Motif
Heroic fighter confronted by many at a ford
water
A motif of the Sacred Waters and Passage Through Water family. Every row below is a tagged passage; each rests on a quote in its source text.
328 occurrences
63 traditions
hindu (38) · greek (33) · roman (29) · islamic (17) · norse (14) · buddhist (13) · egyptian (13) · finnish karelian (10) · germanic (10) · native american northwest coast (9) · celtic (8) · native american northeast woodlands (8) · native american plains (8) · celtic irish (7) · greek roman (6) · native american southwest (6) · oceanic (5) · sufi (5) · estonian (4) · native american plateau (4) · sikh (4) · comparative (3) · confucian (3) · ethiopian christian (3) · finnic (3) · ganda (3) · hopi (3) · inca (3) · islamicate folklore (3) · mesopotamian (3) · taoist (3) · australian aboriginal (2) · bavili (2) · caucasian (2) · celtic welsh (2) · gnostic (2) · guiana amerindian (2) · japanese (2) · jewish christian (2) · kikuyu (2) · malay (2) · melanesian (2) · nahua maya inca (2) · shan (2) · shinto (2) · slavic (2) · african bantu (1) · andamanese (1) · basque (1) · chaco amerindian (1) · hawaiian (1) · hermetic (1) · jewish pseudepigrapha (1) · korean (1) · malagasy (1) · mangaian (1) · native american great lakes (1) · native american southeast (1) · samoan (1) · siberian (1) · tibetan buddhist (1) · vietnamese (1) · zoroastrian (1)
hindu
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14340-14513 confidence: medium
The descent is dark; golden-coloured birds fly up to heaven robed in waters, then descend again from the seat of Order and moisten the earth.
Golden-coloured birds fly up to heaven robed in waters and descend again to moisten the earth.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS / HYMN 5.) , THE RIGVEDA. AT; lines 32165-32325 confidence: medium
Agni is praised along with liberal Agnivesi Satri; the collected waters are asked to yield him plenty and powerful bright dominion.
The stanza asks the collected waters to yield plenty and bright dominion to Agnivesi Satri.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / IV, 119. / IV, 130. VEDA-STUDY J RULES FOR A SNATAKA. 1 49 / IV, 145- RULES FOR A SNATAKA. I 5 I; lines 14431-14578 confidence: high
An impure Brahmana must not touch a cow, a Brahmana, or fire, nor look at sky luminaries while impure; if he touches these, he must sprinkle water on sensory organs, limbs, and navel.
After touching forbidden beings or fire while impure, the person is instructed to sprinkle water on sensory organs, limbs, and navel.
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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
Rama brings Sita back with Sugriva's help, constructs a bridge over the sea, and consumes Lanka with arrows.
Rama constructs a bridge across the sea before the destruction of Lanka.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 4314-4385 confidence: medium
Other serpents propose becoming lightning-bright clouds to extinguish the sacrificial fire with showers, stealing the Soma vessel by night, biting people at the rite, or defiling the pure food.
Some serpents propose becoming lightning-bright clouds and pouring showers to extinguish the blazing sacrificial fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1239-1259 confidence: medium
Dhritarashtra delivers Draupadi, who is "plunged in the sea of distress" caused by gambling, like a boat tossed by tempestuous waves.
Draupadi's state is compared to a boat tossed about by tempestuous waves in a sea of distress.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX; lines 45625-45698 confidence: medium
The field fills with martial sounds; elephants rush like winged mountains; Arjuna shouts, pierces the elephant-force, and enters it like a Makara entering the deep.
The elephant-host is presented through images of winged mountains, mountain waves, the vast deep, and collapsing hills or mountains.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCVI / SECTION XCVII / SECTION XCVIII / SECTION XCIX; lines 15067-15117 confidence: medium
A water-fed Asura-fire blazes there while held fixed by celestials; the gods defeated foes there, drank Amrita, and deposited its residue.
The Asura-fire is described as fed by water, continually blazing, and held motionless by the fiat of the celestials.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 41284-41368 confidence: medium
Arjuna arrives after defeating the Samsaptakas, crossing lakes of blood with shaft-billows; his ape-banner blazes, and he is compared to the Sun and end-of-yuga fire scorching the Kurus.
Arjuna is described as crossing lakes of blood with waves and eddies made of shafts, and Karna is nearly overwhelmed in a Satyaki-ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22815-22838 confidence: medium
Friends, island-born Vyasa, Vidura, Sanjaya, well-wishers, and trusted attendants sprinkle cool water over the fallen king, fan him with palm leaves, rub him with their hands, and comfort him.
Companions and attendants restore Dhritarashtra with cool water, fanning, touch, and consolation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62443-62526 confidence: high
Daksha tells Shoma to bathe in Hiranyasarah in the Western ocean; Shoma bathes, performs oblations, is cleansed from sin, and the water becomes known as Prabhasa because he illumined it.
Shoma bathes in Hiranyasarah, performs oblations, cleanses himself from sin, and the water is thereafter called Prabhasa.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLX / SECTION CCLXI / SECTION CCLXII / SECTION CCLXIII; lines 50794-50866 confidence: medium
Tuladhara says the rice-ball is a worthy offering excluding animals, all rivers are as sacred as Saraswati, all mountains are sacred, the Soul is itself a Tirtha, and one need not wander to sacred places.
Tuladhara states that all rivers are as sacred as the Saraswati, all mountains are sacred, and the Soul itself is a Tirtha, while instructing Jajali not to wander for sacred places.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 28772-28855 confidence: medium
Kasyapa, holding the sacrificial ladle, tells Rama to go to the southern ocean and not remain in his dominion; Ocean creates Surparaka for Jamadagni's son, and Kasyapa gives the earth to Brahmanas and enters the forest.
Ocean suddenly creates the region called Surparaka on the other shore for Jamadagni's son.
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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 2548-2637 confidence: medium
Shikhandi cuts off Kritavarma's bow and wounds him; Kritavarma vomits blood and is compared to a red-streaked mountain after rain. Kritavarma then strikes Shikhandi, who is compared to a lordly tree with branches.
Kritavarma's bloody appearance is compared to a red-streaked mountain and to water from a jar; Shikhandi pierced with shafts is compared to a branching tree.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3277-3360 confidence: medium
The deity has ten arms, winkless eyes, and a blue throat from bearing the ocean-churning poison that could have destroyed the universe; he is Lord of Uma, origin of infinite forms, destroyer of the triple city of the Asuras, and chief of the Ganas.
The blue throat is attributed to bearing poison from the churned ocean, poison described as capable of destroying the universe if not borne.
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The Markandeya Purana Canto LXXXIX. / CANTO LXXXIX. / Canto XCL / CANTO XCI.; lines 27982-28041 confidence: medium
The hymn says the goddess alone has become the support of the world, subsists as earth, and fills the universe in the form of water.
The hymn says the goddess supports the world in the form of earth and fills the universe in the form of water.
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The Markandeya Purana CANTO VIT. / CANTO / Canto VIII. / CANTO Yin.; lines 2165-2276 confidence: medium
Visvamitra, great in austerities, arrives, sprinkles the fainting king with cold water, tells him to rise and give the desired fee, and becomes angry when the king swoons again.
Visvamitra sprinkles the unconscious king with cold water, after which the king recovers consciousness.
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The Ramayan of Valmiki Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun.; lines 21738-21906 confidence: medium
The procession reaches the Ganges below Śringavera, where Guha, Ráma’s dear ally and guardian of the land, dwells with friends and kinsmen.
The host reaches the Ganges, halts before crossing, and the local river ruler prepares either to block or allow passage.
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The Ramayan of Valmiki Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun.; lines 21738-21906 confidence: high
Bharat tells his lords to halt the army for rest so they can cross the sea-seeking flood the next day; he also wishes to pour funeral water from the auspicious Ganges for his glorified father.
Bharat wishes to pour a funeral stream from the auspicious Ganges for his deceased father.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22780-22932 confidence: high
Bharadvāja answers that Chitrakūṭa stands less than four leagues away; north is the Mandākinī, and between river and hill is Rāma’s leafy cot where the princely pair of brothers live; he tells Bharat to lead the army south.
The route to Rāma is marked by Chitrakūṭa mountain, the Mandākinī stream, woods, waterfalls, and a leafy cot between river and hill.
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The Ramayan of Valmiki Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned.; lines 23974-24121 confidence: medium
Bharata says Dasaratha died after Rama, Sita, and Lakshmana left to keep the vow; he asks Rama to pay water rites, since the gift from beloved hands remains fresh in the spirit-world.
Bharata asks Rama to perform water rites for Dasaratha and says offerings poured by the best-beloved hands remain fresh in the spirit-world.
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The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52409-52579 confidence: medium
Wind, red lightning, shaking mountains, rising waves, and uprooted seaside trees create a violent disturbance.
A violent disturbance of wind, lightning, waves, mountains, and trees precedes Garuḍ's appearance in fiery light.
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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: medium
Lanká lies in the southern ocean; Sítá is in a barred bower, guarded by monsters, and sad.
Sítá’s prison is located in Lanká beyond the southern ocean, which the Vánars must overleap to reach 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
Pampá is described with lotuses, Aśoka, blossoms, green banks, crystal waters, fish, tortoises, creepers, lilies, mangoes, peacocks, and supernatural beings including Gandharvas, Kinnars, Yakshas, snake-gods, and rovers of the night.
Pampá’s richly described waters and groves are the setting where Ráma’s grief over Sítá resurges and where he turns toward Sugríva.
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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: medium
“’Tis Vishṇu’s self who comes to storm / Thy city, clothed in Ráma’s form; / For ... no mortal hand / The ocean with a bridge has spanned.”
Malyaván says no mortal hand could have spanned the ocean with a bridge, linking the act to Ráma’s divine identity.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 6063-6131 confidence: high
Brahma, arriving with celestial beings, praises Bhagirath and says Sagar's sons have won bliss and heaven and will retain godlike rank as long as the ocean stands by the land.
Brahma says Sagar's sons have won heaven and tells Bhagirath to bathe and pour libations for his dead kin in Ganga's holy water.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 6063-6131 confidence: high
Brahma says Ganga will be called Bhagirathi from Bhagirath's name and Tripathaga because her waters fell from heaven and flow through earth and hell, glorifying three paths.
Ganga is named Tripathaga because her waters fell from heaven and flow through earth and hell, glorifying three paths.
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The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6134-6289 confidence: medium
After a thousand years, a gentle sage with staff and can, lord of the art of healing man, rises from the ocean.
The churned sea produces a healing sage, Apsarases, Sura, Uchchaihshravas, Kaustubha, and Soma.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57839-57896 confidence: medium
Time reports Brahma’s message: Rama/Vishnu had formed Brahma from a lotus from his navel while sleeping on the ocean, had undertaken preservation, destroyed Ravana to deliver mankind, and may now prolong his earthly stay or ascend to heaven.
Time’s message describes Rama/Vishnu sleeping on the ocean after destroying the worlds and forming Brahma from a lotus springing from his navel.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 60064-60122 confidence: low
The note reports Father Paolino's idea that Rama's exploit symbolized the sun's course, with Brahma as earth, Vishnu as water, and Vishnu's avatars as blessings brought by fertilizing waters.
