is to be married to the king’s daughter.”

  The man forgets the girl and promise after the dog’s kiss, nearly marries another, and recognizes the true beloved when the golden cock and silver hen repeat reminders.

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• Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 61 / THE BATTLE OF THE BIRDS. 63 / THE TALE OF THE HOODIE. / THK TALK OF THE HOODIK 67; lines 7295-7341 confidence: medium

  The woman's man is to marry the daughter of a great gentleman; during a town race, the cook asks the woman from Poison Hill to prepare the wedding meal in his place.

  The woman's man is about to marry another woman, but the woman is brought forward and recognized as his married wife before the marriage is completed.

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• Popular Tales of the West Highlands, Volume 1 THE POOR BROTHER AND THE RICH. 239 / URSGEUL. / URSGEUL. 241 / THE POOR BROTHER AND THE RICH. 243; lines 11885-11925 confidence: medium

  A king of Lochlin has three daughters; they go walking, and three giants take them away so that no one knows where they have gone.

  Three giants abduct the king's three daughters and keep them in the earth down below, setting up a recovery task.

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• Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 75 / THE SEA-MAIDEN. 77 / THE SEA-MAIDEN. 79 / THE SEA-MAIDEN. 81; lines 7721-7795 confidence: high

  A terrible beast takes the husband to the loch. The old smith advises spreading fine things at the abduction site; the king's daughter bargains with the beast, and it returns the husband alive and whole to the loch bank.

  The beast abducts the husband to the loch and later abducts the king's daughter, prompting recovery attempts.

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• Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 77 / THE SEA-MAIDEN. 79 / THE SEA-MAIDEN. 81 / THE SEA-MAID EN. 83; lines 7797-7875 confidence: medium

  The man holds the egg underfoot; the beast asks him not to break it and promises what he asks; the wife appears, and the beast dies when he presses the egg.

  When the man asks for his wife while holding the egg under threat, the beast immediately delivers her to his side.

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• Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 95 / THE SEA-MAIDEN. 97 / THE SEA-MAIDEN. 99 / THE SEA-MAIDEN. 101; lines 8182-8276 confidence: high

  After the marriage, the couple walks by the shore; the mermaid rises, takes the husband, says he was long promised to her, and later gives him back for the wife's dresses spread on the beach.

  The mermaid abducts the husband and later the wife is taken away; both recoveries are narrated.

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• Popular Tales of the West Highlands, Volume 1 THE STORY OF THE WHITE PET. 207 / THE DAUGHTER OF THE SKIES. 209 / THE DAUGHTER OF THE SKIES. 211 / THE DAUGHTER OF THE SKIES. 213; lines 11139-11249 confidence: medium

  The king's daughter has the woman removed after a drugged night, later sends the servant to ask for the needle, agrees to let the woman lie where she had lain, gives the man a sleep drink, and the eldest son hears the woman say she is mother of the man's three children.

  The king's daughter gives sleep drinks that keep the man from waking while the woman tries to tell him she is his wife and mother of his children; recognition occurs only after he does not drink it.

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• Popular Tales of the West Highlands, Volume 1 THE TALE OF CONAL CROYI. 129 / THE TALE OF CONAL CROYI. 131 / THE TALE OF CONAL CROVI. 133 / THE TALE OF CONAL CROVI. 135; lines 9110-9188 confidence: low

  The giant arrives with a dead carlin at each shoe-tie, cries when he does not see an unnamed female, singes the carlins through the fire, and eats them.

  The giant accuses the speaker of coming to take away the pretty woman that he had, and earlier cries when he does not see an unnamed female before him.

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• Popular Tales of the West Highlands, Volume 1 THE YOUNG KING OF EASAIDH RUADH. / THE YOUNG KING OF EASAIDH RUADH. 3 / THE YOUNG KING OF EASAIDH RUADH. 5 / THE YOUNG KING OF EASAIDH RUADH. 7; lines 5471-5551 confidence: high

  The king returns home and finds his keepers and watchers tied back to back, while his wife and horses are gone.

  The king's wife is taken by a giant, and the king vows not to rest until she and the horses are recovered, then follows the horses' track.

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• Popular Tales of the West Highlands, Volume 1 THE YOUNG KING OF EASAIDH RUADH. 3 / THE YOUNG KING OF EASAIDH RUADH. 5 / THE YOUNG KING OF EASAIDH RUADH. 7 / THE YOUNG KING OF EASAIDH RUADH. 9; lines 5553-5625 confidence: medium

  The brown river otter arrives, speaks of the wife and two horses' bad plight with the giant, brings three salmon, guards the king's sleep, predicts he will be in his wife's presence, and promises aid in difficulty.

  The otter says the wife and horses were in a bad plight with the giant, and the king reaches the place where his wife and horses are confined in or under the rock.

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• Popular Tales of the West Highlands, Volume 1 THE YOUNG KING OF EASAIDH RUADH. 7 / THE YOUNG KING OF EASAIDH RUADH. 9 / THE FOUNG KING OF EASAIDH RUADII. 11 / THE YOUNG KING OF EASAIDH RUADH. 19; lines 5672-5743 confidence: high

  On coming home, he learned that "the big giant had taken away his sweetheart"; he says that if he were stronger, the giant would not allure her far.

  The widow's son's sweetheart is said to have been taken away by the big giant, and the dog-man later reports the giant passing with her on his shoulder.

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• Popular Tales of the West Highlands, Volume 1 URSGEUL. / URSGEUL. 241 / THE POOR BROTHER AND THE RICH. 243 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 245; lines 11927-11999 confidence: low

  The listening man says they have reached the place of the king's daughters and the giants; the widow's son and the three helpers are lowered in a creel into a great hole.

  The helpers locate the king's daughters together with giants, and the giants frame access to the king's daughter as dependent on impossible contests.

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• Popular Tales of the West Highlands, Volume 1 URSGEUL. 189 / URSGEUL. 191 / URSGEUL. 193 / THE THREE SOLDIERS. 195; lines 10550-10640 confidence: low

  The men build a house; the Irishman falls in love with the king’s daughter, is cheated out of the horn, loses the borrowed purse, and uses the knife to transport himself and the king’s daughter to a nearly invisible island in the far ocean.

  The Irishman falls in love with the king’s daughter and uses the knife to transport himself and her to a barely visible ocean island.

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• Popular Tales of the West Highlands, Volume 2 AN SAIGIIDEAR. 295 / AN SAIGHDEAR. / AN SAIGIIDEAR. 297 / THE SHARP GREY SHEEP. 301; lines 8899-9008 confidence: medium

  The queen hides the first queen's daughter; the other daughter's foot is too large, so the henwife cuts off the points of her toes and the shoe goes on.

  The queen hides the true girl, the henwife cuts the false bride candidate's toes so the shoe will fit, and the bird reveals blood in the shoe before the prince rejects her.

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• Popular Tales of the West Highlands, Volume 2 AN SAIGIIDEAR. 297 / THE SHARP GREY SHEEP. 301 / A CHAORA BHIORACH, GHLAS. / THE WIDOWS SON.; lines 9338-9461 confidence: medium

  In MacCraw's variant, a palace is built; a rival steals the magic box and carries the princess and palace to the realm of rats; an old man turns a rod into a boat and gives a he-cat; the cat catches a rat, the rat steals the box, and the box-servants bring the wife and castle back to Lochlann.

  The footnote variant says a rival steals the magic box and carries away the princess and palace; a cat and rat enable the box's recovery, and the wife and castle are returned to Lochlann.

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• Popular Tales of the West Highlands, Volume 2 INIAC IAIN DIKEACH. 367 / MAO IAIN DIREACH, 369 / MAC IAIN DIREACH. 371 / MAC IAIN DIKEACH. 373; lines 11147-11252 confidence: medium

  In the morning the big women ask whether Brian would rather be under the sparks of the bellows or go to steal the Sun Goddess, daughter of the King of the Gathering of Fionn; Brian says he will go steal the Sun Goddess.

  The big women compel Brian to go steal the Sun Goddess, who is guarded by nine guards and kept away from men by her father; Brian reaches her and escapes with her.

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• Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207 / XXXVIII.; lines 6174-6284 confidence: high

  A wedding is made with the daughter, but fatigue and drink keep the host from her chamber; next morning he is sent hunting and returns to learn from his mother-in-law that three monks have taken his wife.

  Three monks take the woman the host married; he pursues them, finds them casting lots for her, kills them, and takes her back.

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• Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207 / XXXVIII.; lines 6286-6383 confidence: high

  The father-in-law sends the narrator to hunt; the narrator thinks his wife is unwatched, returns, and hears from his weeping mother-in-law that the wet-cloaked warrior has taken the bride.

  The bride is taken first by the wet-cloaked warrior and then by the son of the King of Sorcha; in the first sequence the narrator pursues and retrieves her.

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• Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207 / XXXVIII.; lines 6286-6383 confidence: high

  A herdsman reports a wedding between the wet-cloaked warrior and the daughter of the Island Gruagach; the narrator asks for the herdsman's patched cloak in exchange for his coat.

  A wedding is announced between the wet-cloaked warrior and the daughter of the Island Gruagach; the narrator arrives at the assembled wedding, attacks the gathering, and takes his wife away.

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• Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207 / XXXVIII.; lines 6385-6470 confidence: medium

  The beggar reports "a wedding and a marrying between the great hero, son of the king of Sorcha, and the daughter of the island Gruagach."

  The wedding is announced between the son of the king of Sorcha and the daughter of the island Gruagach, but after combat the speaker takes the bride away in a ship and calls her his bride.

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• Popular Tales of the West Highlands, Volume 2 OSEAN AFTER THE FEEN. 119 / THE BARRA WIDOW'S SON. 123 / THE BAKRA WIDOW'S SON. 127 / THE BARRA WIDOW'S SON. 129; lines 3857-3932 confidence: medium

  The speaker says he found the woman in Turkey about to be burned in a great fire; another woman had been burned before his arrival; he bought the survivor with gold and silver and brought her to England.

  The woman is caught in Turkey, found about to be burned, bought free with precious metals, and later treated as the wife or lover whose loss causes grief.

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• Popular Tales of the West Highlands, Volume 2 SANNTRAIGH. / SANNTRAIGH. 53 / XXVII. / THE SMITH AND THE FAIRIES. 59; lines 1351-1474 confidence: medium

  The old man says the green round hill where the fairies keep the boy will open on a certain night; he instructs the smith to bring a Bible, dirk, and crowing cock, enter despite the music and dancing, fix the dirk in the threshold, and demand his son, who will be seen working at a forge.

  The smith enters the open fairy hill where his son is kept, demands him, and emerges with him after the fairies expel them.

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• Popular Tales of the West Highlands, Volume 2 SANNTRAIGH. / SANNTRAIGH. 53 / XXVII. / THE SMITH AND THE FAIRIES. 59; lines 1351-1474 confidence: medium

  Anecdotes report beliefs that a mother was carried away by fairies, a delicate child was taken and a fairy left instead, and a boy claimed his dead mother said she had been taken by fairies to a hill in Muckairn.

  The passage includes anecdotes about a mother believed carried away by fairies and a delicate child believed to have been replaced by a fairy during the father's absence.

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• Popular Tales of the West Highlands, Volume 2 SANNTRAIGH. 53 / XXVII. / THE SMITH AND THE FAIRIES. 59 / THE SMITH AND THE FAIRIES. G3; lines 1741-1817 confidence: medium

  A tailor reaches a farm-house early, hears a shrill voice call, and catches a smiling baby of about a month old instead of the little lady in green who was standing to receive the child.

  The farm-house family's child is taken into the tailor's care while a screaming exchanged child is left at the farm-house; the real child is later restored.

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• Popular Tales of the West Highlands, Volume 2 SGEULACHD MHAC A RUSGAICH. / MAC-A-RUSGAICH. 31 1 / MAC IAIN DIREACH, 349 / MAC IAIN DIREACH. 351; lines 10541-10622 confidence: medium

  While they inspect the ship, sweet music begins on board; the King of France's daughter enters with Mac to seek the instrument, follows the music through chambers to the upper deck, and the ship is then out on the ocean and out of sight of land.

  The King of France's daughter is lured onto the ship by music, finds herself out of sight of land, and says a bad trick has been done to her.

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• Popular Tales of the West Highlands, Volume 2 SUTHERLAND FAIRIES. 73 / SUTHERLAND FAIRIES. 75 / BADENOCH. / BADENOCH FAIRIES. 77; lines 2039-2107 confidence: high

  A lad recognizes his mother, carried off by fairies and believed dead; she is recovered when a man throws his bonnet to a passing party and demands exchange. The collector notes several Gaelic and English versions.

  Several anecdotes state that a mother, a young man, or a wife was carried off by fairies, with at least two being believed or treated as dead or missing from ordinary life.

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• Popular Tales of the West Highlands, Volume 2 THE FAIR GRUAGACII. 425 / THE FAIR GRUAGACH. 427 / THE FAIR GRUAGACH. 429 / THE FAIR GRUAGACH. 431; lines 13408-13507 confidence: medium

  The Carlin asks who seized the beast of her love. The Fair Chief says he is the son of the king of Eirinn. The Carlin asks him to let it go or give her some bristles, food, broth, or flesh, and he refuses any share.

  The Carlin calls the deer the beast of her love and asks for its release or a share, while the Gruagach claims it as his own and refuses.

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• Popular Tales of the West Highlands, Volume 2 THE KNIGHT OF THE RED SHIELD. 485 / THE KNIGHT OF THE RED SHIELD. 487 / THE KNIGHT OF THE RED SHIELD. 489 / THE KNIGHT OF THE RED SHIELD.; lines 15265-15322 confidence: high

  Three sorely wounded heroes come in and cure themselves; one says their sister has been stolen, and she turns out to be the lady whom the hero had already rescued.

  The wounded heroes report a stolen sister, and the passage identifies her as the lady the hero had already rescued.

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• Popular Tales of the West Highlands, Volume 2 THE TWO SHEPHERDS. 103 / THE TWO SHEPHERDS. 105 / THE TWO SHEPHERDS. 107 / THE TWO SHEPHERDS. 109; lines 3107-3230 confidence: medium

  Uistean gives the woman a draught from the cup and she gains speech; he returns the cup to the hill, and she says she is the daughter of the Earl of Antrim, taken from childbed by fairies.

  The woman says fairies took her from childbed; Uistean restores her speech and returns her to the Earl of Antrim.

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• Popular Tales of the West Highlands, Volume 2 THE WIDOW AND HER DAUGHTERS. 283 / A BHAINTREACH. / A BHAINTREACH. 287 / THE WIDOW AND HER DAUGIITEUS. 2S9; lines 8528-8608 confidence: medium

  Editorial comparison: the tale is called the same as Mr. Greenwood, Old Dame and her Hen, Fitcher's Vogel, Old Rink Rank, Barbe Bleu, and Bluebeard; the note says it is old and widely spread and that Norse and Gaelic resemble each other most.

  The editorial note explicitly links the tale with Bluebeard, Barbe Bleu, Fitcher's Vogel, and related analogues, and describes stories of abducted women and dead gentlewomen.

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• Popular Tales of the West Highlands, Volume 2 THE WIDOW AND HER DAUGHTERS. 283 / A BHAINTREACH. / A BHAINTREACH. 287 / THE WIDOW AND HER DAUGIITEUS. 2S9; lines 8528-8608 confidence: high

  Editorial note: similar Gaelic stories concern underground people who assume various creature-shapes, hunt, possess gold, silver, and swords, carry off women and children, eat some, murder others, and keep a larder of dead gentlewomen.

  The editorial note describes underground people who assume various shapes, hunt, possess treasure and swords, and carry off women and children.

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• Popular Tales of the West Highlands, Volume 2 XXXVIII. / MURACHADII MAC BRIAN. 223 / MURACHADII MAC BRIAN. 227 / MURACIIADII MAC BRIAN. 229; lines 6472-6598 confidence: high

  The editor compares a man disguised as a beggar, going to a wedding where his own wife is the bride, knocking out a beggar's brains with one blow, and then making a general slaughter, to Ulysses, Penelope, Irus, and the Suitors.

  The passage describes a man disguised as a beggar going to a wedding where his own wife is the bride and violently reasserting himself.

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• Popular Tales of the West Highlands, Volume 2 XXXVIII. / MURACHADII MAC BRIAN. 223 / MURACHADII MAC BRIAN. 227 / MURACIIADII MAC BRIAN. 229; lines 6472-6598 confidence: medium

  The editor says a story in the Decameron somewhat resembles the incident of the wife carried away.

  The passage explicitly refers to an incident of the wife carried away.

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• The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3312-3395 confidence: medium

  Near a vast forest, four armed horsemen emerge and say this is an occasion to capture two horses, armour, and a lady from a single pensive knight.

  Both groups of horsemen say the lady or maiden will be captured or fall into their power.

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• The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3469-3548 confidence: high

  The Earl asks to speak with Enid because she is apart; he challenges her journey with Geraint and offers his earldom if she will dwell with him. Enid says she prefers following Geraint and refuses because her faith was first pledged to him.

  The Earl tries to draw Enid away from Geraint by offering an earldom, then threatens to slay Geraint and keep her, and Enid arranges for him to come take her away the next day.

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• The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3929-4020 confidence: medium

  The king hunts, visits the burial place to inspect the grave, sees the briar, and takes counsel about where to find a wife.

  After counsel about a wife, Kilydd's party kills King Doged, brings away Doged's wife and her daughter, and conquers Doged's lands.

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• The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5128-5217 confidence: high

  Creiddylad is betrothed to Gwythyr; before marriage, Gwyn ap Nudd carries her away by force, and Gwythyr gathers a host to fight him.

  Creiddylad is betrothed to Gwythyr but carried away by force by Gwyn before she becomes Gwythyr’s bride.

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• The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6160-6213 confidence: medium

  The youth asks for the lady who is to be Pwyll’s bride, along with the feast and banquet; Rhiannon rebukes Pwyll and identifies him as Gwawl son of Clud, an unwanted powerful and wealthy suitor.

  Gwawl asks for the woman who is to be Pwyll’s bride, and Rhiannon says Gwawl is the man to whom others would have given her against her will.

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• The Mythology of the British Islands CHAPTER III / CHAPTER IV / CHAPTER V / THE GODS OF THE GAELS; lines 1728-1814 confidence: high

  Mider is described as a god of the underworld, a Gaelic Pluto, connected with the Isle of Falga or Isle of Man, with a stronghold containing three wonderful cows, a magic cauldron, and the Three Cranes of Denial and Churlishness.

  Mider, described as an underworld god, has his cranes stolen, his wife Etain taken by Angus, and his cows, cauldron, and daughter Blathnat carried off as spoil.

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• The Mythology of the British Islands CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS / CHAPTER XI / THE GODS IN EXILE; lines 4522-4661 confidence: high

  Angus Son of the Young steals Etain, wife of Mider, and imprisons her in a portable glass bower to prevent Mider from recapturing her; Mider is called the Gaelic Pluto.

  Etain is stolen from Mider by Angus, held captive, later becomes Eochaid’s queen, and is demanded back by Mider after the second chess game.

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• The Mythology of the British Islands CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS / CHAPTER XI / THE GODS IN EXILE; lines 4663-4848 confidence: medium

  Mider tells Eochaid he has come to take Etain under the wager, embraces the willing woman, and both vanish; after the spell breaks, witnesses see two swans flying away.

  Mider, described as a god elsewhere in the passage’s framing, claims Etain from Eochaid according to the wager, embraces her, and vanishes with her; she is later found hidden under his sídh.

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• The Mythology of the British Islands CHAPTER XI / THE GODS IN EXILE / CHAPTER XII / THE IRISH ILIAD; lines 5020-5110 confidence: medium

  Ulster’s warriors seek a wife for Cuchulainn; he chooses Emer, daughter of Forgall, described by six gifts; he vows heroic fame, and Emer promises marriage if he can take her from her warlike kindred.

  Emer promises marriage if Cuchulainn can take her from her warlike kindred; he later enters Forgall’s palace, places Emer in his chariot, defeats pursuers, and marries her.

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• The Mythology of the British Islands CHAPTER XII / THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES; lines 5860-5954 confidence: medium

  At a festival in Fedlimid’s house, Fedlimid’s wife gives birth to a daughter; Cathbad prophesies her unmatched beauty and the deaths and sorrow it will bring; warriors demand her death, but Conchobar hides her to become his wife later.

  Conchobar hides Deirdre until she can be his wife, but she later offers love to Naoise and asks him to take her away from Conchobar.

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• The Mythology of the British Islands CHAPTER XII / THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES; lines 6083-6196 confidence: high

  Conchobar sends Levarcham to inspect Deirdre; Levarcham warns Deirdre and the sons of Usnach, then falsely reports that Deirdre’s mountain life has ruined her beauty.

  Conchobar seeks reports on Deirdre’s beauty, orders everyone inside the Red Branch House killed except her, and Deirdre later says she forsook him for Naoise’s love.

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• The Mythology of the British Islands CHAPTER XII / THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES; lines 6198-6269 confidence: medium

  The narration says Conchobar's triumph is poor because Deirdre has escaped him by death, and that his chief followers never forgive it.

  The narrator says Deirdre has escaped Conchobar by death, making his triumph poor.

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• The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 10003-10095 confidence: high

  Melwas ambushes for a year, carries Gwynhwyvar to Avilion, is pursued and besieged by Arthur, and restores her; the passage compares this with Eochaid Airem attacking Mider’s sídh of Bri Leith.

  Melwas carries off Gwynhwyvar to Avilion; Arthur pursues, besieges the stronghold, and Melwas restores her.

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• The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 10003-10095 confidence: medium

  One Gwynhwyvar is daughter of Gwyrthur ap Greidawl; Gwyrthur fought Gwyn son of Nudd for Creudylad, and the passage says the same light-darkness strife for a symbolic damsel reappears in the Arthurian cycle.

  The passage explicitly frames the recurring contest as an eternal strife between powers of light and darkness for a symbolical damsel and connects it with day/dark, summer/winter, spring, or grain interpretations.

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• The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 10003-10095 confidence: high

  Early tradition makes Medrawt Arthur’s nephew and rival; the passage reports Rhys’s parallel between Arthur-Gwynhwyvar-Medrawt and Airem-Etain-Mider, including name-meaning correspondences.

  Medrawt is made Arthur’s nephew and rival; Mordred attempts to wed Guinevere by force as part of rebellion against his king and uncle.

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• The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 7898-7985 confidence: high

  Gwyn and Gwyrthur each steal Creudylad from the other until Arthur rules that they should “fight for her every first of May” until doom, with the conqueror to have the maiden.

  The passage presents Gwyn and Gwyrthur as alternating rivals who steal Creudylad and must fight for her every first of May; it explicitly interprets them as winter/darkness and summer/sunshine competing for a spring-like bride.

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• The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 7987-8084 confidence: medium

  Gronw Pebyr comes hunting, kills a stag at nightfall near Lleu’s castle, is sheltered by Blodeuwedd while Lleu is away, and the two fall in love and conspire against Lleu.

  Blodeuwedd and Gronw become lovers, conspire against Lleu, and Gronw later takes possession of Lleu’s wife and palace.

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• The Mythology of the British Islands CHAPTER XVI / THE GODS OF THE BRITONS / CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES; lines 8674-8772 confidence: medium

  The lady names herself Rhiannon, daughter of Heveydd the Ancient, says she came to seek Pwyll to avoid an unwanted marriage, pledges herself to him, and appoints a meeting at Heveydd’s palace in a year.

  Rhiannon says others intend to marry her against her will, seeks Pwyll as the man of her choice, and is later claimed by Gwawl before the claim is defeated.

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• The Mythology of the British Islands CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES / CHAPTER XVIII / CHAPTER XIX; lines 9113-9234 confidence: medium

  Rhiannon rebukes Manawyddan, goes to the magic castle, finds Pryderi fixed to the bowl and slab, tries to free him, becomes fixed herself, and the castle vanishes with both prisoners after thunder and mist.

  Rhiannon and Pryderi are fixed inside the castle, and the castle vanishes with both prisoners after thunder and mist.

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• The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 11049-11117 confidence: high

  Gwyn son of Nudd is identified under several Malory names; Melwas is split into knights including Melias/Meleaus and Meliagraunce/Meliagaunce, the latter capturing Queen Guinevere and carrying her to his castle.

  As Meliagraunce, the Melwas figure captures Queen Guinevere and carries her to his castle.

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• The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 11201-11272 confidence: high

  The passage describes a wider battle-for-a-maiden form: Gwynhwyvar is contended for by Arthur and Medrawt or Arthur and Gwyn; Melwas/Sir Meliagraunce captures Guinevere; Launcelot defeats Meliagraunce and rescues her, though he is said to be absent from original Welsh tradition.

  The passage describes a maiden contended for by rival figures and, in the Morte Darthur form, Guinevere captured by Meliagraunce and rescued by Launcelot.

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• The Mythology of the British Islands CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS / CHAPTER XXV; lines 12541-12632 confidence: high

  British May-day examples include Rhiannon losing and Teirnyon finding Pryderi, two dragons fighting every May-eve, Gwyn fighting Gwyrthur for Creudylad every first of May, and Gwyn/Melwas/Sir Meliagraunce capturing Guinevere while she was a-maying.

  Gwyn and Gwyrthur fight every first of May for Creudylad, and Gwyn/Melwas/Sir Meliagraunce captures Guinevere while she is a-maying.

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• The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13255-13383 confidence: medium

  Angus is called a Gaelic god of love and beauty; subentries list his attributes, wooing of Caer, cheating of the Dagda, theft of Etain from Mider, help to Diarmait and Grainne, and pig contest against the Fenians.

  The index lists Angus’s wooing of Caer, Angus stealing Etain from Mider, Diarmait and Grainne, and the winning of Olwen for Kulhwch by Amaethon and Arthur.

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• The Mythology of the British Islands SOME GAELIC LOVE-STORIES / CHAPTER XIV / CHAPTER XV / THE DECLINE AND FALL OF THE GODS; lines 7433-7519 confidence: high

  The passage says stories of Finvarra include the favourite Celtic tale of the stolen bride; like Mider of Bri Leith, Finvarra carries away a human Etain, the wife of an Irish lord.

  The passage explicitly calls the stolen bride a favourite Celtic tale and narrates Finvarra carrying away a human bride and returning her after the fairy hill is dug and salted.

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• The Mythology of the British Islands SOME GAELIC LOVE-STORIES / CHAPTER XIV / CHAPTER XV / THE DECLINE AND FALL OF THE GODS; lines 7521-7680 confidence: high

  The earl is said to have stolen Ainé’s cloak while she bathed and refused return unless she became his bride.

  Ainé’s cloak is taken while she bathes and withheld unless she becomes the earl’s bride; the passage itself compares this to Swan-maiden stories.

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• The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6434-6507 confidence: low

  Goll, Diarmait, Grainne, and Conan are described as prominent Fenians or associated figures: Goll becomes Finn's follower, Diarmait's beauty attracts Grainne, and Conan is comic but eventually capable in action.

  Diarmait's beauty is said to ensnare Finn's betrothed bride, Grainne.

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• The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6592-6680 confidence: high

  Finn seeks Grainne, daughter of Cormac, as wife; Cormac and Grainne consent; Finn comes to Tara for a feast, where Grainne sees Diarmait among the Fenian heroes.

  The passage frames the story as a famous chase of Finn's betrothed wife and Diarmait, who flee together and are pursued by Finn.

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roman

• Aeneidos LIBER I / PUBLI VERGILI MARONIS / AENEIDOS / LIBER II; lines 1636-1740 confidence: medium

  Near the gates the father warns that enemies approach with shining arms; the speaker strays from known roads, and Creusa is missing when the group reaches the Ceres meeting place.

  Creusa is lost during flight; her shade says the events are divinely governed, that the speaker may not take her away, and that the great mother of the gods detains her.

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• Aeneidos LIBER II / PUBLI VERGILI MARONIS / AENEIDOS / LIBER III; lines 2008-2144 confidence: medium

  Andromache recounts captivity after Troy burned, servitude under Achilles' son, her transfer to Helenus, Orestes' killing of Neoptolemus, Helenus' rule and naming of Chaonia, and asks about Ascanius.

  Andromache reports that Orestes, inflamed by love for his taken wife and driven by the Furies, killed Neoptolemus at ancestral altars.

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• Aeneidos LIBER VIII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IX; lines 6845-6947 confidence: high

  Turnus remains confident, says the signs threaten the Trojans, says Jupiter has removed their aid, denies Trojan escape by sea, and speaks of fate, Venus, Ausonia, and his own counter-fate after a spouse was taken.