The passage reports an allegorical interpretation in which Vishnu is water and his avatars are blessings brought by fertilizing waters.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 confidence: high
Namuchi and Vritra are demons slain by Indra; Vritra personifies drought and imprisons rain in the cloud.
Vritra is slain by Indra and is said to personify drought, imprisoning rain in the cloud.
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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.
Sugríva explicitly advises Ráma to cast a bridge across the sea because the enemy city’s walls are protected while the sea remains unbridged.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22350-22411 confidence: medium
Guha hears Bharat, tells kinsmen to awake, gather each boat upon the shore, and ferry all the army over.
Guha, described as monarch, supplies boats and servants so Bharat and his army can cross the Ganga.
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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 that even if the lady were in deepest hell or beneath the ocean’s swell, he would have followed and brought her back, as Hayagríva once freed the white Aśvatarí from hell.
The speaker claims he would have followed the Maithil lady into deepest hell or beneath the ocean and cites Hayagríva freeing the white Aśvatarí from hell.
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The Rámáyan of Válmíki, translated into English verse Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5160-5316 confidence: high
The speaker’s elder sister Satyavatí is married to Richíka; faithful to her dead husband, she follows him, is raised to heaven in human frame, and becomes a pure celestial stream.
Satyavatí follows her dead husband, is raised to heaven in human frame, becomes a pure celestial stream, and her waters purify the world.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2368-2472 confidence: medium
Sutra 39 says mastery of upward-life frees one from water, morass, and thorny places and grants ascension; the commentary notes a surface meaning of levitation-like powers.
The spiritual man is explicitly said to pass safely over the waters of death and rebirth, while mastery of upward-life frees one from dangers of water and morass.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN I44. 161 / NOTES. / MANDALA I, HYMN 144. 163 / NOTES:; lines 8179-8375 confidence: high
“I praise Agni who has three heads and seven rays (or reins) ... sitting in the lap of his parents ... who has filled ... all the lights of Heaven.”
Agni is seated with Heaven and Earth, fills heavenly lights, is found in water, and is identified with the Sun.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN I44. 161 / NOTES. / MANDALA I, HYMN 144. 163 / NOTES:; lines 8179-8375 confidence: high
Verse 4 says wise poets follow the track of the ageless one, protect him with their hearts, search the river while wishing to acquire him, and then the Sun becomes visible to them, to men.
Wise poets or priests follow Agni’s track, search the river for him, and the notes explain that they seek Agni in his proper dwelling in water.
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greek
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9516-9643 confidence: low
Cyanus is identified as deep blue glass-paste; shield zones were concentric bands of scenes; Fear occupied the center and Oceanus enclosed the whole.
The shield has Fear in the center and Oceanus enclosing the whole.
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Hesiod, the Homeric Hymns, and Homerica THE MARRIAGE OF CEYX / THE GREAT EOIAE / THE MELAMPODIA / AEGIMIUS; lines 4977-5022 confidence: high
Thetis threw her children by Peleus into a cauldron of water to learn where they were mortal; many perished before Peleus stopped her from throwing Achilles in.
Thetis throws her children by Peleus into a cauldron of water to learn where they are mortal, and Peleus intervenes to save Achilles.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3101-3196 confidence: medium
A branch of Oceanus flows through dark night; nine silver-swirling streams encircle earth and sea, while a tenth flows from a rock and is allotted to Styx.
A branch of Oceanus flows through dark night, with nine streams encircling earth and sea and a tenth stream flowing from a rock for Styx.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4706-4757 confidence: high
Anaurus, swollen by rain, "blotted out the grave and memorial of Cycnus" at Apollo's command, because Cycnus used to watch for and violently despoil rich hecatombs brought to Pytho.
Anaurus, swollen by a rain-storm, blots out the grave and memorial of Cycnus.
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Hesiod, the Homeric Hymns, and Homerica XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601 / FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS; lines 7586-7621 confidence: medium
Eumelus says Aegaeon was the son of Earth and Sea, dwelt in the sea, and was an ally of the Titans.
Aegaeon is described as born of Earth and Sea, living in the sea, and allied with the Titans.
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Hesiod, the Homeric Hymns, and Homerica XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601 / FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS; lines 7586-7621 confidence: medium
The author of the War of the Titans is said to be the first to tell that Heracles sailed across the sea in a cauldron.
Heracles is said to sail across the sea in a cauldron.
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Hesiod, the Homeric Hymns, and Homerica XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601 / FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS; lines 7586-7621 confidence: medium
Eumelus says Aegaeon was son of Earth and Sea, lived in the sea, and was an ally of the Titans.
Aegaeon is son of Earth and Sea, dwells in the sea, and allies with the Titans.
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Hesiod, the Homeric Hymns, and Homerica XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601 / FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS; lines 7586-7621 confidence: medium
A shield is described with dumb fish afloat, golden-faced, swimming and sporting through heavenly water.
A shield is described with fish swimming through heavenly water.
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Hesiod, the Homeric Hymns, and Homerica XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601 / FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS; lines 7586-7621 confidence: medium
Theolytus says Heracles sailed across the sea in a cauldron, and the passage says The War of the Titans first gave this story.
Heracles sails across the sea in a cauldron.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 25154-25200 confidence: medium
Maidens of the Troad bathe in the Scamander before marriage and pray to the river-god: “Receive thou, Scamander, my virginity.”
Maidens of the Troad bathe in the Scamander before marriage and pray to the river-god to receive their virginity.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I Q / VOL. I. R / VOL. I. T / VOL. I. U; lines 6188-6330 confidence: medium
Asopus, said to be son of Celusa and Poseidon, discovered the water of the river that later inhabitants called Asopus.
Asopus discovers the river water, and the river is later called by his name.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2100-2187 confidence: medium
The heroes depart on the third morning, reach the Acherusian headland, and the passage describes cliffs, plane trees, a cave of Hades with icy breath and rime, the Acheron outfall, a later Megarian naming tradition, and the heroes landing opposite the headland.
The narrator says the Acheron saved later Megarians and their ships when they were caught in a violent tempest.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2277-2362 confidence: medium
The ship passes the gentle river Parthenius, where the daughter of Leto cools her limbs in the waters after the chase before mounting to heaven.
The daughter of Leto cools her limbs in Parthenius’ waters after hunting and before mounting to heaven.
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The Extant Odes of Pindar FOR AGESIAS OF SYRACUSE, / WINNER IN THE MULE-CHARIOT-RACE. / FOR DIAGORAS OF RHODES, / WINNER IN THE BOXING-MATCH.; lines 1414-1514 confidence: high
An ancient story says that when Zeus and the other gods divided the earth, Rhodes was not yet visible but lay hidden in the briny depths; because Helios was absent, no land lot was drawn for him.
Rhodes is hidden in the briny depths during the divine allotment of land, then is seen growing from the sea and sent up to the light as Helios' possession.
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The Extant Odes of Pindar FOR ALKIMIDAS OF AIGINA, / WINNER IN THE BOYS' WRESTLING-MATCH. / FOR SOGENES OF AIGINA, / WINNER IN THE BOYS' PENTATHLON.; lines 4752-4871 confidence: medium
The city is described as a song-loving home of the sons of Aiakos; successful deeds enter the Muses' stream, while deeds without song fall into darkness unless Mnemosyne grants recompense through voice and verse.
The passage uses stream images for song and praise and a wave image for death.
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The Iliad ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES. / BOOK XXI. / ARGUMENT.; lines 19554-19691 confidence: high
Achilles kills the fainting youth with a sword in the neck, casts the corpse into the stream, and taunts Lycaon that fish and water creatures will feed on him instead of his mother mourning him.
Achilles sends Lycaon's corpse into Scamander and says fish and monsters will feed on it; Asteropeus' corpse is later washed by the flood and eaten by eels and fish.
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The Iliad ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES. / BOOK XXI. / ARGUMENT.; lines 19554-19691 confidence: high
Scamander is provoked as a raging god and violated flood; Asteropeus, son of Pelagon and of Axius' divine stream lineage through Peribaea, advances from the flood with two spears to avenge the waters choked with dead.
Scamander is provoked as a raging god and later says his streams are choked with dead bodies and cannot flow to the sea.
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The Iliad ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES. / BOOK XXI. / ARGUMENT.; lines 19554-19691 confidence: medium
Achilles strips the dead warrior's armor and boasts that those who strive with sons of Jove meet this fate; he contrasts river descent with his own descent from Peleus, Aeacus, and Jove, and says waters and Ocean fear Jove's thunder.
Achilles says rivers, Achelous, the sea, and Ocean fear the thundering voice of Jove.
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The Iliad CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1471-1552 confidence: medium
Homer's verse is described as easy as if transcribed from the Muses' dictation, vigorous like a trumpet, and rolling like a plentiful river or tide.
Homer's verse is compared to a plentiful river and a tide that bears the hearer away.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 5684-5812 confidence: high
Tydides ranges through Greek and Trojan ranks, drives armies back, and is compared to torrents and rain that overwhelm fields, bridges, harvests, and vineyards.
Tydides' attack is expressed through similes of destructive waters and a wounded lion killing among flocks.
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The Iliad The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 1079-1154 confidence: medium
The passage imagines Homer’s immortal spirit in another heaven looking down on later nations making pilgrimages to a fountain caused to flow by his magic wand and seeing later great works brought into being by his songs.
Later nations are imagined as making pilgrimages to a fountain that Homer’s magic wand caused to flow, representing the continuing source of works generated by his songs.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25077-25187 confidence: medium
“like a rock unmovd” that braves “tempest” and “rising waves.”
The poetic excerpt compares immovability to a rock braving tempest and waves.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25189-25329 confidence: medium
The note says Oceanus hears Prometheus's lamentations and comes from the depths of the sea to comfort him.
Oceanus hears Prometheus's lament and comes from the sea depths to comfort him.
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The Iliad THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON. / BOOK XII. / ARGUMENT. / THE BATTLE AT THE GRECIAN WALL.; lines 11778-11898 confidence: high
Neptune, Apollo/Phoebus, Jove, rivers from Ida, rain, sea, and the ocean god's trident destroy the rampart; afterward sand smooths the place, no fragment remains, and the rivers return to their old bounds.
Diverted rivers, rain, sea, and divine action destroy the rampart; afterward no fragment remains and the rivers roll again in their old bounds.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1426-1563 confidence: medium
Pasiphae loves a bull sent from the sea by Poseidon and gives birth to the Minotaur.
Pasiphae loves a bull sent from the sea by Poseidon and gives birth to the Minotaur.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 11341-11455 confidence: high
Ino threw Melicertes into a boiling cauldron, then carried the dead child and leapt into the deep.
After Ino leaps into the deep with Melicertes, the passage gives them maritime names and says they aid storm-tossed mariners.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, U / VOL. I. Y / VOL. I. Z / VOL. I. AA; lines 13457-13589 confidence: medium
The ground becomes barren on Alcmaeon’s account; an oracle orders him to go to Achelous and stand another trial on the river bank. He goes to Oeneus, then the Thesprotians, then the springs of Achelous, where he is purified, receives Callirrhoe, and colonizes silt-formed land.