  Turnus says he has his own fates to destroy the guilty people by the sword because his spouse was taken, and he links this grief to the Atridae and Mycenae taking arms.

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• Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 4780-4871 confidence: medium

  Mars describes small early Rome, Romulus’s reed-and-straw dwelling, lack of wife or father-in-law, rejection by wealthy neighbors, and Mars’s instruction that arms will give what prayers seek; Consus’s festival is prepared.

  No woman wished to marry a Roman; Mars tells Romulus arms will give what he seeks, and the women are later repeatedly called abducted.

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• Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 5783-5891 confidence: medium

  The first cause is identified as the rape of the Sabines; the notes say neighbouring peoples intermarried elsewhere but their women looked down on Romans, and that force was used when entreaty was refused.

  The passage names the rape of the Sabines as a cause and describes force after entreaty and intermarriage were refused.

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• Fasti LIBER III. / NOTES: / LIBER IV. / NOTES:; lines 8211-8348 confidence: low

  The note says Ovid already related this tale in Metamorphoses V and advises comparison with Claudian's De Raptu Proserpinae and the Homeric/Homeridian hymn to Demeter.

  The commentary explicitly directs comparison to Claudian's De Raptu Proserpinae and the hymn to Demeter in connection with the Ceres tale.

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• Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 10688-10817 confidence: high

  On the XIII Kalends of June the sun enters the Twins; Phoebe and Elaïra, daughters of Leucippus, were promised to Idas and Lynceus, but Castor and Pollux carried them off by force.

  Phoebe and Elaïra are promised in marriage to Idas and Lynceus, but Castor and Pollux carry them off by force.

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• Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 9950-10059 confidence: high

  Boreas carries off Orithyia, daughter of Erechtheus, while she dances with maidens on the banks of the Ilissus; Orithyia is glossed as 'mountain-rusher' and spouse of the North-wind.

  The passage explicitly summarizes the Athenian legend of Boreas carrying off Orithyia while she dances beside the Ilissus, and identifies her as spouse of the North-wind.

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• Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 1603-1614 confidence: low

  “conjux abducta marito / Uritur in calidis alba columba focis.”

  The white dove is described as a wife taken from her husband before being burned in hearths.

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• Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 7116-7242 confidence: medium

  Trinacria and fertile Henna are introduced as Ceres' home; Persephone walks barefoot with girls in a moist shaded valley and gathers many flowers, gradually moving farther until no companion follows.

  Persephone, while flower gathering and separated from companions, is seen by her uncle and swiftly carried away to his realm.

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• Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 7243-7357 confidence: high

  Ceres, disguised as an old woman, says her daughter has been carried off; a just old man invites her into his small house.

  Ceres is a divine mother whose daughter has been carried off; she searches the world and sky and appeals to Jupiter as the girl's father.

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• Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 9129-9254 confidence: medium

  In spring, Flora wanders; Zephyrus sees and pursues her as she flees, overpowers her, and amends the force by making her his bride. Boreas' earlier seizure from Erechtheus' house is also mentioned.

  Flora recounts that Zephyrus saw her, pursued her as she fled, overcame her, and then made amends by naming her as bride.

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• On the Nature of Things BOOK I / PROEM / SUBSTANCE IS ETERNAL / THE VOID; lines 577-653 confidence: medium

  The ravishment of Princess Helen and the siege and sack of Trojan Town are treated as non-self-existing acts, accidents of mankind and of a region of the world.

  The passage cites the ravishment of Princess Helen and associates Alexander's love with the outbreak of savage war.

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• The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5716-5801 confidence: high

  Rutulians and Messapus are struck by the omen and Tiber recoils; Turnus says the portent harms the Trojans, that they lost sea flight, and that his war answers the robbery of his bride, compared with Atreus’ sons and Mycenae.

  Turnus says he has a fate to put the Trojans to the sword because they robbed him of his bride and compares this grievance to that of Atreus’ sons and Mycenae.

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• The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5716-5801 confidence: medium

  Turnus says the Trojans “robbed me of my bride,” refers to the sons of Atreus and Mycenae, rejects “the cowardly theft of their Palladium” and hiding “in a horse's belly,” and vows daylight flame against the walls.

  Turnus says he has a fate to put the guilty nation to the sword because they robbed him of his bride.

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• The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 1410-1496 confidence: medium

  Near the gates Anchises sees approaching shields and bronze; Aeneas flees by byways in confusion, and Creüsa is lost by unknown means.

  Creüsa is lost during the flight, and her ghost states that divine power prevents Aeneas from carrying her away.

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• The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 1410-1496 confidence: medium

  At the sound of approaching armed men, Aeneas turns through byways; Creüsa is lost, and at Ceres’ sacred mound she is found missing. Aeneas hides Ascanius, Anchises, and the Trojan gods, then arms himself and returns to Troy.

  Creüsa is separated from Aeneas during the escape and is not restored to the family; Aeneas searches for her in grief.

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• The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 2945-2986 confidence: low

  The winner receives a gold and deep-purple scarf; woven on it, a kingly boy on leafy Ida is seized in talons by Jove's swooping armour-bearer while guardians reach upward and hounds bark.

  The woven scarf shows a kingly boy on leafy Ida caught up in the talons of Jove's swooping armour-bearer while his guardians reach upward in vain.

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• The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 2945-2986 confidence: medium

  The winner receives a gold-wrought purple-bordered scarf depicting a boy on leafy Ida hunting stags, seized by Jove's swooping armour-bearer while guardians and hounds react below.

  The prize scarf depicts a kingly boy on Ida seized in the talons of Jove's swooping armour-bearer while guardians reach upward in vain.

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• The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6315-6410 confidence: medium

  Juno says Italians surround infant Troy with flame while Turnus stands on ancestral soil, and accuses the Trojans of attacking Latins, plundering fields, taking brides, making peace gestures, and keeping armed ships.

  Juno accuses the Trojans of choosing brides and tearing pledged partners apart, then recalls a Dardanian breaking into Sparta and a theft that shattered an alliance.

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• The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1764-1832 confidence: high

  Andromache contrasts Priam's dead maiden daughter with captives, describes sailing from burning Troy, slavery and childbearing under Pyrrhus, transfer to Helenus, and Orestes' murder of Pyrrhus over a stolen bride.

  Orestes is described as burning with desire for his stolen bride and killing Pyrrhus unguarded at ancestral altars.

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• The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1764-1832 confidence: high

  Andromache contrasts her fate with Priam's daughter who died at Troy, then recounts sailing from the burning land, captivity and slavery under Pyrrhus, his pursuit of Hermione, her transfer to Helenus, Orestes' killing of Neoptolemus over a stolen bride, and Helenus' new Trojan-named realm.

  Orestes is described as inflamed by desire for his stolen bride and as murdering Neoptolemus at ancestral altars.

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• The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4523-4594 confidence: medium

  Juno says that if heaven is inflexible she will stir up Acheron; she cannot block Aeneas’s Latin realm or Lavinia, but can delay events, waste both nations, make blood the dower, and present a second Paris or balefire for Troy reborn.

  Juno calls the coming destructive Trojan figure a second Paris, and Amata compares the threatened marriage to the Phrygian herdsman carrying Helen to Troy.

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• The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4523-4594 confidence: medium

  Juno says Trojan and Rutulian blood will be Lavinia's dower, Bellona will be bridesmaid, and Venus has a second Paris, another balefire for Troy reborn.

  Juno calls Venus' offspring a second Paris, and Amata compares the Trojan suitor to the Phrygian herdsman who carried Helen away from Lacedaemon.

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• The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4596-4688 confidence: medium

  Amata flees into woodland under feigned Bacchic influence, hides her daughter in mountain coverts to obstruct the Teucrian bridal, and invokes Bacchus as worthy of the maiden.

  Amata hides her daughter to obstruct the Teucrian bridal, and disguised Allecto tells Turnus that the king denies him the bride and transfers the crown to foreigners.

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• The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4596-4688 confidence: medium

  Amata goes into the woodland under feigned Bacchic influence, hides her daughter in mountain coverts, and seeks to prevent the Teucrian bridal and marriage torches.

  Amata hides her daughter in mountain coverts to rob the Teucrians of their bridal and halt the marriage torches.

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• The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 120-221 confidence: low

  Juno remembers the old war at Troy and grievances including Paris' judgment, the insult to her beauty, the hated race, and honors given to ravished Ganymede.

  Juno's stored anger includes the dignities of ravished Ganymede.

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• The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2615-2747 confidence: medium

  Proteus, forced to speak, declares the fates of heaven and says divine wrath plagues Aristaeus; he names Orpheus as the one connected with Aristaeus's penalty and refers to Orpheus's ravished bride.

  Proteus calls Eurydice Orpheus's ravished bride; Orpheus sings continually for his wife and later seeks her in the underworld.

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• The Golden Asse THE EIGHTEENTH CHAPTER / THE NINETEENTH CHAPTER / THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER; lines 2509-2602 confidence: high

  The thieves bring her into the cave and tell her not to fear outrage or violence, since they seek ransom money from her parents.

  The maiden is contracted in marriage and dressed as a bride when armed thieves seize her from her mother’s arms and carry her to their cave.

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• The Golden Asse THE EIGHTEENTH CHAPTER / THE NINETEENTH CHAPTER / THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER; lines 2509-2602 confidence: medium

  In the dream, her husband, perfumed and garlanded, follows her steps and calls for help because his wife has been stolen; a thief throws a stone at him and kills him, waking her in terror.

  In the dream, the husband follows the maiden’s tracks and calls for help because his wife has been violently stolen away.

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• The Golden Asse THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER / THE SIXTH BOOKE / THE TWENTY-THIRD CHAPTER; lines 3726-3811 confidence: medium

  The old woman catches the halter and tries to pull Lucius home; he kicks her down, she cries for help, and the captive gentlewoman comes out, wrests the halter away, speaks gently, and mounts him.

  A captive gentlewoman mounts the ass-shaped Lucius and asks to be returned safely to her parents and intended husband; she later says the story would record that an ass saved a captive maiden among thieves.

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• The Golden Asse THE SEVENTH BOOKE / THE TWENTY-FOURTH CHAPTER / THE TWENTY-FIFTH CHAPTER / THE TWENTY-SIXTH CHAPTER; lines 4080-4127 confidence: medium

  The young man asks why they do not pray to Mars about selling the maiden and requests ten men to help obtain provisions from the next castle.

  The maiden Charites is among thieves who discuss selling her, and the man within the band is revealed as Lepolemus, her husband, who promises her enemies will become captive.

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• The Golden Asse THE THIRTIETH CHAPTER / THE THIRTY-FIRST CHAPTER / THE EIGHTH BOOKE / THE THIRTY-SECOND CHAPTER; lines 4455-4540 confidence: medium

  Thrasillus seeks Charites in marriage; she refuses him because of his evil fame and wicked manners, and she marries Lepolemus.

  Thrasillus seeks Charites in marriage, is rejected, sees her married to Lepolemus, and is described as unable to sever their love or ravish her.

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• The Golden Asse THE TWENTY-FOURTH CHAPTER / THE TWENTY-FIFTH CHAPTER / THE TWENTY-SIXTH CHAPTER / THE TWENTY-SEVENTH CHAPTER; lines 4130-4212 confidence: medium

  After the thieves sleep from immoderate drinking, Lepolemus sets the maiden on the ass and brings her home; the city and family receive her joyfully while the ass brays in triumph.

  The maiden is married to Lepolemus after he recovers her from the thieves through much labor.

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• The Golden Asse THE TWENTY-THIRD CHAPTER / THE SEVENTH BOOKE / THE TWENTY-FOURTH CHAPTER / THE TWENTY-FIFTH CHAPTER; lines 4031-4077 confidence: medium

  At his request, "the Gentlewoman was brought forth fast bound."

  The maiden is bound among thieves, threatened with death or sale, and described as appointed to marry a young gentleman she desired.

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• The Metamorphoses of Ovid, Books I-VII BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 339-351 confidence: medium

  “the rape of Proserpine, the wanderings of Ceres”

  The passage explicitly names the rape of Proserpine among the subjects of the songs.

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• The Metamorphoses of Ovid, Books I-VII BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 339-351 confidence: low

  “A tumult arising during the celebration of the nuptials, Phineus claims Andromeda, who has been betrothed to him”

  During a nuptial celebration, Phineus claims Andromeda, who had been betrothed to him.

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• The Metamorphoses of Ovid, Books I-VII BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 339-351 confidence: medium

  The song subjects include the rape of Proserpine and the wanderings of Ceres.

  The passage lists the rape of Proserpine as a subject of the songs.

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• The Metamorphoses of Ovid, Books I-VII BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 354-376 confidence: medium

  Tereus returns to Athens, takes Philomela to his kingdom, commits violence on her, and is transformed into a hoopoe; Philomela becomes a nightingale and Progne a swallow.

  Tereus takes Philomela to his kingdom and commits violence on her; Boreas ravishes Orithyia, who becomes mother of his children.

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• The Metamorphoses of Ovid, Books I-VII BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 354-376 confidence: medium

  Tereus returns to Athens, takes Philomela, his wife's sister, to his kingdom, commits violence and other enormities, and is transformed into a hoopoe while Philomela becomes a nightingale and Progne a swallow.

  Tereus takes Philomela to his kingdom and commits violence on her; Boreas ravishes Orithyia.

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• The Metamorphoses of Ovid, Books I-VII BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 379-400 confidence: medium

  Cephalus tells Phocus, son of Æacus, that Aurora carried him off and that he assumed another shape to induce Procris to prove faithless.

  Aurora carries off Cephalus.

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• The Metamorphoses of Ovid, Books I-VII BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 379-400 confidence: medium

  Cephalus tells Phocus, son of Æacus, that Aurora carried him off and that he assumed another shape to test Procris's faithfulness.

  Cephalus is described as being carried off by Aurora.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8327-8418 confidence: high

  Proserpina gathers violets or white lilies with childlike eagerness, filling baskets and her bosom, and Pluto almost at once beholds, loves, and seizes her.

  Pluto sees, loves, and seizes Proserpina, who calls for her mother while being carried away.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8327-8418 confidence: high

  Proserpina gathers violets or white lilies with youthful eagerness; Pluto sees, loves, and seizes her; she calls to her mother and companions as flowers fall from her loosened robe.

  Pluto sees, loves, and seizes Proserpina, who cries out for her mother while he carries her away in a chariot.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8327-8418 confidence: high

  Proserpina gathers violets or white lilies with youthful eagerness; Pluto sees, loves, and seizes her; she calls to her mother and companions as flowers fall from her loosened robe.

  Ceres is the mother who searches through lands and seas for the daughter taken by Pluto.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 confidence: high

  Footnote on Henna/Enna: the city is central in Sicily and called its navel; Ceres’ worship is prominent; Proserpine is said by many authors to have been carried away by Pluto near Henna, with other locations also reported.

  The notes state that Proserpine or Libera was carried away by Pluto, with Cicero’s account describing the abduction from the Grove of Enna.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 confidence: high

  Henna/Enna is described as the navel of Sicily and a major cult-place of Ceres; Proserpine is said by many authors to have been carried away by Pluto nearby, with other locations also reported; Cicero describes the sacred landscape, cavern, chariot abduction, descent into earth, lake, and yearly festival.

  Proserpine/Libera is described as carried away by Pluto after he emerges from a cavern in a chariot.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE SECOND. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3609-3674 confidence: medium

  The narrator identifies herself as Coroneus’s royal virgin daughter; the God of the Ocean sees her on the shore, desires her, entreats her, and prepares violence.

  The God of the Ocean pursues the narrator after failed entreaties and prepares to use violence; she flees, invokes aid, and is transformed into a bird.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9444-9536 confidence: medium

  The passage explains divine intrigues and transformations by saying early kings or chieftains used force to obtain women, while animal emblems on their standards and ships led narrators to say they became bulls, eagles, lions, or other forms; it also notes rulers and priests using divine names.

  The explanation says rulers demanded daughters, used arms after refusal, and were later represented as becoming animals; another explanation links seduction to coins bearing animal figures.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9444-9536 confidence: high

  The passage explains deities' intrigues and transformations by saying that rulers or priests used force or divine names, while standards and ships bore animal ensigns, leading narrators to say a ravisher changed into a bull, eagle, or lion.

  The passage refers to deities' intrigues and explains stories in which a ravisher is said to change into a bull, eagle, or lion to achieve his object.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7664-7739 confidence: medium

  Fable summary: Perseus recounts Medusa; Phineus, previously promised Andromeda, attacks; Perseus uses the Gorgon head to petrify Phineus and followers, takes Andromeda to Argos, petrifies Proetus, and restores Acrisius.

  Phineus, previously promised Andromeda, appears during a marriage-feast context, calls her his ravished wife, and attacks Perseus.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7664-7739 confidence: high

  Cepheus rebukes Phineus: Andromeda was not taken by Perseus but lost through the Nereids, horned Ammon, and the sea monster; she had been bound and near death while Phineus did not help; Perseus earned the reward by saving her.

  Cepheus says Andromeda was bound, threatened by a sea monster, saved by Perseus, and should be given to him as the stipulated reward.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7664-7739 confidence: medium

  Fable argument: Phineus, formerly promised Andromeda, attacks Perseus; Perseus later shows the Gorgon head, petrifies Phineus and followers, takes Andromeda to Argos, petrifies Prœtus, and restores Acrisius.

  Phineus was previously promised Andromeda and calls himself avenger of his ravished wife, while Cepheus denies Perseus stole her and says she was saved from death.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7825-7914 confidence: medium

  Phineus repents, begs Perseus to remove Medusa's stone-making face and spare his life; Perseus turns the head toward him, and Phineus hardens into stone while his fearful and guilty posture remains.

  Phineus states that he wielded arms for a wife, while Perseus calls the wife his own and refers to Phineus as her betrothed form after petrification.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: low

  Proserpine is called Deois from her mother Ceres; the explanation connects the name with Ceres seeking her daughter and being told she would find her.

  The Proserpine note explains Deois through Ceres and a phrase linked to Ceres seeking her daughter.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRD.; lines 4261-4331 confidence: medium

  The prose explanation states that Jupiter carried away Europa and that Agenor commands Cadmus to bring back his sister or never return to Phoenicia.

  Jupiter takes bull form and carries away Europa, causing her father to order Cadmus's search.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRD.; lines 4261-4331 confidence: medium

  Jupiter has carried Europa away, laid aside the deceiving bull shape, revealed himself, and reached the Dictaean land.

  Europa has been carried away by Jupiter, who had taken the shape of a deceiving bull.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10072-10148 confidence: medium

  The fable summary says Tereus marries Progne, falls in love with Philomela, ravishes her, cuts out her tongue, confines her in a forest stronghold, and Philomela weaves her story on cloth and sends it to Progne.

  Tereus, already married to Progne, falls in love with Philomela, ravishes her, mutilates her to prevent discovery, and confines her in a forest stronghold.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10150-10197 confidence: medium

  Tereus wants to corrupt Philomela's attendants and nurse, tempt her with large gifts or his kingdom, or seize her and secure her by cruel war; the passage says his breast does not contain the internal flame.

  Tereus considers tempting Philomela with gifts or else seizing her and securing her by cruel war.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10150-10197 confidence: medium

  Tereus launches ships, enters the Cecropian harbor, lands at the Piraeus, joins right hands with his father-in-law, and begins requesting Philomela's visit with a promise of speedy return.

  Tereus uses Progne's request and a promise of quick return to obtain Philomela, while secretly considering seizure and coercion.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10199-10275 confidence: medium

  Philomela is placed on a painted ship; Tereus declares he has gained the object of his desires and is compared to a ravenous bird holding a hare captive.

  Tereus says the object of his desires is borne with him, then drags Philomela to a concealed dwelling and shuts her up.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10199-10275 confidence: high

  Pandion tearfully commits Philomela to Tereus, asks him to protect her and return her soon, joins their right hands as a pledge, and says farewell with foreboding.

  Philomela is entrusted by her father to Tereus, but he treats her as the object of his desire, carries her away, imprisons her, and violates her.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10504-10595 confidence: high

  Fable summary: Boreas fails to obtain Erectheus' consent for Orithyïa, carries her to Thrace, has winged sons Calaïs and Zethes by her, and they embark with Jason for the Golden Fleece.

  Boreas fails to obtain Erectheus' consent for marriage with Orithyïa and then carries her away by force.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10504-10595 confidence: high

  The fable summary says Boreas fails to obtain Erectheus’ consent to marry Orithyïa, carries her to Thrace, and has two winged sons, Calaïs and Zethes, who later join Jason in the Golden Fleece quest.

  Boreas, a divine wind figure, fails to obtain Orithyïa through consent and carries her away, after which she becomes his wife.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10625-10637 confidence: medium

  Apollodorus and Pausanias are reported to treat the story as historical: Boreas, king of Thrace, seized Orithyïa, daughter of Erectheus and sister of Procris, near the river Ilissus and carried her into his dominions, where she became mother of twins Calaïs and Zethes.

  Boreas seizes Orithyïa near the Ilissus and carries her into his dominions.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10625-10637 confidence: medium

  Apollodorus and Pausanias are said to treat the story as historical: Boreas, king of Thrace, seized Orithyia, daughter of Erectheus and sister of Procris, as she passed the river Ilissus and carried her to his dominions.

  Boreas, king of Thrace, seizes Orithyia and carries her into his dominions.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12164-12245 confidence: medium

  Cephalus says the weapon makes him weep and destroyed him and his wife; he names Procris as Orithyïa’s sister, says Orithyïa was a victim of violence, and recalls that Erectheus and love united Procris to him.

  Cephalus says Aurora carried him off against his will; Orithyïa is also described as a victim of violence and as having been carried off by implication in Cephalus’s comparison.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12164-12245 confidence: high

  The fable summary states that Cephalus resists Aurora, tests Procris in disguise, reconciles with her, receives Diana’s dog and dart from her, and that the dog is turned to stone while hunting Themis’s beast.

  Aurora becomes enamoured of Cephalus and carries him off against his will while he is hunting.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12386-12480 confidence: medium

  The explanation distinguishes two princes named Cephalus, gives their parentage and associations with Aurora or Procris, and states that Apollodorus, Ovid, and other writers handle the two figures differently.

  The explanation states that Aurora carried off a Cephalus and that, in Ovid and other writers, the son of Deïoneus was carried off by Aurora and later returned to Procris.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12386-12480 confidence: medium

  The explanation distinguishes two princes named Cephalus; one is the son of Mercury and Herse, another the son of Deïoneus and husband of Procris. It says one was carried off by Aurora, and that Apollodorus, Ovid, and other writers treat or confound these traditions differently.

  The explanatory note says Aurora carried off Cephalus and that Ovid and other writers made the Cephalus who returned to Procris the one carried off by Aurora.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2098-2203 confidence: high

  A learned prince called Apollo pursues Daphne to the river Peneus, where she dies; nearby laurels or the Greek meaning of Daphne as laurel are offered as foundations for the transformation fable.

  Daphne is pursued by Apollo or a prince called Apollo, and Io is pursued by Jupiter, who stops her flight.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2098-2203 confidence: high

  The fable heading says Jupiter pursues Io, daughter of Inachus, covers the earth with darkness, and ravishes the nymph.

  Jupiter covers the earth with darkness, arrests Io’s flight, and ravishes her.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2098-2203 confidence: high

  Jupiter sees Io returning from her father’s stream, tells her to enter the shaded grove, offers divine protection, and identifies himself as holder of heaven’s sceptre and wielder of lightning.

  Jupiter sees Io, invites her into the grove, pursues her when she flees, covers the earth with darkness, and forces her modesty.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2225-2297 confidence: medium

  The explanation reports Greek authors saying Io was Inachus's daughter, carried by Jupiter to Crete, mother of Epaphus who reigned in Egypt, and wife of Apis or Osiris, later Serapis.

  The explanatory note says Jupiter carried Io away to Crete, and the narrative says Juno fears Jupiter may steal Io back after receiving her as a heifer.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2225-2297 confidence: medium

  The commentary reports Greek authors saying Io was daughter of Inachus, carried by Jupiter to Crete, mother of Epaphus, associated with Egypt, married to Apis or Osiris, guarded by Argus through Juno's jealousy, and placed by Jupiter on a vessel bearing a cow figure; it also links Bosphorus to Io's passage as a cow.

  Juno, jealous of Jupiter's intrigue, obtains the transformed Io and places her under Argus's guard to prevent theft or recovery.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2299-2386 confidence: medium

  Argus removes Io from her father to distant pastures and sits on a mountain top where he can look around on all sides.

  Argus removes Io from her father and keeps watch over her in distant pastures.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4146-4217 confidence: high

  The fable heading states that Jupiter assumes the shape of a bull, carries off Europa, and swims with her on his back to Crete.

  The heading says Jupiter carries off Europa, and the narrative says the god carries the royal virgin over the ocean after she mounts the bull.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4146-4217 confidence: high

  The god moves from land into the waves, carries Europa over the ocean, and she looks back at the shore while holding his horn and back.

  The fable heading and narrative state that Jupiter carries off Europa, bearing her over the ocean on his back.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4220-4258 confidence: high

  Asterius, after hearing of Europa's beauty, "fitted out a ship" for "carrying her off by force"; Europa is daughter of Agenor, king of Tyre.

  The passage says Asterius fitted out a ship to carry off Europa by force and elsewhere describes Jupiter carrying off his mistress.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4220-4258 confidence: high

  “Jupiter Asterius, having heard of the beauty of Europa, the daughter of Agenor, King of Tyre, fitted out a ship, for the purpose of carrying her off by force.”

  The passage says Asterius heard of Europa’s beauty and fitted out a ship to carry her off by force.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5378-5452 confidence: medium

  Pausanias treats the transformation into the narcissus flower as fiction; Pamphus says Proserpina gathered the flower before Narcissus’s time, the flower was sacred to her, and narcissus chaplets were worn in sacrifices to the Furies because the flower grew near graves.

  The narcissus flower is tied to Proserpina being carried away, to graves and sepulchres, and to chaplets used in sacrifices to the Furies.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: medium

  Crocus and Smilax are either a chaste married pair changed into flowers or, in another story, a youth and Nymph transformed after Crocus rejected Smilax’s advances.

  Smilax’s rejected advances toward Crocus and Salmacis’s rejected pursuit of Hermaphroditus both present a nymph desiring an unwilling youth; Salmacis later seizes him in the water according to the summary.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: medium

  The fable summary says Salmacis loves Hermaphroditus, is rejected, seizes him while he bathes, and the two become one body with different sexes.

  Salmacis desires Hermaphroditus, asks for marriage or stolen pleasure, touches him, and is rejected.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7632-7661 confidence: medium

  Andromeda's exposure may be based on her parents contracting her against her will to a fierce piratical prince who raided nearby seas, on condition that Cepheus' realms be left undisturbed; Perseus then slew the pirate.

  Andromeda is contracted against her will to a piratical prince who infests the seas and was to carry her away; Perseus rescues her and slays the pirate.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7632-7661 confidence: medium

  Andromeda's exposure is explained as a forced betrothal by her parents to a fierce piratical prince, conditioned on leaving Cepheus' realms undisturbed; Perseus then slew the pirate.

  Andromeda's exposure is interpreted as an unwilling betrothal to a piratical prince, while another explanation refers to a monster or ship intended to carry her away.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8531-8624 confidence: high

  Pezeron’s explanation links Pluto with the west, Spain, mines, darkness, Tartarus and Lethe as Iberian rivers, and Proserpine carried from Sicily to the Infernal Regions tradition.

  The passage repeatedly describes Proserpine being carried away, including a version where pirates seize her and transport her by chariot and ship.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8531-8624 confidence: high

  Pezeron suggests Pluto heard of Proserpine, daughter of Ceres, queen of Sicily, and carried her away, producing the tradition that she was taken to the Infernal Regions.

  Proserpine is repeatedly described as carried away or seized and transported from Sicily.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 confidence: high

  Introductory summary: Ceres searches the whole earth for her daughter; Arethusa identifies the ravisher’s abode; Ceres appeals to Jupiter; return is conditional on Proserpine not having eaten in Pluto’s dominions.

  Proserpine is carried off to the ravisher’s abode, and Ceres searches widely and appeals for restoration.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 confidence: high

  The explanatory heading summarizes Ceres’s search, Arethusa’s information, Jupiter’s condition for return, Proserpine’s pomegranate seeds, Ascalaphus’s owl transformation, the Sirens’ wings, and the six-month division between earth and the Infernal Regions.

  Ceres searches over the world for Proserpine, who has been carried away by Pluto.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8718-8819 confidence: high

  Ceres wants to fetch her daughter, but the Fates do not allow it because the damsel has broken her fast by plucking a pomegranate in a cultivated garden and chewing seven grains.