Alcmaeon is told to go to Achelous and is purified at the springs of Achelous; an editorial note observes that Achelous is conceived partly as a river and partly as a god.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1950-2039 confidence: high
Proteus recounts Ajax's wreck at Gyrae, his boast that the gods could not drown him, Neptune's splitting of the rock with a trident, and Ajax's drowning in salt water.
Ajax claims the gods cannot drown him; Neptune responds by splitting the rock and Ajax drowns in the sea.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2289-2384 confidence: medium
Calypso is at her loom in a cave with a hearth fire, cedar and sandalwood smoke, surrounding trees, nesting birds, grapevine, four running streams, violets, and herbage; Mercury admires the place.
Calypso’s island cave is described with hearth fire, fragrant wood smoke, trees, birds, grapevine, streams, flowers, and divine attractiveness.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4783-4874 confidence: medium
At sunset the ship reaches Oceanus and the land and city of the Cimmerians, a place of mist, darkness, and unpierced by sunlight; the crew beaches the ship and follows Oceanus to Circe's indicated place.
The voyagers sail to Oceanus and the Cimmerian land, a place of mist, darkness, and no sunlight, before summoning the dead.
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The Odyssey BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11059-11172 confidence: medium
Irrigation near Trapani is described as water drawn from wells by a mule turning a bucket wheel.
The notes describe irrigation water drawn from wells and a river flowing with salt water, interpreted as tidal.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24483-24572 confidence: high
The souls march in scorching heat to the barren plain of Forgetfulness, without trees or verdure, and camp by the river of Unmindfulness, whose water no vessel can hold.
Souls must drink water from the river of Unmindfulness, and as each drinks he forgets all things before birth.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5857-5941 confidence: high
The souls travel in scorching heat to the plain of Forgetfulness, rest by the river Unmindful, and drink water that causes total forgetfulness if drunk beyond the required amount; Er is prevented from drinking.
The river Unmindful requires a drink, and excessive drinking makes a soul forget all things before being driven to birth.
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roman
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 9833-9950 confidence: high
"Hic Venus, indigno nati concussa dolore, / dictamnum genetrix Cretaea carpit ab Ida"
The herb from Cretan Ida is placed in water with ambrosial and panacean substances, after which the arrow falls out and Aeneas' pain, bleeding, and weakness end.
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Fasti LIBER III. / NOTES: / LIBER IV. / NOTES:; lines 8089-8209 confidence: medium
Cybele and Celaenae are identified as mountains in Phrygia; the Maeander is said to rise on Celaenae's summit and the Marsyas nearby.
The passage identifies Cybele and Celaenae as Phrygian mountains and discusses rivers associated with that geography.
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Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 11068-11099 confidence: medium
The Dialis wife says that until the Tiber carries Vesta's purifications to the sea, she may not comb her shorn hair with boxwood, cut nails with iron, or touch her husband.
Vesta's purifications must be carried by the Tiber into the sea before restrictions end and the daughter's wedding is recommended.
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Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 11326-11452 confidence: medium
Panope and a hundred sisters receive the pair unharmed and bear them gently through their watery realm.
Panope and her sisters receive Ino and Melicertes unharmed, and Carmentis later prophesies their divine sea-related identities.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6835-6903 confidence: medium
Juno, daughter of Saturn, snaps the hawser, and the ship separates from its cable and runs out on the ebbing tide.
Turnus is unwillingly borne away from battle by ship, wind, tide, and sea toward Daunus' city.
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The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1916-1995 confidence: high
The sea roars on rocks, channels boil, and Anchises identifies the danger as Charybdis from Helenus' prophecy; Palinurus steers left, the ships are lifted and dropped, and cliffs cry out three times.
The encounter with Charybdis features roaring water, boiling channels, violent waves, and a prophesied maritime danger that the fleet must row away from.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5518-5602 confidence: medium
The Queen is fashioned pale with death’s shadow, borne by waves and north-west wind; the mourning Nile opens his folds to receive conquered people into his streams.
The Queen is shown pale with death’s shadow, carried by waves and wind, opposite the mourning Nile receiving conquered people into his streams.
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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 4862-4943 confidence: high
Umbro, Marruvian priest sent by King Archippus, wears olive leaves, charms vipers and water-snakes, but cannot heal a Dardanian spear wound with charms or herbs; woods and waters weep for him.
Umbro is a priest who can use charm and touch on vipers and water-snakes, but his charms and herbs do not heal a Dardanian spear wound.
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The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7534-7584 confidence: high
Metabus reaches lonely woodland while enemies surround him, and the rain-swollen Amasenus foams with overflowing banks.
A flooded river blocks the fleeing father, who sends the infant across by tying her to a spear and casting it over the waters.
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The Metamorphoses of Ovid, Books I-VII BOOK THE THIRD. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4913-5002 confidence: medium
Semele requests an unnamed favor; Jupiter replies, 'Make thy choice, thou shalt suffer no denial,' and invokes the Stygian stream as witness.
Jupiter makes his promise by invoking the majesty of the Stygian stream, described as the dread and god of the gods.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: high
Phyllius grants the boy birds, a tamed lion, and a subdued bull, but refuses the final request; the boy leaps from a rock, becomes a swan, and Hyrie dissolves in tears to form a lake.
Hyrie dissolves in tears and forms a lake named after her.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: medium
At Pirenian Ephyre, ancient people said that in early ages mortal bodies were produced from mushrooms springing from rain.
Ancient people at Ephyre are said to have taught that early mortal bodies were produced from mushrooms springing from rain.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: medium
The Ialysian Telchines have eyes that corrupt everything by looking, and Jupiter thrusts them beneath his brother's waves.
The Telchines' eyes corrupt by looking, and Jupiter thrusts them beneath the waves.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11572-11581 confidence: medium
Footnote 73 identifies Polypemon as Procrustes, slain by Theseus, and states that Halcyone, daughter of Scyron's son, was thrown into the sea by her father and changed into a kingfisher.
Halcyone is thrown into the sea by her father because of incontinence and then changed into a kingfisher.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4522-4606 confidence: high
Herodotus' story: Psammeticus receives an oracle that brass men from the sea will restore him; Ionian soldiers with brass arms arrive, and he recovers his throne with their help.
Psammeticus is told he will be restored by brass men from the sea; Ionian soldiers in brass armor arrive and help him recover his throne.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4687-4786 confidence: medium
A note says ceremonial sprinkling before transformation appears among offended goddesses in classical mythology and compares this with a transformation episode involving Beder and Queen Labè in the Arabian Nights.
A translator note describes ceremonial sprinkling before transformation by offended goddesses and compares it with a supernatural transformation tale.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11895-11971 confidence: medium
The infection comes into fountains and lakes; many serpents wander over uncultivated fields and taint rivers with venom.
The passage describes infected waters, rotting carcasses, corrupted air, unquenchable thirst, and deaths in or near water sources.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2389-2453 confidence: medium
Syrinx rejects Pan's suit, flees through pathless places, reaches the sandy river Ladon, is stopped by the waters, and prays to her watery sisters to change her.
Syrinx's flight is stopped by the river Ladon, where she invokes the Naiads and is changed into reeds.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: medium
Tiresias is famed for unerring answers. Liriope, encircled and violated by Cephisus's waters, gives birth to Narcissus. Asked whether Narcissus will reach old age, Tiresias answers that he will if he never recognizes himself; later events confirm the prophecy.
Cephisus encloses Liriope in his stream and waters, offers violence to her, and Liriope later bears Narcissus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6855-6931 confidence: medium
Iris purifies Juno with sprinkled water; Tisiphone departs with a bloody torch, blood-red cloak, twisted snakes, and the attendants Mourning, Fright, Terror, and Madness.
After Juno returns from the underworld, Iris purifies her by sprinkling water before she enters heaven.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7081-7175 confidence: medium
Phryxus and Helle flee by ship; Helle dies during the passage; Athamas kills Learchus and pursues Ino, who leaps with Melicerta from a rock into the sea; Ino and Melicerta are said to become sea deities, and Melicerta is linked with worship, child sacrifice, and games.
Phryxus and Helle flee by ship and Helle dies in the sea passage; Ino and Melicerta flee to the sea and are said to have become sea deities.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7298-7393 confidence: high
Danaë is confined after Acrisius hears a prophecy about her child; Jupiter is said to seduce her as a shower of gold, while a rationalizing account says Prœtus bribed guards with gold; Danaë bears Perseus, and mother and child are exposed in a boat, reach Seriphus, and are received by Polydectes.
Danaë and Perseus are placed in a boat at the mercy of the waves, cast ashore near Seriphus, and received by Polydectes.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9935-10029 confidence: high
The Cyclop pursues and hurls a fragment torn from the mountain; even the extreme angle of the rock completely crushes Acis.
Acis is crushed by a rock, after which his blood becomes water and he emerges as a horned youth before being identified as a river retaining his name.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE TWELFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8398-8452 confidence: high
Neleus is described as son of Neptune, who assumed the form of the river Enipeus to deceive Tyro, daughter of Salmoneus.
Neptune assumes the form of the river Enipeus in order to deceive Tyro.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION.; lines 5878-5963 confidence: high
Fable summary: Bacchus punishes the Thracian women and leaves Thrace; intoxicated Silenus is brought to Midas, Midas returns him to Bacchus, receives the gold-touch favor, suffers from it, and later bathes in the Pactolus, giving the river golden sands.
The fable summary states that Midas is ordered to bathe in the Pactolus and communicates his power to the stream, after which it has golden sands.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9401-9443 confidence: medium
Aurora, intent on her own sorrows, sheds tears of affection and sprinkles them as dew over the world.
Aurora sheds tears of affection and sprinkles them in dew over all the world.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE NINTH.; lines 2152-2232 confidence: medium
Acheloüs conceals his rustic features and mutilated horn among the waves; the head injury is covered with willow branches or reeds.
Acheloüs hides his rustic features and mutilated horn in the waves, and the head injury is covered with willow branches or reeds.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11563-11661 confidence: medium
Some writers say Turnus set Aeneas' ships on fire and a tempest extinguished the flames; the note says Virgil may have originated the fiction and Ovid closely followed him.
The explanation reports that a tempest arose and extinguished the flames after Turnus set Aeneas' ships on fire.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7276 confidence: high
Æsacus hurls himself from a wave-worn rock into the sea; Tethys pities him, receives him softly, covers him with feathers, and prevents him from obtaining the death he seeks.
Æsacus attempts to die by leaping into the sea after Hesperie’s death, but Tethys prevents the death and transforms him with feathers into a diving bird.
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islamic
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1301-1350 confidence: medium
Abdshems/Saba made a vast mound or dam as a reservoir for mountain water, for inhabitants, land-watering, and keeping the subjected country in awe through mastery of water.
The dam is built to collect mountain water for inhabitants and agriculture, and also to keep the subjected country in awe by mastery of the water.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11721-11782 confidence: high
Their reward is pardon from the Lord and gardens where rivers flow, remaining there forever.
The rewarded receive pardon from the Lord and gardens with rivers in which they remain forever.
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The Koran (Al-Qur'an) CHAPTER LX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35949-36032 confidence: high
God will forgive sins, introduce believers into gardens through which rivers flow and perpetual habitations, and grant assistance and speedy victory.
Forgiven believers are promised entry into gardens through which rivers flow and perpetual habitations.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 confidence: medium
Mary conceives, retires to a distant place, experiences childbirth pains near a palm-tree, wishes she had died and been forgotten, and is told from beneath her not to grieve because God has provided a rivulet beneath her.
Mary experiences childbirth pains near a palm-tree and is told that God has provided a rivulet beneath her.
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The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28143-28208 confidence: high
At the water of Madian, Moses finds men watering flocks and two women holding their sheep back; the women say they must wait until the shepherds leave because their father is old.
Moses reaches the water of Madian, encounters shepherds and two women with sheep, and waters the women's flock for them.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXIX. / ENTITLED, THE INFALLIBLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36754-36875 confidence: high
When the water of the deluge rose, the speaker says the addressed people were carried in an ark that swam on it, so the event would be a memorial.
The deluge rises and the addressed people are carried in an ark that swims on the water, with the event made a memorial.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40263-40374 confidence: high
"Rock, whence Moses produced water"
The index states that Moses produced water from a rock.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40263-40374 confidence: high
"Salsabil, a fountain in paradise"
Salsabil is identified as a fountain in paradise.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10088-10219 confidence: medium
God speeds ships on the sea for people to seek His abundance; during misfortune at sea only God remains, and after He brings people safely to dry land they distance themselves from Him.
God speeds ships in the sea, remains present when misfortune at sea occurs, brings people safe to dry land, and then they distance themselves from Him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10502-10646 confidence: medium
Solomon has the throne altered to test the queen’s guidance; she says it is as though it were the same. She enters the palace, mistakes the glass pavement for a lake of water, is told it is glass, and declares submission to God with Solomon.
The queen mistakes the glass palace for water, learns it is glass, and then declares her sin and submission to God with Solomon.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12642-12768 confidence: high
Noah is told by revelation that no more will believe except current believers; he is commanded to build the Ark under divine oversight and not plead for those to be drowned.
Evildoers are said to be destined for drowning, the earth’s surface boils up, waves surround the Ark, and Noah’s son is drowned after refusing to embark.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12642-12768 confidence: high
The Ark moves amid waves like mountains; Noah calls his son to embark, but the son seeks a mountain against the water, and a wave separates them so he is drowned.
Noah’s son says he will take refuge on a mountain from the water, but Noah says no one is secure from God’s decree except by mercy, and the son is drowned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19679-19788 confidence: medium
Saul marches with his forces and says God will test them by a river; those who drink are not of his band, except one hand-drink, and most drink.
Saul’s forces are tested at a river; those who drink are excluded except for a permitted handful, and only a few pass.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high
Mary conceives and retires; birth pangs come by a palm-tree. A voice tells her not to grieve, points to a streamlet at her feet, tells her to shake the palm for dates, and instructs her to observe silence.
During Mary's birth pangs beside the palm-tree, she is told of a streamlet at her feet and instructed to shake the tree for fresh dates.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7693-7858 confidence: high
Job is told to stamp with his foot, producing something cool for washing and drinking.
Job is told to stamp with his foot, and the resulting cool substance is for washing and drinking.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8862-9028 confidence: high
Water is sent down from Heaven, settled on earth, and used to cause gardens of palms and vineyards with fruits to spring forth.
Water sent down from Heaven settles on earth and causes gardens, fruits, and food sources to grow.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8862-9028 confidence: medium
The Son of Mary and his mother are appointed as a sign and given a lofty, quiet abode watered with springs.
The Son of Mary and his mother are appointed as a sign and placed in a lofty, quiet place watered by springs.
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norse
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Corpus Poeticum Boreale, Volume 1 XXXIV INTRODUCTION. / INTRODUCTION. / VOLUME I. / FINAL READINGS. CXXV; lines 5676-5775 confidence: medium
The Rhine shall possess the strife-begetting treasures of the heroes, the Anses' ransom, the heritage of the Hniflungs.
The Rhine is said to possess the heroes' strife-begetting treasures, ransom, and heritage.
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Heimskringla; Or, The Chronicle of the Kings of Norway ENDNOTES: / HARALD HARFAGER'S SAGA. / HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS.; lines 2178-2262 confidence: medium
At Yule at Hlader, Bergljot gives birth to a boy; King Hakon pours water over him, gives him his own name, and the boy later becomes a mighty and able earl.
At Yule, Bergljot bears a boy; King Hakon pours water over him, gives him his own name, and the child later becomes a mighty earl.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF HAKON HERDEBREID (HAKON THE BROAD-SHOULDERED) (1) / PRELIMINARY REMARKS. / MAGNUS ERLINGSON'S SAGA. / PRELIMINARY REMARKS.; lines 31293-31390 confidence: high
In spring Erling searches for former friends of Markus marauding in northern Viken, sends spies, finds them in a harbour, captures Frirek Keina and Bjarne the Bad, while Onund and Ornolf escape; Frirek is bound to an anchor and thrown overboard, and Bjarne is hanged.
Frirek Keina is bound to an anchor and thrown overboard; the skaldic stanza repeats that he was fastened to an anchor and cast into the Sound.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2942-3047 confidence: high
Utgard-Loki explains the hidden identities of the contests: Logi as wild fire, Hugi as thought, the drinking horn as connected to the ocean, the cat as the Midgard snake, and Elli as old age.
The cat lifted by Thor is revealed as the Midgard snake encircling the world, which Thor nearly pulled out of the sea.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 7085-7194 confidence: medium
The gods dress festively and proceed to Ægir's feast; thereafter they celebrate harvest home in his coral caves.
The gods attend Ægir's feast and are said thereafter to celebrate harvest home in his coral caves.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 7085-7194 confidence: high
Ægir rules the sea with treacherous Ran; both are considered cruel by northern peoples who suffer from the surrounding sea, fiords, and ship losses.
Ægir and Ran rule the sea, are considered cruel, and the sea is said to swallow viking ships and crews.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10667-10774 confidence: medium
A third version says Gudrun is not drowned but is borne by waves to Jonakur’s land, becomes his wife, bears Sörli, Hamdir, and Erp, and recovers Swanhild.
A third version says Gudrun is not drowned but is borne by waves to Jonakur’s land, where she becomes his wife and has sons.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9748-9860 confidence: medium
Regin prompts Sigurd to ask for a war-horse; Gripir is ordered to let him choose one, and Sigurd meets a one-eyed grey-and-blue stranger who tells him to drive the horses into the river and choose the one that best breasts the tide.
Sigurd is instructed to drive the horses into a river and select the one that can best breast the tide.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11342-11475 confidence: high
Helgé summons witches named Heid and Ham and orders them to use incantations to raise a tempest that even Ellida cannot survive; accompanying verse describes darkness, thunder, lightning, and boiling ocean.
Helgé orders witches to stir up a tempest that even Ellida should not survive, so that all aboard will perish.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12651-12759 confidence: medium
Magni, Thor’s son, shows strength at three hours old by lifting Hrungnir’s leg from Thor; Thor’s appetite at Thrym’s feast is compared with Mercury’s first meal; Thor’s crossing of Veimer is compared with Jason wading across a torrent on the way to Pelias to recover his father’s throne.
Thor crosses the swollen tide of Veimer, and Jason wades across a torrent on his way to recover possession of his father’s throne.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 confidence: medium
Nott, daughter of Norvi, is given a dark chariot drawn by Hrim-faxi, whose mane scatters dew and hoarfrost on the earth.
Nott's dark chariot is drawn by Hrim-faxi, whose mane scatters dew and hoarfrost over the earth.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2123-2236 confidence: high
The hollow left by Gefjon's removed land fills with water to become Lake Mälar; Gefjon marries Skiold, becomes ancestress of the royal Danish Skioldungs, and founds Hleidra or Lethra, a principal place of sacrifice.
The hollow left behind by Seeland fills with water to become Lake Mälar, and the lake indentations are said to match Seeland's headlands.
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The Poetic Edda NOTES / REGINSMOL / THE BALLAD OF REGIN / INTRODUCTORY NOTE; lines 14111-14290 confidence: high
Regin says Othin, Hnir, and Loki came to Andvari's waterfall; Andvari was a dwarf who dwelt long in the waterfall in pike shape among many fish.
Andvari lives in the waterfall as a pike, Otr goes into the fall in otter shape, and Fafnir is later described as being in dragon shape.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER LIII. / HOW OTKELL RODE OVER GUNNAR. / CHAPTER LIV. / THE FIGHT AT RANGRIVER.; lines 5992-6127 confidence: medium
Gunnar rides to Rangriver and the ford at Hof; women are at the milking-post, and flat stones covered with mud lie on the path to the ford.
Gunnar confronts a group of riders at the ford on Rangriver and defeats multiple attackers there before Kolskegg joins.
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buddhist
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) TABLE OF THE EI( / MERITORIOUS CONSCIOUSNESSES. / TY-NINE CONSCIOUSNESSES. / INDETERMINATE CONSCIOUSNESSES.; lines 25300-25391 confidence: medium
When conception-consciousness ceases, a similar existence-substratum-consciousness arises; it "repeats itself, as does the stream of a river" and continues during dreamless sleep and similar occasions.
The existence-substratum-consciousness is explicitly said to repeat like the stream of a river.
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Buddhist birth stories; or, Jataka tales, Volume 1 SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 874-988 confidence: medium
The drum summons a fourfold army, the milk-bowl produces a mighty river that traps the king’s forces, and the hatchet brings the king’s head to the man’s feet.
Pouring out the milk-bowl creates a mighty river in which the enemy multitude sinks and cannot escape.
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Jataka tales THE MERCHANT OF SERI / THE TURTLE WHO COULDN'T STOP TALKING / THE OX WHO WON THE FORFEIT / THE SANDY ROAD; lines 608-698 confidence: high
“There must be water somewhere below, or that grass would not be there.”
A tuft of grass in the desert is treated as evidence of water below, leading to digging, breaking rock, and the filling of the well.
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Jataka tales THE MERCHANT OF SERI / THE TURTLE WHO COULDN'T STOP TALKING / THE OX WHO WON THE FORFEIT / THE SANDY ROAD; lines 608-698 confidence: medium
The men drink, water the oxen, bathe, split spare yokes and axles for firewood, cook rice, rest, and set a flag on the well for travelers to see.
After water is found, the men set a flag on the well so travelers can see it.
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The Giant Crab, and Other Tales from Old India THE MONKEYS AND THE GARDENER / THE GOBLIN AND THE SNEEZE / THE GRATEFUL BEASTS AND THE UNGRATEFUL PRINCE / THE GOBLIN IN THE POOL; lines 1336-1394 confidence: high
A horrible goblin lives in a forest pool; he is large, black, monkey-like, sharp-toothed, has gills instead of a nose, and cannot leave the water.
The goblin lives in the pool, cannot leave the water, and kills creatures that enter it.