  Ceres seeks her daughter; the daughters of Achelous search for Proserpine in vain, and footnotes describe Proserpine as carried away or kidnapped.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8718-8819 confidence: medium

  Ceres is resolved to fetch away her daughter, but the Fates do not allow it because the damsel has broken her fast.

  Ceres seeks to fetch her daughter away; nearby footnote language describes Proserpine as kidnapped or carried away.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8821-8910 confidence: high

  The explanation says Apollodorus gives Proserpine nine months on earth with Ceres and three with Pluto, while other writers divide the time equally between Ceres and Pluto.

  The explanation describes Pluto carrying away Proserpine, Ceres attempting to restore her daughter, and treaty terms governing Proserpine’s time.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8821-8910 confidence: medium

  The explanation gives two versions of Proserpine’s divided residence: nine months with Ceres and three with Pluto, or six months with each.

  The passage refers to Pluto carrying away Proserpine and to Ceres’s efforts to restore her daughter, followed by Jupiter’s mediated division.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9088-9125 confidence: medium

  A Stobaeus fragment says an oracle told Erectheus to sacrifice his daughter Proserpine for victory over the Eleusinians; the passage says this may have contributed to the rape of Proserpine by Pluto story.

  The passage refers to the story of the rape of Proserpine by Pluto and suggests a possible source for it.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9088-9125 confidence: medium

  A fragment of Stobaeus says an oracle told Erectheus he would defeat the Eleusinians if he sacrificed his daughter Proserpine; the note suggests this may have influenced the story of Proserpine's rape by Pluto.

  The passage refers to the story of the rape of Proserpine by Pluto and proposes a possible source for it.

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• The Metamorphoses of Ovid, Books I-VII LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 confidence: medium

  Jupiter visits earth to repair conflagration damage, sees Calisto, assumes Diana's form, and debauches her.

  Jupiter assumes Diana's form before debauching Calisto and later assumes bull form to carry Europa over the sea; Mercury also debauches Herse.

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• The Metamorphoses of Ovid, Books I-VII LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 confidence: high

  Jupiter visits earth to repair fire damage, sees Calisto, assumes Diana's form and debauches her; Juno changes Calisto into a bear; Arcas is about to shoot her, and Jupiter places both among the constellations.

  Jupiter assumes Diana's form before debauching Calisto and later assumes bull form to carry Europa over the sea; Mercury also debauches Herse.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK IX. / BOOK X. / BOOK XI. / BOOK XII.; lines 336-354 confidence: high

  Paris goes to Greece and carries off Helen, wife of Menelaüs; the Greeks pursue Paris but are detained at Aulis.

  Paris carries off Helen, the wife of Menelaüs, and the Greeks pursue him.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK IX. / BOOK X. / BOOK XI. / BOOK XII.; lines 336-354 confidence: high

  Priam performs obsequies for Æsacus; Paris has gone to Greece and carries off Helen, Menelaüs's wife; the Greeks pursue him but are detained at Aulis.

  Paris carries off Helen, Menelaüs's wife, and the Greeks pursue him.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6157-6253 confidence: medium

  The fable heading summarizes Apollo and Neptune building Troy’s walls for Laomedon, Laomedon’s refusal of payment, Neptune’s inundation, the exposure of Laomedon’s daughter to a sea monster, Hercules’ rescue, Laomedon’s second fraud, Troy’s plundering, and Hesione’s marriage to Telamon.

  After Troy is captured, Telamon obtains Hesione, who is given to him.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE TENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4421-4482 confidence: medium

  The fable summary states that Jupiter, charmed by Ganymede, transformed into an Eagle to carry him off; Ganymede was taken into Heaven and made cup-bearer of the Divinities.

  Jupiter transforms into an Eagle to carry off Ganymede, who is taken into Heaven and made cup-bearer of the Divinities.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE TENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4421-4482 confidence: high

  The fable states Jupiter is charmed by Ganymede, transforms into an eagle, carries him to Heaven, and makes him cup-bearer; the narration says Jupiter desires Ganymede, takes eagle form, carries off the youth of Ilium, and Ganymede serves nectar to Jove against Juno's will.

  Jupiter, desiring Ganymede, becomes an eagle and carries him off.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9935-10029 confidence: medium

  Polyphemus says he fears Galatea more than lightning, asks why she loves Acis, threatens to tear Acis apart and scatter his limbs through fields and waves, and compares his slighted passion to Aetna's flames in his breast.

  Polyphemus is rejected by Galatea, complains that she loves Acis, and attacks Acis after seeing the pair together.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10447-10540 confidence: medium

  Dido puts wealth aboard ship, uses sand-filled bags among gold to deceive observers, throws bags overboard as a pretended offering to her husband’s spirit, wins over the officers, takes Tyrian nobles aboard, sacrifices to Hercules, sails, and in Cyprus carries off eighty young women; Pygmalion abandons pursuit.

  The fugitives land in Cyprus and carry off eighty young women who are married to Dido’s companions.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2575-2662 confidence: medium

  Hercules becomes tired of Deianira, loves Iole, is refused by Eurytus, makes war on Oechalia, kills Eurytus, and carries off Iole.

  After Eurytus refuses Iole to Hercules, Hercules makes war, kills Eurytus, and carries off Iole.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION. / EXPLANATION.; lines 8159-8258 confidence: medium

  Centaurs claim succession rights against Pirithoüs as descendants of Ixion; the quarrel resumes after Eurytus or Eurytion attempts Hippodamia, and the passage cites Iliad, Odyssey, and Pindaric material on Centaurs.

  The conflict resumes after Eurytus or Eurytion attempts Hippodamia, the bride of Pirithoüs.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2235-2321 confidence: high

  The fable summary recounts Hercules returning with Deïanira, Nessus carrying her over the Evenus, Nessus' attempted abduction, Hercules shooting him, Nessus' blood-dipped tunic as a false fidelity charm, Deïanira sending it after hearing of Iole, Hercules' torment, Lychas' rock transformation, the funeral pile lit by Philoctetes, and Jupiter translating Hercules to heaven.

  Nessus is entrusted with Deïanira during the river crossing and attempts to carry her off before Hercules shoots him.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2235-2321 confidence: high

  The fable synopsis recounts Hercules entrusting Deïanira to Nessus, Nessus’ attempted abduction and death by arrow, the blood-dipped tunic, Deïanira sending it because of Iole, Hercules’ torment, Lychas’ transformation into rock, the funeral pile, Philoctetes’ torch, and Jupiter’s translation of Hercules to the gods.

  Nessus takes advantage of Hercules being across the river and attempts to carry off Deïanira.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2323-2391 confidence: high

  Hercules reaches the bank, hears his wife's voice, recognizes that Nessus is preparing to carry her off, calls Nessus a ravisher and two-shaped monster, and threatens to overtake him with a wound.

  Nessus is entrusted with Deianira, then prepares to carry her off; Hercules calls him a ravisher and stops him by shooting him.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2323-2391 confidence: high

  Hercules reaches the bank, takes up his bow, hears his wife's voice, calls Nessus a ravisher and two-shaped monster, and shoots him with an arrow as he flees.

  Nessus is described as preparing to carry off Hercules' wife and is addressed as a ravisher.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TENTH. / EXPLANATION.; lines 4104-4203 confidence: medium

  Eurydice, wife of Orpheus, dies very young, and Orpheus is inconsolable for her loss.

  After Eurydice's death, Orpheus travels to a place associated with raising ghosts, which the explanation says gave occasion to the story that he descended to the Infernal Regions.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7648-7732 confidence: high

  Pirithous, son of Ixion, marries Hippodame and invites the cloud-born monsters to arranged tables in a cave shaded with trees; the Hæmonian nobles and Nestor are present.

  At Pirithous and Hippodame's wedding feast, Eurytus seizes Hippodame and other Centaurs seize women, until Theseus intervenes.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7648-7732 confidence: high

  Pirithoüs, son of Ixion, marries Hippodame and invites the cloud-born monsters to sit at ordered tables in a cave shaded with trees.

  At the wedding of Pirithoüs and Hippodame, Eurytus overturns the feast and drags away the bride by her hair while other Centaurs seize women.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 3955-4038 confidence: high

  After mourning Eurydice, Orpheus dares to descend to Styx through the Taenarian gate and goes among the shades to Persephone and the ruler of the infernal realm.

  Orpheus descends to the shades specifically because Eurydice has died and petitions the underworld rulers for her return.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8624-8692 confidence: medium

  The speaker enters Troy’s senate-house as envoy, pleads Greece’s cause, accuses Paris, demands back Helen and the plunder, moves Priam and Antenor, and recalls danger with Menelaus from Paris and others.

  The envoy demands the return of Helen and plunder from Troy and identifies Paris and his associates as ravishers.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8624-8692 confidence: medium

  The speaker enters Troy's senate-house as envoy, pleads Greece's cause, accuses Paris, demands back plunder and Helen, moves Priam and Antenor, and recalls danger with Menelaus.

  During the embassy, the speaker says he accused Paris and demanded back Helen along with plunder, while calling Paris and his followers ravishers.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7325-7421 confidence: high

  The synopsis names the Greek campaign to revenge the rape of Helen; the narrative says Paris brought a ravished wife, a thousand ships followed, and winds detained the fleet at Aulis.

  The passage links Paris bringing a ravished wife with the following thousand Greek ships and the war expedition.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7325-7421 confidence: high

  Paris, absent from the mourning rite, later brings into Troy a ravished wife and with her a long war followed by a thousand ships and the Pelasgian nation.

  Paris brings a ravished wife into his country, and a long war with a thousand ships follows.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10032-10109 confidence: high

  Diodorus Siculus and Tzetzes are said to describe Polyphemus as a Sicilian king; Ulysses carries off Elpe, is pursued by the Læstrygons, returns her, and later conceals the discreditable facts in his story to the Phæacians.

  In the cited rationalizing account, Ulysses falls in love with Elpe, carries her off, is pursued, and is compelled to give her back to her father.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10032-10109 confidence: high

  Diodorus Siculus and Tzetzes say Polyphemus was king of part of Sicily; Ulysses carried off Elpe, was pursued by the Laestrygons, gave her up, and later told the Phaeacians a distorted version.

  In the alternative account, Ulysses falls in love with Elpe, carries her off, and is forced by pursuers to give her up.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10178-10207 confidence: medium

  Athenæus is cited for Glaucus carrying off Ariadne from Naxos after Theseus left her; Bacchus then punished him by binding him to a vine.

  Athenæus is cited for Glaucus carrying off Ariadne from Naxos after Theseus left her there.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11826-11915 confidence: medium

  As Hersilia mourns, Juno commands Iris to descend by her bending path and tell Hersilia to cease weeping and go to the grove on the hill of Quirinus if she wishes to see her husband.

  Hersilia mourns Romulus as lost; Juno sends Iris to guide her to the grove of Quirinus so she may see her husband, and Hersilia asks to be led to him.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4485-4585 confidence: medium

  Tros sends Ganymede into Lydia to sacrifice at Jupiter's temple; Tantalus imprisons him as a suspected spy; the arrest under an eagle ensign is said to produce the report that Jupiter carried him off as an eagle.

  The passage recounts the report that Ganymede was carried off by Jupiter in eagle form, made Jupiter's cup-bearer, and placed among the constellations.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4485-4585 confidence: medium

  Ganymede's capture causes war between Tros and Tantalus, continued by Ilus against Pelops; Paris's carrying off Helen is explained as reprisal on Menelaus; Agamemnon invokes family injuries by Troy's kings.

  Ganymede's capture causes war between Tros and Tantalus, and the passage links Paris's carrying off Helen to reprisal against Menelaus.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4485-4585 confidence: medium

  Tros sends his son Ganymede into Lydia with nobles to offer sacrifice at Jupiter's temple; Tantalus mistakes the party for spies and imprisons Ganymede.

  The passage treats Ganymede's arrest and imprisonment as the basis for the report that Jupiter in eagle shape carried him off.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5635-5712 confidence: high

  Adonis descends to the Infernal Regions; Proserpine falls in love with him and refuses to allow his return despite Jupiter's orders.

  Proserpine detains Adonis in the Infernal Regions; Calliope rules that he spend half his time with Venus on earth and half below; the Hours bring him to the upper world.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5635-5712 confidence: medium

  Adonis descends to the Infernal Regions; Proserpine loves him and refuses his return; Jupiter refers the dispute to Calliope, who assigns Adonis half his time with Venus on earth and half below.

  Adonis is loved and detained by Proserpine in the Infernal Regions, then assigned half his time with Venus on earth and half below.

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• The Metamorphoses of Ovid, Books VIII-XV PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII. / BOOK IX.; lines 274-294 confidence: medium

  Book IX begins with Acheloüs relating his transformations while contending with Hercules for Deïanira; Hercules wins her.

  Hercules and Acheloüs contend for Deïanira; Hercules wins her, and Nessus then attempts to carry her off.

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• The Metamorphoses of Ovid, Books VIII-XV PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII. / BOOK IX.; lines 274-294 confidence: medium

  Acheloüs relates his transformations while contending with Hercules for Deïanira; Hercules wins her.

  Nessus attempts to carry off Deïanira after Hercules has won her.

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• The Metamorphoses of Ovid, Books VIII-XV THE METAMORPHOSES. / BOOK VIII. / BOOK IX. / BOOK X.; lines 297-312 confidence: medium

  Hymenaeus attends nuptials and then those of Orpheus; a bad omen follows, Eurydice dies soon after, and she cannot be brought to life.

  Eurydice dies after Orpheus's nuptials and cannot be brought to life.

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• The Metamorphoses of Ovid, Books VIII-XV THE METAMORPHOSES. / BOOK VIII. / BOOK IX. / BOOK X.; lines 297-312 confidence: medium

  Orpheus sings of Ganymede's rape; Hyacinthus, beloved and slain by Apollo, becoming a flower; the Cerastae becoming bulls; and the Propoetides becoming stones.

  Orpheus sings of the rape of Ganymede.

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native american plains

• Blackfoot Lodge Tales I08 STORIES OF ANCIENT TIMES / ORIGIN OF THE I-KUN-UH -KAH-TSI IO9 / ORIGIN OF THE MEDICINE PIPE / ORIGIN OF THE MEDICINE PIPE. II 5; lines 5014-5076 confidence: high

  Thunder asks why the man has come; the man replies that he seeks his wife, whom Thunder has stolen, and says her eyes hang there.

  The man says Thunder stole his wife, confronts Thunder in the lodge, and restores her by taking down her eyes.

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• Blackfoot Lodge Tales INDEX / INDEX / INDEX / INDEX; lines 12739-12884 confidence: low

  Girl stolen, 215.

  The index contains the entry 'Girl stolen'.

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• Blackfoot Lodge Tales INDEX / INDEX / INDEX / INDEX; lines 13443-13598 confidence: low

  "Thunder, 113 et seq., 259. bird, 8a. described, 259. brings the rain, 116, 277. steals women, 113."

  The Thunder entry states that Thunder steals women.

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• Blackfoot Lodge Tales KUT-0 -YIS 31 / KUT-0 -YIS 33 / KUT-O'-YIS 35 / THE BAD WIFE; lines 2006-2083 confidence: medium

  The husband tells the wife to get off, saying she will be taken rather than killed and that he will rescue her; she refuses and says they should die together, after which he throws her off.

  The wife is separated from her husband during pursuit and then taken by the enemy, while the husband escapes and mourns the separation.

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• Blackfoot Lodge Tales KUT-0 -YIS 33 / KUT-O'-YIS 35 / THE BAD WIFE / THE BAD WIFE 4I; lines 2086-2173 confidence: medium

  The wife's relations pity and mourn with the husband and offer to go with him to try to get her back; he accepts and wants to start soon.

  The wife's relations propose going with the husband to get her back; the group follows a war-party trail to a camp where the husband searches and finds her.

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• Blackfoot Lodge Tales SCARFACE 103 / I08 STORIES OF ANCIENT TIMES / ORIGIN OF THE I-KUN-UH -KAH-TSI IO9 / ORIGIN OF THE MEDICINE PIPE; lines 4933-5011 confidence: high

  "Thunder ... is everywhere"; he strikes rocks, trees, and people, and "sometimes steals women."

  The passage states that Thunder sometimes steals women, then narrates a wife disappearing after Thunder strikes the lodge and the husband identifying Thunder as her abductor.

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• Blackfoot Lodge Tales SOCIAL ORGANIZATION / SOCIAL ORGANIZATION / THE STORY OF THE THREE TRIBES / SOCIAL ORGANIZATION 211; lines 8744-8840 confidence: high

  If two young people are fond of each other but cannot marry, they may elope at night with riding horses and a pack horse to another camp; the girl's father becomes angry because he feels deprived of payments.

  The passage explicitly describes elopement as the girl being stolen and says the union is not a marriage until the father is pacified by payments.

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• Blackfoot Lodge Tales THE BUFFALO ROCK / ORIGIN OF THE WORM PIPE / ORIGIN OF THE WORM PIPE 1 29 / ORIGIN OF THE WORM PIPE I3I; lines 5617-5647 confidence: low

  Relations and friends visit; the man says he got back his wife and that the medicine pipe over the doorway, the Worm Pipe, was presented by his ghost father-in-law. The passage states that this is how the people came to possess the pipe and that it belongs to the Piegan band called the Worm People.

  The man tells others how he got back his wife, but later she vanishes when he makes as if to strike her with a firebrand.

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• Blackfoot Lodge Tales THE PEACE WITH THE SNAKES 7 / THE PEACE WITH THE SNAKES 9 / THE LOST WOMAN / THE LOST WOMAN 1 5; lines 1070-1170 confidence: medium

  Enemies surround the man and woman on horseback, strike at the man, try to pull the woman away without killing her, tear off her clothing, and her grip prevents him from using arrows.

  Enemies try to take the wife alive; after the battle she is the only woman not found dead; the husband later says he will look for her.

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• Blackfoot Lodge Tales THE PEACE WITH THE SNAKES 9 / THE LOST WOMAN / THE LOST WOMAN 1 5 / THE LOST WOMAN I9; lines 1235-1313 confidence: high

  The dream person goes late at night to the enemy Snakes camp; the captured woman cries over the loss of her man and child, and the man who captured her has taken her as his wife.

  The woman has been captured and taken as a wife by her captor; the dream-helper removes her from the enemy camp and reports that he is bringing her back.

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• Gros Ventre Myths and Tales ANTHROPOLOGICAL PAPERS / OF THE / GROS VENTRE MYTHS AND TALES. / CONTENTS.; lines 212-471 confidence: low

  Contents entries include The Deserted Children, The Girl who became a Bear, The Man born from a Horse, The Woman and the Horse, The Little Girl who was married by a Bear, The Young Man who became a Water-monster, and The Woman who was recovered from a Water-monster.

  The title The Woman who was recovered from a Water-monster implies recovery of a woman from a monster.

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• Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4133-4229 confidence: high

  The other woman is taken by a bull claiming to be the star she wished for; Gopher digs a long rescue hole, leaves her robe, and buffalo pursue her and her parents to cottonwood trees.

  A woman wishing for a star is taken by a buffalo-bull who claims to be that star; the related abstract repeats the taking by a buffalo-bull.

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• Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4335-4383 confidence: high

  The man's wife is captured and carried to the mountains; he follows with only a knife, kills one enemy, drives away the rest, and returns with her.

  The first abstract and tale 48 both include a wife captured by others and recovered by her husband through violent entry or pursuit.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2109-2152 confidence: medium

  Moon insults Frog; Sun throws Frog against Moon's face, says Frog will remain there, says he will have Moon's wife, and the text explains the black on the moon.

  Sun says he will have Moon's wife, takes her, and she is later described as Sun's wife while having had a son by Moon.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2564-2607 confidence: medium

  A young man by the path says he is the one the woman wanted to marry, takes her away, and she lives surrounded by a buffalo herd; her husband finds her there.

  The woman is repeatedly taken or kept with the buffalo herd, while her husband, animal helpers, and people attempt to bring her back.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3218-3301 confidence: high

  A man, wife, and baby sleep near water after a buffalo hunt; a bax'aa comes from the water, encircles them, and carries the wife into the water when she lands astride it while jumping.

  The bax'aa carries the wife into the water; she later aids in killing it and is recovered by her husband.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3382-3447 confidence: medium

  In a camp-circle, a man goes out with a war-party; while he is away, Crows attack the camp and capture his wife.

  In tale 46, Crows capture a man’s wife, and he takes six kinsmen to the Crow camp to bring her back.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3584-3649 confidence: high

  During a buffalo hunt, Hat'uxu tells his wife to tie all the horses abreast and give away none of what he kills; enemies come while he cuts up buffalo and capture his wife and her horses.

  Enemies capture Hat'uxu's wife; he tracks them, enters their camp, kills the man who took her, and returns with her.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3651-3721 confidence: high

  Enemy captures a man’s wife; a returned captive says where she lives, describes her two husbands and their pipes and bell-fringed tobacco-bags, and warns of fierce dogs that should be fed buffalo meat.

  The wife is captured by enemies; the husband seeks information, enters the enemy village, kills a rival in the lodge, and returns with her.

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• Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OF THE / THE NORTHERN SHOSHONE. / CONTENTS.; lines 8228-8409 confidence: medium

  The mythology list concludes with titles 30-39, including The Bad Medicine-Man, Cannibal Stories, The Buffalo who Stole an Indian Girl, The Stolen Wife, The Horse-Woman, The White Man and the Monster-Bird, The Poor Boy and his Horse, The Bear's Son, Ghost Stories, and Enga-g\^'acu's Experiences in the Underworld.

  The mythology list includes The Buffalo who Stole an Indian Girl and The Stolen Wife.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 3859-3962 confidence: medium

  The older wife goes to fetch water, sees a young man named Beaver, goes to his tent, and later the husband cannot find her except for the pail.

  In both versions, a woman leaves ordinary camp life after contact with Beaver and is associated with water or an underwater home.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4068-4170 confidence: medium

  In the far north, Chief-Level-Head / Buffalo-Lodge-Pole camps with his wife Otter-Woman, returns from hunting, finds her missing, and discovers her robe, pail, cup, wood, and tracks at the water place leading into deep water toward a beaver house.

  Chief-Level-Head traces Otter-Woman to deep water and a beaver house, concludes Beaver has run off with her, and later receives her back from the lake with beaver head men.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5697-5795 confidence: medium

  At the river the husband says he has come to take the woman home; she carries water in a buffalo horn to her buffalo-lover; after the husband drinks from it, the horn makes a loud noise when the Bull tries to drink and he questions her.

  The husband comes to take the woman home; she waits for the Bull to sleep, steals away, and flees with him while the Bull and herd pursue.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5797-5885 confidence: high

  The husband searches, mourns the woman as lost, calls upon all living things for help, and tells his trouble to Bluebird at a nest in a broken tree.

  The husband mourns his lost wife and receives successive help, instructions, and powers from Bluebird, Blackbird, Ant, an old couple, and Prairie-chicken.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5887-5983 confidence: high

  Prairie-chicken tells the man to return to Ant for more power, including the ability to become an ant; Ant gives the power and says Scabby-Bull is abusing the wife.

  The man seeks and retrieves his wife from Scabby-Bull, who keeps and threatens her.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7292-7384 confidence: medium

  Bear-Moccasin is said to have great power and to take women from men. He tries to take the chief's wife despite warnings; an old woman objects and offers herself. The young woman tricks him, mounts her horse, escapes, and tells the chief.

  Bear-Moccasin attempts to take the chief's wife, but she escapes and reports the event to her husband.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7571-7664 confidence: high

  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.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 8149-8225 confidence: high

  The Seven-Heads abstract describes a seven-headed devourer of young women, a man who receives power from animals after settling their meat dispute, kills Seven-Heads, marries a princess, and rescues her from thunder through a nested animal-killing sequence. The story is said to be believed to have come from the French.

  After the hero marries the princess, thunder steals her, and the hero rescues her by killing a sequence of animals emerging from one another.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13614-13715 confidence: medium

  In the Skunk episode, Eagle is Skunk's younger brother and hunts game; ten Frog-women come to marry Skunk, and five Rabbit-women come wanting Eagle, but Skunk keeps the Rabbit-women and hides the Frog-women.

  Skunk keeps the Rabbit-women who came for Eagle and conceals the Frog-women who came for himself; Eagle later takes the Rabbit-women away.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13995-14130 confidence: medium

  The boy carries a bird on his head; Coyote lets him down into the buffalo-hole, takes his blanket, clothes, and weapons, marries his wife, and carries the bird; the grandmother helps the boy out, the bird returns to him, and Coyote must give everything back.

  Coyote takes the poor boy's possessions and wife, but the bird on Coyote's head cries and returns to the boy, after which Coyote must restore what he took.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13995-14130 confidence: high

  Coyote finds a sick chief's daughter left alone because she stepped on an elk-horn, cures her with medicine, marries her, rejoins the tribe, proposes a dance, has his wife stolen by another Indian, and declares that people will steal one another's wives hereafter.

  After another Indian steals Coyote's wife during the dance, Coyote states that people will steal one another's wives hereafter, and the narrator says this is why Indians steal wives now.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14766-14903 confidence: high

  Younger brother reports sister’s disappearance; older brother says Dzoavits has taken her. The brothers cut through rocks into Dzoavits’ lodge, find the pregnant sister weaving a willow basket, kill Dzoavits with a scraper, climb out with her, and the opening closes.

  The sister disappears, the older brother says Dzoavits has taken her, and the brothers find her as Dzoavits’ wife before killing him and carrying her away.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15334-15455 confidence: high

  Below, Bear meets three men, kills them, takes their wives, and hoists the wives up on the rope.

  After Bear sends the women up, the companions claim the women, cut the rope, and leave Bear below.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15334-15455 confidence: high

  After reaching the top, Bear tracks the Indians who stole his wives but never finds them.

  Bear tracks the Indians who stole his wives but never finds them.

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• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 13857-13953 confidence: medium

  A chief's wife is captured by a Sioux, hidden in a lodge, claimed as married, and then taken by the Sioux war-party captain after he kills the first captor.

  The passage centers its opening on a chief's wife captured by Sioux and married first by her captor and then by the Sioux captain.

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• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 13922-14018 confidence: medium

  A Crow chief's wife is captured by a Sioux man, found hidden in a lodge, and then married by the Sioux war-party captain after he kills the first captor.

  The chief's wife is captured by Sioux, hidden in a lodge, and married first by the captor and then by the captain who kills him.

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• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 13955-14052 confidence: medium

  The Crow give the Sioux horses and other presents; a Crow wife taken by the Sioux is present but not recognized because she is dressed in Sioux costume; Crow and Sioux mix together.

  The Sioux leader had taken a Crow wife and returns her, with her horses and tents, to the Crow chief during the peace-making episode.

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• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14020-14117 confidence: high

  The Crow fathers meet the Sioux leader; the Sioux camp next to the Crow; the Crow give horses and presents; a Crow wife taken by a Sioux is present but not recognized because she is dressed in Sioux costume.

  A Crow woman described as taken away by a Sioux is returned to the Crow chief along with horses and tents belonging to her.

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• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9140-9237 confidence: high

  One-eye has six wives taken from parents and husbands, has taken the boy’s present wife from her parents, and is described as not hurt when shot.

  One-eye is said to have taken wives from parents and husbands; after his death, the boy has the wives and horses returned.

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• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9239-9333 confidence: medium

  One-eye has taken women from husbands; he beats one wife, who goes to the young man, and the herald is told to announce that Bear-comes-fromafar has her and will marry her because she has been ill-treated.

  One-eye is said to have taken all the pretty women from their husbands, and one abused wife leaves him for Bear-comes-fromafar.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10930-11031 confidence: low

  The comrade says the river will be shallow, identifies a young woman in an elk-tooth dress and a spotted mule, says he will own the mule and marry the girl, and the man later blindfolds both and pushes them over so that they fall in and are not seen again.

  The comrade identifies a young woman in an elk-tooth dress, says he will marry her, and the man takes her captive and pushes her over with the mule.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12891-12969 confidence: high

  The ugly young man's handsome comrade arranges his marriage to a pretty girl, then steals that wife. The plain man asks Cunning-man how he can get even by stealing the comrade's wife.

  The handsome man steals the ugly man's wife, and the ugly man seeks and carries out retaliation by eloping with the handsome man's wife.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12956-13034 confidence: high

  The handsome comrade arranges the plain man’s marriage, then steals the wife; the plain man asks Cunning-man how to get even and steal the other man’s wife.