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The Giant Crab, and Other Tales from Old India THE MONKEYS AND THE GARDENER / THE GOBLIN AND THE SNEEZE / THE GRATEFUL BEASTS AND THE UNGRATEFUL PRINCE / THE GOBLIN IN THE POOL; lines 1336-1394 confidence: medium
The man pulls up a long reed from the bank, cuts off its ends, puts one end in the water, and sucks water through it into his mouth.
The man drinks safely by using a reed as a tube, and the monkeys imitate him to avoid entering the pool.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I VISAVANTA-JATAKA. / KUDD AL A- J AT AK A . / VARANA-JATAKA. / SACCAMKIRA-JATAKA.; lines 11063-11138 confidence: medium
Wise bystanders ask what service he had rendered to the king; the Bodhisatta tells the whole story and says that by rescuing the king from the torrent he brought this woe on himself.
The Bodhisatta says that rescuing the king from the torrent brought his later suffering upon him.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III J. III. 5 / SILAVIMAMSA-JATAKA. / KOKALIKA-JATAKA. / RATHALATTHI-JATAKA,; lines 4962-5059 confidence: medium
Hunters give a husband and wife a roasted lizard to eat; the man sends his wife for water, eats the whole lizard, and says it ran away. She replies that nothing can be done with a roast lizard that runs away.
The husband and the prince each send the woman to fetch water before eating the roasted lizard themselves.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IX / THE CONSECRATING OF ABHAYA / CHAPTER X / THE CONSECRATING OF PANDUKABHAYA; lines 7566-7707 confidence: high
At age seven, when his uncles seek to kill him among boys playing in a pond, the boy habitually hides by diving into a hollow tree standing in the water with its opening concealed under water.
The boy survives by diving into a pond and hiding in a hollow tree whose opening is concealed below the water.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XVI / CHAPTER XVII / CHAPTER XIX / THE COMING OF THE BODHI-TREE; lines 10474-10617 confidence: medium
The appointed noble persons raise the tree; the king descends into water up to his neck, sets it on the ship, brings the theri aboard, and tells Maharittha: "Three times have I worshipped the great Bodhi-tree by (bestowing) kingship."
The Bodhi-tree is placed on a ship, crosses the sea amid miraculous signs, and arrives at Jambukola.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXIV / THE ELEVEN KINGS / CHAPTER XXXV / THE TWELVE KINGS; lines 16208-16345 confidence: high
The elephant sheds tears, breaks the posts to which it is chained, breaks into the palace room where the king sits, carries him on its back to Mahatittha, makes him board a ship for the western shore, and itself goes toward Malaya.
Ilanaga is sent by ship to the western shore, stays three years away, then raises an army, sails to Rohana, assembles forces, and marches toward battle.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) VASALASUTTA. 23 / HEMAVATASUTTA. 25 / HEMAVATASUTTA. 27 / ALAVAKASUTTA. 29; lines 9001-9102 confidence: medium
Alavaka asks how one crosses the stream of existence and the sea, conquers pain, and is purified.
Alavaka asks how one crosses the stream and sea, conquers pain, and is purified; the Buddha answers with faith, zeal, exertion, and understanding.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) NISSAGGIYA PAA1TTIYA DHAMMA. / PAJTITTIYA RULES INVOLVING FORFEITURE. / PAA1TTIYA DHAMMA. / SEKHIYA DHAMMA.; lines 4128-4334 confidence: medium
Rules say not to ease oneself standing unless sick, and not to ease oneself or spit on growing grass or into water.
The passage forbids easing oneself or spitting on growing grass or into water.
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egyptian
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 848-939 confidence: high
Two versions of the chapter are said to prove the composition older than its papyrus; the cosmogony describes Rā evolved from primeval water by Khepera pronouncing his own name and contrasts this with other cosmogonies involving Ptah and Khnemu.
Rā is said to be evolved from a primeval abyss of water by Khepera, who brings the event about by pronouncing his own name.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK / REMARKS; lines 1921-1992 confidence: medium
Three dervish shekhs, Bedawi, Erfa'i, and Desuki, go to Baghdad for a jar of water of Paradise from Derwisha Bint Bari; Desuki commands the earth to swallow her progressively until she orders a servant to bring the water.
The dervish story recounts holy shekhs traveling to ask for a jar of water of Paradise.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / I I I I / C30 I I I / CHAPTER X.; lines 6392-6609 confidence: medium
The great god journeys through the city in his boat; divine sailors convey him; he takes his place in the water; water-dwellers use weapons and spring into life at the sound of the sailors’ work.
Water-dwelling beings use weapons and spring into life at the sound of the divine sailors’ work in the boat of Ra.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / III I I I / I I I I / CHAPTER XII.; lines 8076-8388 confidence: medium
"this great god is born in his form of Khepera in this Circle, and Nut and Nu are in this Circle for the birth of this great god"
The great god comes forth into the pool of Nu and takes his place in the body of Nut, with Nut and Nu present for his birth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CHAFPER VII / THE OLDEST COMPANY OF THE GODS AND / THE FIRST EIGHT GODS 283 / KEKUI AND KEKUIT 285; lines 11990-12066 confidence: medium
Kekui and Kekuit are said to have been gods of Elephantine, with attributes identified with Khnemu and Sati; this is explained as a result of viewing them as personifications of Hapi, whose hidden fountains lay beneath rocks at Elephantine.
Kekui and Kekuit are linked with Hapi, whose hidden fountains are said to lie beneath rocks at Elephantine.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NAMES OF OSIRIS / Q III / CHAPTER XI / ISIS AND OSIRIS 187; lines 10903-10985 confidence: medium
At a banquet, Typho offers the chest to whoever fits it; Osiris lies down in it, and the conspirators close it, nail it shut, and pour melted lead over it.
After Osiris is shut in the chest, the conspirators carry it to the river and convey it to the sea through the Tanaitic mouth of the Nile.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB 95 / SEB 97 / SEB AND NUT / SEB AND NUT; lines 5394-5592 confidence: high
Forms in papyri refer to the Night-sky; Nut is the female counterpart of Nu, represents the watery abyss from which all things came, and forms the celestial Nile on which the Sun sails by day and night.
Nut is said to represent the great watery abyss out of which all things came.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB 95 / SEB 97 / SEB AND NUT / SEB AND NUT; lines 5394-5592 confidence: medium
Nut appears in a Hathor-like form as a woman standing in a sycamore tree and pouring water from a vase for souls of the dead; the sycamore tree of Nut is mentioned in Book of the Dead chapter lix.
Nut appears in a sycamore tree pouring water from a vase for souls of the dead who come to her.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10852-10943 confidence: medium
On the second of Nisan the priest goes to the Euphrates at the first hour of night, puts on the prescribed vestment, takes river water in his hand, enters Bel's presence, and recites a long hymn.
The priest takes Euphrates water in his hand before entering Bel's presence and reciting the hymn.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 13157-13239 confidence: medium
Genesis cosmology is said to have roots in Eridu; Eden is placed in the Babylonian plain watered by Tigris and Euphrates; the Babylonian Deluge story is called the parent of the Hebrew account; dispersal of mankind is placed at Babylon.
The passage says the Old Testament places the first home of mankind in Eden, the Babylonian plain watered by the Tigris and Euphrates.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 13157-13239 confidence: medium
Old Babylonian traditions in Genesis are said to have gone west early; the passage names the watery deep, victory over Tiamât the dragon of chaos, Babylonian learning in Canaan, and a sea in Solomon's temple as a symbol of Persian Gulf beliefs.
The passage identifies the sea in Solomon's temple as a symbol of beliefs originating by the Persian Gulf.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 7798-7881 confidence: medium
Hades "still continued to be a land of darkness," though "the waters of life gushed up from below the golden throne" of its spirits.
The passage describes waters of life gushing up from below the golden throne of spirits in Hades.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5968-6048 confidence: medium
Seb flees with cobra fire upon him; the gods advise bringing Ra’s lock to heal him; the magic lock is brought, the fire departs, and later the lock is purified in the lake, becomes a crocodile, and becomes Sebek.
The lock is cast into the great lake for purification, becomes a crocodile, goes to the water, and becomes Sebek.
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finnish karelian
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 338-431 confidence: high
Water is second only to air in reverence; Finland has sacred lake and river names, some Finlanders offer goats and calves to sacred waters, and Ugrian clans sacrifice reindeer to the river Ob.
The passage describes sacred lakes and rivers, offerings of goats, calves, and reindeer, and a taboo against cutting vegetation near a revered rivulet.
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Kalevala: The Epic Poem of Finland INTO ENGLISH / DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED.; lines 72-152 confidence: medium
The contents include 'Ilmarinen forges the Sampo,' 'Capture of the Sampo,' and 'The Sampo lost in the Sea.'
The contents list the forging and capture of the Sampo, followed by 'The Sampo lost in the Sea.'
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15276-15453 confidence: medium
Lemminkainen says he will sing the serpent’s origin, names Suoyatar as its ancient mother and creator, and begins with Suoyatar’s spittle falling upon ocean waves and being rocked for years by winds and waters.
The origin account begins with Suoyatar’s spittle falling onto ocean waves and being rocked by winds and waters for years.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16516-16685 confidence: medium
He launches and sings the vessel to the ocean, asking eagle and raven for magic feathers to protect the vessel from floundering.
Lemminkainen sings the vessel to the ocean and speaks protective words over it before sailing.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20039-20220 confidence: high
Ilmarinen sings in rage, splitting rocks and making hills echo, and sings the maiden into a sea-gull calling from ocean-ledges, islands, rocks, and sea-coast.
The maiden is changed into a sea-gull who calls and screeches from ocean-ledges, islands, rocks, and coasts.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 confidence: high
A maiden walks through the ether carrying a wool-box and hair-box, throws wool on the ocean and hair on the rivers, and winds and waters carry them to a forest-covered island.
A maiden casts wool and hair into ocean and rivers; Mielikki later gathers and sews them into a magic bundle that becomes the young bear.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 confidence: high
A maiden walks through ether near the borders of heaven, carrying wool and hair, and throws wool on the ocean and hair on rivers, which carry them to a forest island.
A maiden throws wool into the ocean and hair into rivers; currents carry them to shore, and Mielikki sews them into a bundle that becomes the young bear.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23564-23746 confidence: low
At a broad river, Wainamoinen begins building a vessel with Ilmarinen’s aid, shaping rowlocks, oars, and rudder from oak, pine, and aspen.
The heroes build a boat and cross the Nawa waters during their search for the Fire-child.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24923-25115 confidence: medium
Mariatta asks the silver Sun where her holy child is hidden; the Sun says the child created it, made the Moon and Stars attend it, and reveals the child is hidden to the belt in water among reeds and rushes.
The sun says the holy child is hidden to his belt in water among reeds and rushes, where Mariatta then finds him.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10946-11134 confidence: medium
A butcher is sought across multiple lands and even in Tuoni's empire and Manala, but the search is unsuccessful.
After all ordinary searches fail, a hero rises from the sea and kills the enormous ox; the passage comments that nothing so mighty lacks a master.
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germanic
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2975-3080 confidence: high
At the sea, now green and yellow and no longer smooth, the fisherman recites a verse calling the flounder because Ilsabil wills differently from him; the flounder comes and says the wife already has the cottage.