  The handsome comrade steals the plain man’s wife, and Cunning-man helps the plain man get even by eloping with the handsome man’s wife.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12971-13065 confidence: medium

  At camp, counsel is taken over the returned horses; two horses are announced for the wife's former husband to restore friendship, the handsome man accepts, and Cunning-man says the men have traded wives and should be as before.

  One passage describes wife-stealing answered by compensation and a claim of wife-trading; the second tale begins with a wealthy friend taking a poor friend's wife and the poor man seeking access to the friend's wife.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13036-13130 confidence: high

  After the young man’s return, counsel is given about horse compensation; a herald announces he will give two horses to the wife’s former husband to reestablish friendship; the handsome man accepts, and Cunning-man says they have traded wives and should be as before.

  Both the settlement fragment and the following tale involve a wife being taken by another man; the first is resolved through horse compensation, and the second begins with the rich friend taking the poor friend’s wife.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13470-13555 confidence: medium

  Knife is unmarried and catches horses on a war party; Comes-from-across refuses his marriage proposal and is later captured by enemies while berrying.

  Comes-from-across is captured by enemies after refusing Knife, and Knife later seeks her across the river at the enemy camp.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13535-13620 confidence: medium

  Knife is an unmarried young man who wants to marry Comes-from-across; she refuses him, is later captured by enemies while berrying, and Knife cuts off his forefinger and goes repeatedly to the mountains.

  Comes-from-across is captured by enemies, later speaks with Knife, promises marriage if she can return, escapes, and declares Knife her husband.

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• Myths and Traditions of the Crow Indians MISCELLANEOUS TALES. / HISTORICAL TRADITIONS. / BIBLIOGRAPHY. / APPENDIX.; lines 15406-15509 confidence: high

  A chief’s daughter promises to marry a buffalo skull and is carried off by a buffalo; her human husband, aided by moles, retrieves her underground, and night-hawk’s advice lets him scatter the pursuing buffalo from a tree refuge.

  A buffalo skull becomes the promised spouse, carries off the woman, and her human husband retrieves her with moles’ help while buffalo pursue them.

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• Myths and Traditions of the Crow Indians MISCELLANEOUS TALES. / HISTORICAL TRADITIONS. / BIBLIOGRAPHY. / APPENDIX.; lines 15471-15574 confidence: medium

  A chief's daughter promises to marry a buffalo skull; the buffalo carries her off. Her human husband, aided by moles, takes her underground. Buffalo pursue them along a river; the couple climb a tree, are discovered, and a night-hawk advises shooting the leader so the buffalo scatter.

  A chief's daughter promised to a buffalo skull is carried off by the buffalo; her human husband recovers her with mole aid and night-hawk advice.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2729-2833 confidence: medium

  Three Hidatsa sisters go for wood. The youngest climbs a tree after a porcupine; it keeps climbing until she nears Sun, who takes her to a tipi and tells his mother to call her in.

  Sun takes the Hidatsa girl from near the sky after she climbs from earth; she later wants to return to her place of origin.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2794-2898 confidence: high

  Three Hidatsa sisters go for wood; the youngest climbs after a porcupine on a tree, follows it upward toward Sun, and Sun reaches down, gets her, and brings her to a big tipi.

  The youngest Hidatsa woman follows a porcupine up a tree until she reaches near Sun, who takes her from earth to his sky tipi.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3545-3643 confidence: medium

  Young women gather wood; one follows a porcupine higher up a box-elder tree until it goes to the other side of the sky, the entrance closes, and she sees a tent and a man.

  The young woman follows a porcupine up a tree into the sky, the entrance closes, and a man in the sky is said to have sent the porcupine on purpose to marry her.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3610-3708 confidence: medium

  While young women gather wood, one follows a porcupine up a box-elder tree; it keeps moving higher, crosses to the other side of the sky, and she follows as the entrance closes behind her.

  A porcupine entices the young woman higher into the sky, the entrance closes behind her, and the sky man who sent it marries her.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6760-6859 confidence: low

  A handsome boy's mother's brothers take him to the main camp; an invulnerable chief wrongfully appropriates girls and food and kills anyone who loves his sister-in-law.

  The left-handed man advises stealing the chief's sister-in-law; the boy seizes her, and the conflict culminates in a duel with the chief.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6825-6924 confidence: medium

  A woman warns the boy that the man is bad; the chief has a sister-in-law and kills anyone who loves her.

  The boy steals the chief's sister-in-law, the chief demands her return, and the dispute leads to combat.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6956-7058 confidence: low

  Spring attack expected; forts built; looking-glass flashes from hill signal battle; hostile chief’s daughter rides spotted mule between battle lines; one enemy is the main killer.

  Camp-boy says he is after the girl, captures her during the battle, and marries her.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13932-14025 confidence: high

  An orphan boy uses magic to secure game and build a lodge, rescues his kidnapped sister by pursuit on a magic steed and killing the enemies, and both siblings marry.

  The orphan boy and his sister form a sibling pair; the sister is kidnapped and recovered by the brother’s pursuit and killing of the kidnappers.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13932-14025 confidence: high

  Iema' descends in a box to rescue a chief’s three daughters from a subterranean captor, kills animal and cannibal guardians, sends the girls up with tokens, is dropped when his companions cut the rope, ascends on an eagle’s back, proves his identity, and marries the daughters.

  Iema' descends to a subterranean captor, kills guardians, rescues three daughters, receives tokens, and is betrayed when his companions cut the rope.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14345-14470 confidence: high

  In “The Grizzly and his Ward,” a straying boy is taken to a grizzly’s cave; in spring Indians reach the cave, shoot the bear, and find the boy.

  A grizzly takes a boy to its cave, a bear captures a woman, beavers take men below water or to their house, Antelope-woman lures a hunter away, and Frog abducts a boy.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14472-14592 confidence: high

  A man pursues his eloped wife with aid from a wolf and an old woman’s mink-skins for crossing water, wins ordeals and contests, kills the chief and helpers, becomes chief, rewards the wolf, and the wife is killed by her father-in-law.

  A woman elopes and is pursued; a buffalo steals a wife; a beaver abducts a woman; another disappeared wife is located and re-captured.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14472-14592 confidence: high

  A buffalo steals a wife; the husband is betrayed and mistreated, then defeats the buffalo-woman in races and a strength trial, kills her at her vulnerable spot, restores his wife from a bone to human form, mutilates her, and kills her.

  A buffalo steals a wife and a buffalo-woman contests the hero; a beaver abducts a woman who partly assumes beaver and bear shape.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14756-14935 confidence: medium

  Four young men set out to get feathers from a neighboring band and are warned by a crane's head not to touch a lame girl.

  After the warning, one young man kidnaps the girl, and her people kill him and two of his brothers.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12020-12091 confidence: medium

  Initial large camp; chief's married daughter is missing; husband questions the chief and people; fourth inquiry reports a stranger's disappearance; people conclude the stranger eloped with her; she had said she would go north and not return.

  The wife disappears with a stranger, is later described as having been taken through the route, and her husband travels north to recover or find her.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12093-12180 confidence: medium

  The man arrives at the center lodge, finds the chief, former wife, and four guardians; the chief sets a wager involving the wife and death depending on whether the guardians are beaten.

  The man seeks his former wife, the chief offers her if he defeats the guardians, and the wolf later says he helped the hero recover the wife; the recovery is achieved through successive contests.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12182-12235 confidence: high

  The young woman goes for water and never returns; her husband tells her brothers, they search, and discover that a buffalo kidnapped her.

  The young woman goes for water, disappears, and is found to have been kidnapped by a buffalo; her husband attempts to recover her.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12237-12327 confidence: high

  In “The Abducted Wife,” people camp together; one man steals another man’s wife. The couple live by a creek, later in timber, become better supplied, and the woman gives birth to a child. Her brother later lives with her.

  The narrative is titled “The Abducted Wife”; a man first steals another man’s wife, and later the woman is pulled beneath the water and found with beavers.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12329-12418 confidence: high

  In “The Reformed Adulteress,” a husband returns from looking for game and finds his wife gone. A speaking crow says it can tell him where she is; after promised rewards, it says a young man from another band stole her and gives directions.

  The crow says a young man stole the wife, then guides the husband to the camp; the husband disguises himself and gets her to leave the lodge at night.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 13156-13240 confidence: high

  The travelers find feathers at a goose-kill place; the youngest man strikes a crane’s head, hears a noise, and says it warns that they may get feathers but must not touch a lame girl or they will be killed.

  In the first variant, a crane-head warning and a brother-in-law’s warning forbid touching a lame woman, yet she is abducted; in the second, other boys warn a visitor before he seizes a powerful man’s wife.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 13243-13327 confidence: medium

  At the gulls’ camp, one gull’s corpse is present; the younger boy sounds the skull, which says the boys will steal gull women and have to fight.

  The old woman says the boys stole the girl; the gulls return, kill the boys, and take the woman back.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7602-7708 confidence: medium

  The calf and Inkton'mi approach a big camp, hide until dark, and the calf returns with a white cow after saying it will steal a woman. The calf warns Inkton'mi not to go near the powerful owner’s painted lodge, but Inkton'mi goes and finds the spotted cow, the chief's wife; the supplied passage ends mid-conversation.

  The calf says it will steal a woman from the camp and returns with a white cow.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7798-7916 confidence: medium

  A husband pretends to leave but watches his lodge in disguise; Hktumni crawls toward the lodge, becomes stuck in a pit, receives no help, and fails to steal the woman.

  Hktumni approaches the lodge and gets stuck in a pit, and the passage states that he failed to steal the woman.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8257-8332 confidence: medium

  The boy speaks of his sister being carried off while he hunts; she answers that whatever he says happens. While he sleeps on a hill, Indians steal the property and abduct her, and an unidentified voice warns him.

  Enemies steal the siblings’ property and abduct the sister; the brother pursues, kills the enemies, and brings her back.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8546-8640 confidence: low

  At a lake, an old paddler refuses to return a deer-hoof toy, tricks the older brother onto a paddle bridge into the canoe, paddles away with him, and the younger brother cries and says he will turn his feet into a wolf’s.

  The older brother is forcibly taken by the old man and offered to daughters as a husband; the younger daughter accepts him and lives with him as husband.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8546-8640 confidence: medium

  The next tale begins: a pregnant woman picking berries in summer is seen and abducted by a big bear, who keeps her in his cave.

  The next tale begins with a big bear abducting a pregnant woman and keeping her in his cave.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8643-8730 confidence: medium

  “My three daughters have been stolen by a subterranean being. Whoever brings them back, may marry them all.”

  The chief's three daughters are stolen by a subterranean being, and the chief promises all three in marriage to whoever brings them back.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9123-9212 confidence: high

  The old woman wants to marry the young man, builds a swing over the river with a concealed cut in the rope, persuades her daughter to swing, and when the rope tears the daughter falls into the water; the old woman cries about feeding fish, and a big fish seizes the daughter.

  The daughter-wife falls into water, a big fish seizes her, and her husband later recovers her from the water.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9577-9662 confidence: high

  In the tale 'The Old Husband and the Young Lover,' an old woman's grandson desires the youngest of another man's four wives and elopes with her at night. The old husband, a great dreamer, dreams what is happening, wakes, and pursues; the fugitives evade him by changing into ants, then tall grass, then cottonwoods.

  An old woman's grandson desires to steal the youngest of another man's four wives and elopes with her at night.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9751-9854 confidence: high

  The stranger says he is used to eating with food placed on the woman's belly, eats from it, cuts open her belly, removes two children, circles every lodge-post with her, goes to the fireplace, and descends underground with her.

  The stranger takes the wife underground through the fireplace, and the husband follows by the same route to recover her.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 495 / ABSTRACTS. 497 / ABSTRACTS. 499 / S3. THE DOG-BOY WHO MARRIED THE CHIEF'S DAUGHTER.; lines 24720-24741 confidence: medium

  Hawk’s wife disappears; the son searches for her in the under-world and through villages; the father follows; the three reunite, turn into Hawks when struck by the father, and kill the snake that stole the woman.

  The son hunts for his stolen mother in the under-world after a snake has taken her.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I; lines 25809-25865 confidence: uncertain

  Yellow-Corn arrives with her mother; Proud Boy asks for her, the mother consents, and he takes Yellow-Corn to his tipi. Yellow-Corn says she is married to a great warrior who will return; Proud Boy says he is not afraid, she remains, her mother later asks her to return, Proud Boy refuses, ceremonies continue, and victorious warriors return.

  Yellow-Corn is already married to a great warrior but acknowledges love for Proud Boy and remains with him after he refuses to give her up.

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• The Pawnee - Mythology (Part I) PROUD BOY AND THE ANIMAL MEDICINE. 321 / PROUD BOY AND THE ANIMAL MEDICINE. 323 / PROUD-BOY AND THE ANIMAL MEDICINE. 325 / PROUD BOY AND THE ANIMAL MEDICINE. 327; lines 16208-16275 confidence: medium

  Proud-Boy tells the old woman he loves her daughter and asks to take her; the old woman remembers his people’s good treatment of her daughter and consents.

  Proud-Boy takes Yellow-Corn to his tipi and claims her as wife even though she and her mother state that she already has a warrior husband who may return.

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• The Pawnee - Mythology (Part I) PROUD BOY AND THE ANIMAL MEDICINE. 321 / PROUD BOY AND THE ANIMAL MEDICINE. 323 / PROUD-BOY AND THE ANIMAL MEDICINE. 325 / PROUD BOY AND THE ANIMAL MEDICINE. 327; lines 16277-16298 confidence: medium

  Yellow-Corn's husband is told his wife was carried away by Proud-Boy and is living with him; the husband says nothing, goes home, and appears not to care that she left him.

  Yellow-Corn's husband is told Proud-Boy carried her away and is living with her; the brothers frame the issue as Proud-Boy taking Yellow-Corn from him.

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• The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / S3. THE DOQ'BOY WHO MARRIED THE CHIEF'S DAUGHTER.' / SUN-RAY, WHO MISTREATED HIS WIFE. I95 / HAWK SLAYS THE FIRE-KEEPER. I97; lines 9750-9844 confidence: medium

  After stepping off the log in fog, the young man is seized by a mysterious being, stripped of scalp leggings and a coyote robe, has the items burned, is blinded, carried away, and told he is a slave.

  The husband is taken away and enslaved; the wife follows garment fragments and footprints to the fire lodge, sings until he is released, and leads him away.

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• The Pawnee - Mythology (Part I) 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.