The fisherman twice returns to the sea, observes changed water conditions, and recites the same formula to call the flounder.
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Teutonic Mythology, Volume 2 BEETLE. CHAFER. 693 / CHAFEE. BEE. 695 / BEE. 697 / SKY. HEAVEN. 699; lines 12363-12454 confidence: low
Two poetic heaven-names refer to Mimir: hreggmimir, glossed as rain-shedder, and vetmimir, glossed tentatively as moistener.
Two poetic heaven-names connected to Mimir are glossed as rain-shedder and moistener.
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Teutonic Mythology, Volume 2 CEEATION. 675 / DELUGE, SINFLUT. 577 / DELUGE. 579 / DELUGE. 681; lines 7003-7049 confidence: medium
The same ship is named as that of Nevydd nav neivion and carries a male and female of every creature; the oxen of Hu Gadarn drag the a vane or beaver ashore from Llion lake, which has not broken out since.
After the oxen of Hu Gadarn drag the a vane or beaver ashore from the Llion lake, the lake is said never to have broken out since.
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Teutonic Mythology, Volume 2 CHAPTER XX. / WATEE. 583 / WATEB. HEILAWAC. 585 / WATER. HEILAWAC. 587; lines 7361-7386 confidence: medium
Children tending cattle on the shore reportedly saw a beautiful maiden sitting on the bank, holding a snake and showing it to them.
The water-maiden with the snake is said to appear only every hundredth year at or near the lake.
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Teutonic Mythology, Volume 2 CHAPTER XX. / WATEE. 583 / WATEB. HEILAWAC. 585 / WATER. HEILAWAC. 587; lines 7361-7386 confidence: medium
Multitudes from Norway and Halland visited the spring S. Olaftikialla, dropped money-offerings into it, and carried on other practices described as superstition.
Visitors to S. Olaftikialla dropped money-offerings into the spring.
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Teutonic Mythology, Volume 2 CHAPTER XX. / WATEE. 583 / WATEB. HEILAWAC. 585 / WATER. HEILAWAC. 587; lines 7361-7386 confidence: high
In Christian times, healing fountains are believed to spring up near tombs of holy men or from under a saint's body.
The passage says healing fountains in Christian times are believed to spring up near tombs of holy men or from under a saint's body.
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Teutonic Mythology, Volume 2 DELUGE. 681 / CHAPTER XX. / WATEE. 583 / WATEB. HEILAWAC. 585; lines 7179-7264 confidence: high
Sacred brooks and rivers are said to be poured by gods or superior beings from bowls or urns; springs and wells are said to be guarded by snakes or dragons lying near them.
The passage states that springs and wells are guarded by snakes or dragons lying near them.
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Teutonic Mythology, Volume 2 DELUGE. 681 / CHAPTER XX. / WATEE. 583 / WATEB. HEILAWAC. 585; lines 7179-7264 confidence: medium
Sacred brooks and rivers are said to be poured by gods or superior beings from bowls or urns; springs and wells are said to be guarded by snakes or dragons lying near them.
Sacred brooks and rivers are said to be first poured by gods and superior beings from bowls or urns.
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Teutonic Mythology, Volume 2 DELUGE. 681 / CHAPTER XX. / WATEE. 583 / WATEB. HEILAWAC. 585; lines 7179-7264 confidence: medium
The footnotes cite Pegasus striking open the Heliconian horse-fount with a hoof and Rhea opening a spring in Arcadia with her staff.
The footnote examples describe Pegasus opening a fount with a hoof and Rhea opening a spring with a staff.
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Teutonic Mythology, Volume 4 HEROES. / HEROES. 1387 / VOL. IV. I / SCEAF. GIBIKE. VALSING. BILLING. 1391; lines 5696-5787 confidence: low
The note lists Mimir-related names and says Memeln-brun, Memel-born, and related forms suggest the Eddic Mimis brunnr.
The note says several brun/born names suggest the Eddic Mimis brunnr.
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native american northwest coast
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Chinook Texts Chinook Texts; lines 658-736 confidence: high
After Salmon runs, Blue-Jay calls for pursuit of the chief's niece; the girl takes her dentalia and runs, and the people pursue the pair.
After Salmon breaks the antlers, the girl runs after him, pursuers follow, and Salmon creates bays behind them.
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Haida Texts and Myths: Skidegate Dialect BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE; lines 14579-14701 confidence: low
Only Kaisun remains; people stretch a black-cod fishing line on the beach to see how far down The-one-in-the-sea’s house is; when they later go fishing, they do not return. Night fishing for black cod is also mentioned.
Kaisun people try to determine the depth of The-one-in-the-sea’s house with a fishing line, and fishers who go out afterward never return.
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Haida Texts and Myths: Skidegate Dialect SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER / THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS / HOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER; lines 12290-12401 confidence: high
He seizes the protruding object; it feels solid and nearly carries him under water. Others grasp his wing or one another’s wings, and eagle-clothed people from the island and town are drawn in one after another.
Others grasp the wing or wings of those already drawn in, and many eagle-clothed people are nearly pulled under the water one after another.
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Haida Texts and Myths: Skidegate Dialect SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER / THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS / HOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER; lines 12498-12532 confidence: medium
One Eagle remains and reports to the old woman; she puts on an old ragged skin, becomes an old Eagle, flies to sea, and lifts the Eagles from the water where the clam had drowned them.
The old Eagle retrieves Eagles from the water after the clam had drowned them, succeeding after repeated attempts.
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Tlingit Myths and Texts FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES:; lines 24662-24784 confidence: high
In 'The Woman Who Was Killed by a Clam,' a woman reaches under a rock for clams, a large bivalve closes on her hand, and she drowns when the tide rises.
A large bivalve closes on the woman’s hand and holds her until the tide rises and drowns her.
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Tlingit Myths and Texts FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES:; lines 24662-24784 confidence: high
In 'The Finding of the Blue Paint,' four brothers shelter near Mount Edgecumbe, discover blue paint substance, and keep it through a stormy return; in a following creek-name episode, a child rolls a baby into fire after misunderstanding an instruction, and the stream is named Creek-where-a-person-was-burned.
After a baby is accidentally burned, the stream is named Creek-where-a-person-was-burned.
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Tlingit Myths and Texts FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES:; lines 24662-24784 confidence: medium
In 'Various Adventures near Cross Sound,' a cedar-bark collector is strangled by a tree climber and its board is later exhibited at potlatches; a devilfish swallows a canoe and is attacked with half-burned wood sunk in the sea; hunters who ate land otter are attacked by a land-otter-man and make him fall into fire.
After a devilfish swallows a canoe, townspeople sink a half-burned wood piece into the sea over the devilfish hole, and the devilfish is not seen again.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 1117-1217 confidence: medium
Raven throws his blowing blanket into the water, later expects it ashore while traveling with his wife, puts it on branches, and it becomes Rebis bracteosum.
Raven throws his blanket into the water, later expects it ashore, places it on branches, and it becomes Rebis bracteosum.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9753-9854 confidence: medium
The prince notices a large lake, travels on its ice in winter, climbs a mountain, sees smoke in a valley on the other side, returns late, and tells his crying wife what he saw.
The prince sees smoke beyond a mountain after crossing a frozen lake, and the family later crosses the lake and mountain toward a house and settlement.
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celtic
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Celtic Fairy Tales THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS / BREWERY OF EGGSHELLS; lines 6497-6547 confidence: medium
The Wise Man tells her to clear a hen's eggshell, boil potage in it for the reapers, and listen; if the twins speak beyond a child's understanding, she should throw them into Lake Elvyn, otherwise do no harm.
The Wise Man orders the woman to throw the speaking children into Lake Elvyn; when she throws them into the Llyn, supernatural beings reclaim their dwarfs and the mother regains her own children.
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Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2302-2408 confidence: high
Goibniu enters the well and is healed; Octriallach son of Indech tells the Fomor to throw stones into the well of Slaine until it dries up and a cairn is raised over it.
After Goibniu uses the well for healing, Octriallach directs the Fomor to fill it with stones until it is dried up and covered by a cairn.
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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 6004-6093 confidence: high
At the ford on the plain of Emania, Cuchulain sees a weeping young maiden washing bloody raiment and arms that are his own; as they cross, she vanishes.
At a ford, a weeping maiden washes bloody garments and arms that Cuchulain recognizes as his own, then vanishes.
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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 6408-6512 confidence: medium
The account of Maev’s death notes Fergus mac Roy killed by Ailell while bathing in a lake with Maev, Ailell killed by Conall, and Maev retiring to an island on Loch Ryve where she bathes early in a pool.
Maev’s daily bathing habit allows Forbay to plan the distance and timing of the sling attack; Fergus is also said to have been killed while bathing in a lake with Maev.
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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
DERRYVARAGH, LAKE entry: Aoife’s cruelty to her step-children at the lake.
Aoife’s cruelty to her step-children is located at Derryvaragh Lake.
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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 5307-5385 confidence: medium
At the Severn, Mabon, Goreu, Menw, Arthur, and champions of Britain confront Twrch Trwyth; Osla, Manawyddan, Kacmwri, and Gwyngelli seize and plunge him in the Severn; Mabon takes the razor and Kyledyr Wyllt takes the scissors.
Twrch Trwyth is plunged in the Severn during the struggle and later driven into the deep sea, after which his whereabouts are unknown.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8702-8809 confidence: medium
Taliesin says he fled as a white grain of wheat on a hempen sheet, was thrown into a dark leather bag, sent adrift on a boundless sea, tenderly nursed, and set at liberty by the Lord God.
Taliesin says he was thrown into a dark leather bag, sent adrift on a boundless sea, tenderly nursed, and set at liberty by God.
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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: medium
Maidens washed faces in morning dew with prayers for beauty and carried rowan sprigs; rowan berries are described as ambrosial food of the Tuatha Dé Danann.
Maidens wash in morning dew with prayers for beauty and carry rowan sprigs, described as a mystic tree associated with the Tuatha Dé Danann.
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native american northeast woodlands
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Notes on the Eastern Cree and Northern Saulteaux MISCELLANEOUS. / AAA-; -AM / SOCIAL ORGANIZATION. / REIJGION.; lines 3231-3334 confidence: medium
After second-order secrets are revealed, the member becomes a miteo with powers to prophesy, kill enemies by magic, and cross rivers or streams without a canoe because spirits transport him bodily.
A miteo can cross rivers or streams without a canoe because spirits transport him bodily.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2344-2448 confidence: medium
The men shoot arrows from high in the clouds into the water and miss; the young woman's second shot kills the bloodsucker, and the captured brother is freed.
The men go high into the clouds to shoot arrows down into the water at the bloodsucker, and the young woman kills it from that elevated position.
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Seneca Fiction, Legends, and Myths HUWITT. / CUBTIN / S3 MYTHS 467 / CUBTIN; lines 20837-20937 confidence: medium
The sister goes to the spring for water; someone grasps her from behind and carries her through the air while the dog runs, barks, and leaps unsuccessfully after her.
The sister goes to the spring for water and is seized from behind and carried away through the air.
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Seneca Fiction, Legends, and Myths HUWITT. / CUBTIN / S3 MYTHS 467 / CUBTIN; lines 20837-20937 confidence: high
Gaqga, identified as the man who stole the young woman, takes her to an island in the middle of a lake.
Gaqga keeps the young woman on an island in a lake, brings human flesh, and is said to plan to kill her.
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Seneca Fiction, Legends, and Myths NOTES / NOTES 793 / KOTBS 795 / K0TE8 797; lines 46487-46548 confidence: high
The serpents' potent orenda is said to be usually inimical to humans, sometimes infecting their waters so that water defends them; stories repeat that a hero attacking such a serpent is attacked by a flood from its water, which soon spends itself.
The notes say serpent-infected waters may attack a hero as a flood when the serpent is attacked.
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Seneca Fiction, Legends, and Myths NOTES / NOTES 793 / KOTBS 795 / K0TE8 797; lines 46487-46548 confidence: medium
The infected water is reputed to annihilate whatever it contacts, such as making the leg of its master's adversary disappear.
The infected water is said to annihilate whatever it contacts, including making an adversary's leg disappear.
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Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 3475-3587 confidence: high
A young wife at a hunting lodge catches fish in a stream, cooks and eats some, becomes thirsty, drinks repeatedly from the stream, and sees that she is turning into a snake.
The wife eats fish, drinks from the stream, and changes into a snake.
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Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 3475-3587 confidence: high
The husband sees his wife’s lower body become snake-like; she explains the fish, says she must go to the lake to fight a serpent, and tells him to burn tobacco for her success.
The transformed wife goes to a lake to fight a serpent and asks the husband to burn tobacco for her success; she conquers the serpent.
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native american plains
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7951-8047 confidence: medium
Horned Toad goes from one lake to another to see Frog, coaxes her to return with him, and they start back while rain falls hard.
Frog repeatedly revives Horned Toad with water during a difficult journey, renewed rain refreshes both, and they marry on reaching the lake.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7951-8047 confidence: medium
Horned Toad goes from one lake to another to see Frog, coaxes her to return with him, and they start back while rain falls hard.
Horned Toad and Frog depart from one lake toward another; rain stops, heat nearly kills them, rain returns, and they reach the destination.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13498-13612 confidence: medium
Beaver kills his sons, cooks them for Coyote, and Coyote throws the bones into water; Coyote then kills and cooks his own sons for Beaver, who refuses to eat.
Bones are thrown into water, Otter obtains fish from deep water, Deer's corpse floats in water, and Porcupine negotiates a stream crossing with buffalo.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9016-9108 confidence: high
During a hunt all must cross a little creek; One-eye stays behind, tells a young man to drink, then steps on the back of the young man’s head and holds him until he cannot move. The young man is found nearly dead, and his camp feels badly but does not act.
One-eye waits at the creek, tells the young man to drink, then holds his head down until he cannot move.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3817-3912 confidence: medium
The boy's father sees the bones and sends Thunder; Thunder reports the snake in the skull, shoots near it, makes rain fill it, and the sun boils the water so the snake suffers and begins to emerge.
The father sees the bones, sends Thunder, and Thunder's rain with the sun's heat makes the skull's water boil, leading to the snake's emergence.
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The Pawnee - Mythology (Part I) THE WIFE WHO RETURNED FROM SPIRIT LAND. I33 / HOW THE WORLD IS TO COME TO AN END. I3S / HOW THE WORLD IS TO COME TO AN END. I37 / THE HERMAPHRODITE. I39; lines 6825-6875 confidence: medium
A medicine-man says green moss from streams is needed to cure the young man; no moss is found; he blames Spider-Woman for making it disappear; the young man commits suicide from shame at being half woman and half man.
The required green moss from streams cannot be found, and Spider-Woman is said to have made it disappear so the cure cannot occur.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1389-1464 confidence: high
In a storm the people reached a deep river; Loon, sent by the gods, said Mother-Corn was traveling in the heavens to help them, opened the river by flying and diving, and the people crossed before the waters joined again, though some were left behind.
Loon opens a deep river so that it banks up on both sides, allowing the people to cross before the waters come together again.
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Traditions of the Skidi Pawnee Traditions of the Skidi Pawnee / PAWNEE HABITATIONS / XV111 / SUN-CHIEF, SON OF PITALESKAR; lines 348-443 confidence: medium
The same female deity maintains a garden containing ripening grain, many buffalo, and streams of life.
The female deity maintains a garden containing grain, buffalo, and streams of life.
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celtic irish
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Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2303-2409 confidence: high
Goibniu is healed in the well; Octriallach orders the Fomor to throw stones into the well of Slaine until it dries up and a cairn is raised over it.
Octriallach orders stones thrown into the well of Slaine until it dries up and is covered by a cairn.
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Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2411-2509 confidence: medium
Indech falls; the Morrigu enters, heartens the Tuatha de Danaan, takes both hands full of Indech's blood to the armies at the ford of Unius, and the place is named the Ford of Destruction.
The Morrigu takes Indech's blood to armies at the ford of Unius, after which the place is called the Ford of Destruction.
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Gods and Fighting Men CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS; lines 6557-6658 confidence: medium
While Finn washes at the well, a voice from the water says Finn must return the cauldron to the King of the Floods or give battle instead.
A voice from the well water tells Finn to return the cauldron to the King of the Floods or fight in its place.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3388-3493 confidence: medium
Eochaid Feidlech sees Etain at the side of a well with a gold-and-silver comb, a silver basin with golden birds and purple stones, shining garments, and yellow-gold hair.
Eochaid, High King of Ireland, sees Etain beside a well with a gold-and-silver comb, silver basin, shining ornaments, and bright hair.
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Gods and Fighting Men CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE; lines 4450-4532 confidence: high
Ciabhan and Cliodna get into a curragh and come to Teite's Strand in southern Ireland; the strand is said to be named after Teite Brec, who went there for a wave game with three times fifty girls, all of whom drowned.
Teite's Strand is linked to earlier drownings, and Cliodna's Wave receives its name after the wave sweeps Cliodna away.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3437-3584 confidence: high
Labraid asks Cuchulain to stay his hand from slaying; Laeg fears Cuchulain may turn his wrath on them and calls for three vats of cold water, the first to boil over, the second to become unbearably hot, and the third to become moderately hot.
After Cuchulain's slaughter, Laeg calls for three vats of cold water to cool his heat, with the water heating in stages from his body.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3943-4081 confidence: high
Cuchulain is lifted from the chariot and put into three vats of cold water: the first bursts, the second boils with fist-sized bubbles, and the third brings down his wrath.
Cuchulain's wrath is extinguished by placing him in three vats of cold water, one of which bursts and another boils from his heat.
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greek roman
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Myths and Legends of Ancient Greece and Rome DIANA. / HEPHAESTUS (VULCAN). / VULCAN. / POSEIDON (NEPTUNE).; lines 3296-3398 confidence: medium
Polyphemus, a man-eating Cyclops blinded and outwitted by Odysseus, loves Galatea; when she prefers Acis, Polyphemus kills Acis with a rock, and Acis' blood forms a named stream.
The blood of Acis, after his murder by Polyphemus, forms a stream bearing his name.
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Myths and Legends of Ancient Greece and Rome FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4825-4914 confidence: medium
In despair Psyche throws herself into a river, but the waters carry her to the opposite bank, where Pan receives and consoles her.
Psyche tries to end her life in a river, but the waters carry her safely to the opposite bank.
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Myths and Legends of Ancient Greece and Rome OEDIPUS. / THE SEVEN AGAINST THEBES. / THE EPIGONI. / ALCMAEON AND THE NECKLACE.; lines 9018-9107 confidence: medium
A drought affects Alcmaeon's adopted land; Delphi's oracle says any land sheltering him will be cursed until he reaches a country not existing when he murdered his mother, so he leaves his wife and son.
Alcmaeon's curse can end only in land not existing at the time of his crime; he finds an island newly emerged from beneath water and is purified by Achelous.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 confidence: high
Zeus brings Leto to Delos, a floating Aegean island made stationary with adamant chains, where she gives birth to Apollo and Artemis.
Zeus creates a refuge for Leto by making floating Delos stationary in the Aegean Sea, and Leto gives birth there.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8170-8264 confidence: high
Heracles woos Deianeira and fights Achelous, a river-god and rival suitor who changes forms; after Achelous becomes a bull, Heracles breaks off a horn and wins.
Heracles wins Deianeira through single combat with Achelous, who can assume forms and finally becomes a bull.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 4043-4125 confidence: medium
Dionysus tells Midas to bathe in the river Pactolus to lose the power; Midas obeys and is freed, and the river sands thereafter contain grains of gold.
Dionysus instructs Midas to bathe in the Pactolus; Midas loses the golden-touch power and the river sands thereafter contain gold grains.
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native american southwest
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The Sia HUNTING DEER. 251 / MISCELLANEOUS IMPLEMENTS. / THE HUDSON HAY ESKIMO. / TURNEB.1 FOLK LORE. 263; lines 12961-13044 confidence: high
Clouds are large bags of water controlled by two old women; escaping water falls as rain, thunder is their voice, lightning is their torch, and a spark from it kills a person and sends them above.
Two old women control cloud water bags, produce rain from escaping water, have thunder as their voice, and lightning as their torch.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies FEBRUARY CEREMONIAL OF THE 'HLE'WEKWE / ORDER OF KOK'KO 'HLAN'NA / CEKEMOXY FOK-TIIK CUKE OK SOKE TIIHOAT / ALTAR OF MA'KE 'HLAN'NAKWE (GREAT FIRE FRATERNITY;; lines 26718-26758 confidence: high
After the bowl is returned to the cross, the drum is struck; the a'kwamosi dips water from the vase, and the warrior whirls the rhombus before the altar, calling clouds to gather quickly; water is dipped six times, each with prayer to an appropriate Beast God.
Water is dipped six times, held over the medicine bowl, accompanied by prayers to Beast Gods, completed with meal, and then used to sprinkle the altar.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies NK WEKWE / BUREAU OF AMERICAN ETHNOLOGY TWENTY-THIRD ANNUAL REPORT PL. CVI / KABKIT HUNT / TWENTY-THIRD ANNUAL REPORT PL. CVII; lines 24205-24269 confidence: medium
At To'vakwi they build a village, place et'towe and sacred prayer plumes on meal cloud symbols, pray, and the earth soon becomes covered with snow; the people call for a rabbit hunt.
The fraternity places sacred prayer plumes on meal cloud symbols and prays; afterward the earth is covered with snow.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies OKIC.IN OF THE KO'TIKILI / DISCOVERY OF THE CORN MAIDENS / CREATION OF THK BEAST GODS / ORIGIN OF THE ZUNI SALT LAKE; lines 2550-2647 confidence: high
Participants carry bowls with four la'showawe and four te'likinawe; the la'showawe are offered to deceased A'shiwanni, and the te'likinawe to the u'wannami of the four regions.