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• The Pawnee - Mythology (Part I) THE GAMBLER AND THE GAMING STICKS. I9I / TALES OF READY-TO-GIVE. / S3. THE DOQ'BOY WHO MARRIED THE CHIEF'S DAUGHTER.' / SUN-RAY, WHO MISTREATED HIS WIFE. I95; lines 9649-9736 confidence: medium

  The husband finds footprints by the stream, uses a rattle and string to pull the woman from the Beaver dam, warns he can find her anywhere, and throws hot coals at her.

  Sun-Ray, a being associated with the heavens, finds the woman wherever she hides and uses a rattle and string to hold and retrieve her; villagers say he took an earth woman for his wife.

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• The Pawnee - Mythology (Part I) THE GIRL WHO MARRIED A STAR. 57 / THE GRAIN-OF-CORN BUNDLE. 59 / BUFFALO-WIFE AND CORN-WIFE. 63 / BUFFALO-WIFE AND CORN-WIFE. 67; lines 3534-3610 confidence: low

  The people search for the girl, give up after four days, note the poor boy is also missing, and some say he must have stolen the chief's daughter while others mock him.

  Some villagers say the poor boy must have stolen the chief's daughter after both are missing.

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• The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 251 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 253 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255; lines 12843-12863 confidence: medium

  The girl's uncle is told she is missing and that the chief's boy was courting her; he confronts the chief, and the chief's boy denies seeing or having the girl.

  A courting boy is first suspected, then the absent poor boy is inferred to have taken the girl away.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21708-21783 confidence: medium

  The woman's human husband grieves, goes to a distant hill, mourns, and fasts. Gopher asks what troubles him and instructs him to get two red and two black arrows, then travels underground with the arrows in search of the woman.

  The woman's human husband mourns and fasts, and Gopher helps recover her from the buffalo husband and bring her home.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22448-22556 confidence: medium

  A woman goes back to look for a colt, meets a young man who carries her off, and he is a wild horse. She lives with him; her husband and the people search but give up. The abstract is marked unfinished.

  A woman is carried off by a young man who is identified as a wild horse, lives with him, and is not recovered by her husband or the people.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22558-22636 confidence: medium

  Two girls named Bracelet and Thick Hair return for forgotten pillows, meet a dwarf who repeatedly asks their names, laughs, and turns away; they flee, and the abstract says he would have outraged them and killed them for food.

  Girls flee a dwarf who intended sexual violence and cannibal killing; another girl is seized for marriage; another is carried off and married by a dwarf.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22819-22910 confidence: medium

  In 'Foot-Stuck-Child,' a child is born from a swollen injured foot; Bone-bull demands her in marriage, animals try to recover her, mole and badger rescue her by burrowing, the fugitives climb a tree, buffalo attack it, and the bull sticks fast and is killed.

  Bone-bull and a rock demand the girl in marriage; another variant says a bull carries her off.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22912-22993 confidence: medium

  A shinny ball rolls into the tipi and onto Splinter-Foot’s lap; she pierces and throws it, is led into the game, wins a goal, and is then led away to Lone-Bull’s main buffalo herd as his wife.

  Splinter-Foot is led away to the buffalo herd, Lone-Bull calls her his wife, and multiple messengers attempt to recover her before Mole succeeds.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22995-23041 confidence: medium

  The daughter grows industrious, is warned not to heed shinny, is invited by women playing shinny because Buffalo-Bull waits for her, flies out with the ball, goes to Buffalo-Bull in the herd, and becomes his wife under jealous restrictions.

  Tenderfoot-Woman is drawn by a shinny ball and invitation to Buffalo-Bull, becomes his wife, is subject to his restrictions, and her guardians seek to recover her.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 14392-14477 confidence: low

  Split-Rump is described as a little Sun-dance bird who spat out cut-bone or wampum shells; the note discusses women’s former choice of husbands, the taking of Split-Rump’s beautiful wife, jealousy, and the watching of young women.

  The note states that the beautiful woman was taken from Split-Rump and connects this to jealousy and the watching of women.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16665-16750 confidence: high

  The animal changes into a charming young man, identifies himself as Moon, asks the woman to follow him, and both climb the tree until they reach the sky, where Moon brings his stolen wife to his parents.

  Moon leads the woman to the sky and takes her to his parents, and the narration calls her his stolen wife.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 6851-6944 confidence: high

  In No. 68, a dwarf secretly stands behind a dead tree at a night camp, seizes a girl from a tent, carries her away, promises abundant food, and takes her to the dwarfs’ place where she remains as his wife and receives meat.

  A dwarf abducts a girl from camp, takes her to the dwarfs’ place, where she remains as his wife and bears a son, and later returns near her people because the son wants his grandparents.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 6946-7019 confidence: high

  The returned woman says a dwarf seized and carried her off, she could not escape, he took her to the camp of the dwarfs, married her, fathered the child, and waits outside with meat.

  The woman says the dwarf seized and carried her off, she could not escape, and he married her at the camp of the dwarfs.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8448-8493 confidence: medium

  The bull leads the herd to water and touches his robe-wearing wife as a sign for her to go; the young men are lonely and think how to recover their daughter after a year.

  The young men seek to recover their daughter, who is described as the bull's wife and has been away for a year; helpers bring her back through an underground passage.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8495-8588 confidence: medium

  The bull finds the wife gone under an empty robe, notices fresh ground thrown up by the badger to close a hole, and the buffalo dig along an underground passage to the abandoned camp and trail.

  The bull treats the hidden girl as his wife, says the fugitives cannot escape, and leads the buffalo in pursuit until the girl is found in the tree.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8590-8647 confidence: medium

  The rock instructs the hummingbird to tell the men that he wants the girl; the hummingbird reports that the rock is powerful and says the mole and badger can bring her back before injury.

  The rock demands the girl as wife through the hummingbird, and she is taken to his tent before being rescued.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8649-8729 confidence: medium

  The chief buffalo bull courts the girl, is rejected by the men, angrily destroys the tent, cannot be wounded, abducts the girl, and keeps her guarded in the herd.

  The buffalo bull courts the girl, becomes angry when the men forbid contact, tears the tent apart, and takes the girl away to the herd.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 9232-9325 confidence: medium

  Lone-Bull, described as jealous-hearted, orders Splinter-Foot to sit covered in front; the herd forms a crescent with Splinter-Foot in the center and Lone-Bull at the west; he chases young steers away, forbids speech with her, scolds her, and orders solitude.

  Splinter-Foot is treated as Lone-Bull's wife in the buffalo herd; her father says she is in the hands of unmerciful Lone-Bull, and her kin seek to get her back.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 9327-9399 confidence: medium

  The men thank Magpie despite failure; the father worries for his daughter, and the group resolves to seek skillful helpers.

  The father and men seek to get their daughter back from hardship with Lone-Bull, and Mole tells her how to get away from Lone-Bull unnoticed.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 9401-9486 confidence: medium

  Lone-Bull orders the sitting woman to come to bed, grows angry when she does not answer, charges at her, and finds that only her buffalo robe remains.

  Lone-Bull finds his wife gone, believes or is told by evidence that she has been carried away, demands her return, and pursues her with the herds; the ending frames the situation as escape from cruelty.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 9578-9661 confidence: high

  A ball enters through the opening by the door, lands on her work, and when she throws it toward the door she flies out with the ball and her robe; she goes to Buffalo-Bull and becomes his wife.

  The young men say their daughter has been deceived after she becomes Buffalo-Bull's wife, and they send Gopher to bring her back.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2275-2354 confidence: medium

  The mother finds the water vessel at the river and the young woman gone; the human husband and camp community search through societies and distant camp-circles without success.

  The human husband and community search for the woman after her unexplained disappearance, and the husband mourns her on a high hill.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2356-2445 confidence: medium

  The husband weeps near a gopher hill; Gopher asks what troubles him, says there is a way to get his wife back, and tells him to obtain four good arrows painted two red and two black.

  Gopher tells the husband there is a way to get his wife back, locates her at the steer’s tipi, guides her underground escape, and returns her to her husband.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2447-2535 confidence: medium

  Gopher tells the people to travel fast toward home because pursuers are still after the woman; the man and woman leave but stop to rest at seven big cottonwood trees.

  The woman is described as stolen by the steer and pursued by buffalo; with Gopher's aid she returns to the main camp-circle with her husband.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 4568-4662 confidence: medium

  Nih’ancan takes the weapon and clothing, goes to the man’s tipi, and tells the wife that the trapped husband said Nih’ancan could take her as his own and care for the children; the woman consents.

  Nih’ancan tells the wife that her trapped husband said Nih’ancan may take her as his own, and she consents after the husband has been gone for some time.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8906-9014 confidence: high

  A poor young man and chief's daughter run away; Bear takes the wife while the man is away; Elk teaches the man Elk transformation and gives a whistle; the wife and other women emerge; Bear attacks and is killed; the wife is recovered and other women become Elk.

  Bear takes the wife; Elk teaches the husband to transform into Elk and helps defeat Bear so the wife is recovered.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3892-3987 confidence: high

  Pretty-Voice cries near an old dry buck elk skull; Elk says the wife is alive, captured by Bear with three other women, and grants power.

  The wife and three other women are held by Bear; Pretty-Voice summons them, flees with them, defends them, and returns them home.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4073-4153 confidence: high

  The husband goes to a hill to catch eagles and waits in a den or cave; while he is away, a Bear in human form comes to camp with a robe, bear claws, and a pleasing smell, and the wife follows him.

  The Bear takes the wife from the camp to his den, and the husband recovers her with the Elk's aid.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6889-6914 confidence: low

  Women go into the timber to gather grapes; one girl goes far, climbs a tree, is found by a Scalped-Man, cries for help after the others have gone, and goes with him toward his den.

  The Scalped-Man takes the girl toward his den, and the girl's ruse includes saying she will be his wife if he washes and swims.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7156-7191 confidence: low

  A young woman says she likes the whistling and wants to find its source; people hold her back, she repeatedly wants to go to the Elk, and her husband becomes jealous.

  The married girl is drawn toward the Elk, and her husband becomes jealous of the animal.

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• Traditions of the Caddo BUFFALO WOMAN. 73 / TRADITIONS OP THS CADDO. / BUPPAU) WOMAN. 75 / TTRADITIONS OF THB CADDO,; lines 3855-3946 confidence: medium

  Buzzard tells the man that his friend was jealous because he had been told the man would take his wife, then gives instructions for returning home and sending the sister to fetch the wife.

  Buzzard says the friend maltreated the man because he had been told the man would take his wife away; the woman later stays with the returned man.

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• Traditions of the Caddo I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5; lines 5563-5639 confidence: medium

  The Medicine-Man returns from hunting, learns his wife went toward the creek with a water bucket, finds footprints at the water's edge, concludes something has taken her, and mourns with his child for six days.

  The Medicine-Man's wife disappears near the creek after taking a water bucket; later her bones are found and she is revived.

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• Traditions of the Caddo THE POOR HUNTER AND THE ALLIGATOR POWER. 7 1 / BUFFALO WOMAN. 73 / TRADITIONS OP THS CADDO. / BUPPAU) WOMAN. 75; lines 3716-3758 confidence: medium

  The girl hears her brothers' voices; she and the Wild-Cats flee into the forest, the brothers catch up angrily and intend to fight, not knowing the Wild-Cats because they are dressed like men; the sister asks them to leave and promises to return home.

  The brothers are angry at the Wild-Cat for taking the girl off, pursue them, and the father later searches for her.

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• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 15723-15818 confidence: medium

  Little-Eyes follows the enemy trail to their camp. War-dances and mourning occur, a great fire is made north of the village, and Black is set before it with hands and feet tied.

  Black is held captive by the enemy, and Little-Eyes identifies him as her lover, follows the enemy, and asks powers to help her rescue him.

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• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 15820-15911 confidence: medium

  The girl asks birds, Tirawa, the Moon, Mother-Earth, and the rising Sun to help her save or recover her lover, or give him courage for a warrior's death.

  The girl follows the war-party after her lover is captured and asks for help to recover him.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10312-10398 confidence: medium

  The hungry camp moves to hunt; after a quarrel, the young wife sits crying, follows someone who says 'Come with me,' reaches a stream, and enters a cave through the riverbank.

  The woman follows an unknown caller to a cave, Scalped-Man wants her to live with him, she tries unsuccessfully to escape, and her people cannot find her.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12718-12791 confidence: medium

  The section title and synopsis for 'Coyote Rescues a Maiden' state that a buffalo-attracting girl is carried off by buffalo, transformed into a ring, stolen back by Coyote with the aid of badger, fox, crow, hawk, and blackbird, and changed back into a maiden.

  The synopsis states that buffalo carry off the girl, transform her into a ring, and that the ring is carried home and changed back to a maiden.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 12794-12897 confidence: medium

  Coyote shoots at the buffalo without effect, throws away his bow and arrows, turns into a coyote, and runs away; the girl is hooked by the buffalo and carried off.

  The buffalo hook the girl and carry her away, and Coyote later travels toward the buffalo village to recover her.

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• Traditions of the Skidi Pawnee PEOPLE MARRY ANIMALS OR BECOME / ANIMALS. / MISCELLANEOUS. / IMPLEMENTS; lines 15328-15428 confidence: medium

  The summary of 'Black and White' states that Black is captured on a war-party; his sweetheart reaches the enemy village, finds kin, rescues him with their help, and Black returns in triumph, marries her, and becomes a great man, while White dies of shame and chagrin.

  The summary says Black's sweetheart refuses to return, reaches the enemy village where he is about to be tortured, finds kin, and effects his rescue; Black returns in triumph and marries her.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3442-3529 confidence: medium

  Two girls sleep on a specially built arbor; one points to a big bright star in the southeast and says she wishes it were her husband.

  A mortal girl wishes a star were her husband; the star hears the wish, takes her up to his home, refuses to return her, and she eventually lives with him.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4282-4379 confidence: high

  In 'Scalped-Man Loses His Wife,' a spirit associated with a cave or den by a creek seeks a woman, waits near the village, seizes a young girl, and carries her off.

  Scalped-Man seizes a young girl to make her his wife, but she escapes by deceiving him.

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• Traditions of the Skidi Pawnee TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178; lines 5906-6003 confidence: medium

  A wonderful buffalo bull with a white forehead spot lives near a village where young women disappear; a chief with a beautiful daughter announces that the bull's killer may marry her.

  Young women disappear, the chief's daughter is taken, and the boy kills the subterranean bull before finding the young girl in the cave.

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