Participants offer la'showawe and te'likinawe, deposit bowls and plume bundles in the spring, and the pe'kwin prays that the u'wannami will water crops and bring wellbeing.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ORIGIN OF THE CLANS / TWENTY-THIRD ANNUAL REPORT PL. VI / TWENTY-THIRD ANNUAL REPORT PL. VII / A'SHIWI RESUME TIIKIK JOURNEYING; lines 1722-1822 confidence: medium
The note describes sacred springs, including a spring dedicated to Ko'loowisi, Plumed Serpent, a Rainbow spring dedicated to Sha'liiko gods, and Lu'kiana 'kiai'a with a shrine; it says Zunis claim sacred springs are used by gods to look through.
The footnote states that sacred springs are used by gods to look through and names a spring dedicated to Ko'loowisi, Plumed Serpent.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. CXXII / ALTAR OF HA'LO'KWE (ANT FRATERNITY) BEFORE FETISHES ARE PLACED ON IT / SHU'MAAKWE / CEREMONIAL OF INITIATION INTO THE SHU'MAAKWE; lines 29719-29821 confidence: medium
The Cimex altar has medicine bowls, prayer-meal basket, shell, and a dry painting of bears of four regions. Green represents the vegetation of the world; black and white blocks and a blocked circle denote cloud houses. The Little Fire and Cimex rituals are said to be the same, with altar and dry-painting variations, and they alternate in the quadrennial ceremonial.
Cloud symbols, cloud houses, Ku'pishtaya lightning-makers, and a dragonfly explicitly called a rain symbol appear on the altar.
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oceanic
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 11287-11346 confidence: medium
The giant pursues the fugitives; Badabangisa’s companions throw salt behind them, and it becomes a great sea that delays the giant until he drinks it up.
Salt thrown behind the fugitives becomes a great sea that delays the giant, but he finally drinks it all up.
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Oceanic Mythology MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69; lines 4180-4275 confidence: high
In the New Zealand story, Maui transforms Hina-uri's husband into a dog; Hina-uri throws herself into the sea, drifts for months, washes ashore, is found by two brothers, and is restored to life by their care.
Hina-uri throws herself into the sea, drifts for months, washes ashore, and is restored to life by two brothers.
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Oceanic Mythology PLATE VIII / MISCELLANEOUS TALES 59 / MISCELLANEOUS TALES 61 / MISCELLANEOUS TALES 63; lines 3875-3953 confidence: high
In the Tahitian form, Arihi and companions go on an expedition to slay evil man-killing monsters; Tafa'i (= Tawhaki) wants to go, is refused, and determines to outwit them.
Tafa'i secures a powerful charm, rides over the sea on a great shark, and arrives before Arihi's party.
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Oceanic Mythology PLATE XIX / TRICKSTER TALES 201 / TRICKSTER TALES 203 / TRICKSTER TALES 205; lines 9993-10111 confidence: medium
A Toradja woman gives birth to seven crabs, throws them into a river, and the crabs reach the bank, establish bathing places, build a house, remove their crab disguise in the water, and appear in human form.
The transformations and captures occur at rivers or pools where maidens remove animal or winged garments before bathing.
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Oceanic Mythology TRICKSTER TALES 201 / TRICKSTER TALES 203 / TRICKSTER TALES 205 / MISCELLANEOUS TALES 209; lines 10437-10466 confidence: high
“go to that pool there and bathe; but you must not do so unless you see a dog ... in it ... with a piece of white cloth tied round your neck.”
The deity directs the elder brother to a pool with specific conditions; bathing there leads to his transformation into a dog.
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sufi
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Masnavi i Ma'navi: Teachings of Rumi THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS. / MOSES AND PHARAOH.; lines 8373-8598 confidence: medium
The passage contrasts sea and foam, telling the hearer to neglect foam and regard the sea rather than foam ripples.
The passage instructs the hearer to neglect foam and look to the sea, and speaks of water beneath water and the Water of waters.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4896-4988 confidence: high
Verses say: "asceticism is an alchemy which changes dust into God" and compare the mystic to "a drop" falling into the sea.
The verses compare diving into the ocean of Deity to a drop from the clouds falling into the sea.
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Poems from the Divan of Hafiz NOTES / XVIII / XXIII / XXVIII; lines 3678-3763 confidence: high
Sa’di’s tomb and hermitage stand near the source of the Ruknabad in a garden with washing basins; citizens visit, eat, wash garments in the river, and return at sunset.
Sa’di’s mausoleum and hermitage are surrounded by a garden near the Ruknabad, where visitors eat and wash garments.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3472-3550 confidence: high
Hafiz boards the ship, but a violent storm arises before departure; he disembarks under a farewell pretext and quickly returns to Shiraz.
A violent storm before departure persuades Hafiz that the journey's advantages are not worth the sea's sorrow, leading him to leave the ship and return to Shiraz.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7247-7354 confidence: medium
The passage teaches that God may humble sinners, grant humility, and that sorrowful tears, prayer, pity, and mercy are followed by grace and purification.
The passage likens tears and water to freshness, grace, prayer, mercy, and purification of the heart.
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estonian
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SNOWWHITE, THE GLASS MOUNTAIN, AND THE DESPISED YOUNGEST SON. / THE THREE WISHES. / THE WITCH-BRIDE. / THE STEPMOTHER.; lines 10050-10073 confidence: high
After discovering the deception, the husband throws the false bride under river ice and takes his own bride instead.
The husband throws the false bride under the ice of a river after discovering the deception.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SNOWWHITE, THE GLASS MOUNTAIN, AND THE DESPISED YOUNGEST SON. / THE THREE WISHES. / THE WITCH-BRIDE. / THE STEPMOTHER.; lines 10050-10073 confidence: medium
The next year, the mother gathers a water-lily while traveling to visit her supposed daughter and child; the water-lily says it is her own daughter.
A gathered water-lily tells the mother that it is her own daughter.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MAN IN THE MOON. / THE MAIDEN AT THE VASKJALA BRIDGE. / RED RIDING-HOOD. / SNOWWHITE, THE GLASS MOUNTAIN, AND THE DESPISED YOUNGEST SON.; lines 9939-10020 confidence: high
The elder sisters murder and bury the youngest sister, a shepherd makes a flute that sings of her death, and the prince has her exhumed and reanimated with water from the healing well in his courtyard.
The murdered maiden is reanimated with water from a healing well in the prince's courtyard.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MAN IN THE MOON. / THE MAIDEN AT THE VASKJALA BRIDGE. / RED RIDING-HOOD. / SNOWWHITE, THE GLASS MOUNTAIN, AND THE DESPISED YOUNGEST SON.; lines 9939-10020 confidence: medium
The maiden begs for her sisters' lives, later accepts a young nobleman's marriage offer, asks for the kitten to be restored, and the elder sisters perish when the reed-bed by the lake gives way; her descendants bear a cat on their escutcheon.
The elder sisters perish when the reed-bed by the lake gives way under their feet after they are sent to fetch the kitten.
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native american plateau
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Myths of the Modocs MYTHS OF THE MODOCS 305 / MYTHS OF THE MODOCS 307 / MYTHS OF THE MODOCS 309 / MYTHS OF THE MODOCS 313; lines 16260-16287 confidence: medium
Gak strikes Kumal's throat, cuts through his stone blanket, kills and dismembers him, throws the pieces into water, and says he will become a fisher living in the water.
After killing and dismembering Kumal, Gak throws his body pieces into water and says Kumal will become a fisher living in the water.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 1292-1442 confidence: low
The blind-women incident is compared with lower Fraser River, Coast Salish, Comox, Kwakiutl, Nahwitti, Bella Coola, and Ponca materials, including variants with advice, restored eyesight, transformations into ducks, a sea-bottom wife-recovery journey, and a Ponca episode judged only slightly similar and possibly independent.
A Coast Salish analogue says a man tries to recover his wife after she is carried away by a finback whale and descends to the bottom of the sea.
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Traditions of the Thompson River Indians of British Columbia XXXVIII. THE BROTHERS. / SS ER ER / NOTES. / HIS MYTH THE MOSQUITO AND THE THUNDER.; lines 7243-7355 confidence: medium
Lake and cliff called Tcexpa’tkwetn near Marble Canyon; variant says Skunk's secretion on his brothers floated over the lake and changed its water color.
A lake's colored waters are explained as the result of Skunk's secretion floating over it.
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Wishram Texts JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3; lines 6519-6652 confidence: high
Fish-Hawk takes Coyote to a creek with a stump and a hole in the ice, jumps into the water, and returns with five different kinds of fish for Coyote.
Fish-Hawk jumps from a stump through a hole in the ice into the water and returns with five different kinds of fish.
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sikh
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter I / Chapter II / Chapter III / Chapter IV; lines 5918-6086 confidence: high
The Guru asks how many murders Shaikh Sajjan committed; Sajjan admits many grave crimes, produces retained property of victims, and is ordered to give it to the poor before becoming a follower after charanpahul.
Shaikh Sajjan receives charanpahul; the note defines it as drinking water in which the Guru’s feet had been washed while the Japji preamble was read.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter I / Chapter II / Chapter III / Chapter IV; lines 5918-6086 confidence: medium
“Corn, sugar-cane, and cotton are produced from water; from water the three worlds are deemed to have sprung.”
The hymn says corn, sugar-cane, and cotton are produced from water and that the three worlds are deemed to have sprung from water.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23763-23971 confidence: medium
The Guru is compared to a lake and the devotees to beloved swans; the water contains jewels and rubies; God’s praises are compared to pearls, gems, and diamonds, and singing them gladdens soul and body.
The Guru is compared to a lake with jewels and rubies in the water, and God’s praises are called pearls, gems, and diamonds.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23763-23971 confidence: medium
The body loves the soul; the soul is a male Jogi and the body a beautiful woman; he enjoys her day and night and then leaves without farewell; God creates and arranges the world and speaks in wind, water, and fire.
God is said to create and arrange the world and to speak in wind, water, and fire.
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comparative
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 10349-10471 confidence: medium
Failing to find the soul in the head-doctor's box, people may suppose he swallowed it, hold him up by the heels to empty out the soul, and pour head-washing water on the patient's head to restore the soul.
Water used on the head-doctor's head may contain the missing soul and is poured on the patient's head to restore it.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6597-6671 confidence: medium
Plutarch’s reported rite has priests carry a sacred ark to the sea, pour drinking-water into a golden casket, proclaim that Osiris is found, and make, robe, and adorn a crescent-shaped image from mould mixed with water.
Priests carry a sacred ark to the sea, pour drinking-water into a golden casket, proclaim Osiris found, and form and adorn a crescent-shaped image from mould and water.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7981-8057 confidence: medium
In Phrygia harvesters sing Lityerses; one story has Lityerses feed strangers, compel them to reap, wrap them in sheaves, behead them with a sickle, and carry the bodies in corn stalks; he is slain by Hercules and thrown in a river, or in another version by a stronger reaper after reaping contests.
Frazer proposes that bodies bound in corn-stalks were thrown into water as a rain-charm, and he connects this with the report that Hercules threw Lityerses' body into the river.
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confucian
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius CH. 4. A RULER'S PROSPERITY / THE WORKS OF MENC1US / NOT NECESSARILY REBELLION NOR / THE WORKS OF MENOIUS; lines 26340-26517 confidence: medium
Those not yet reached by T'ang ask, "Why does he make us last?"; the people look to him "like the looking in a time of great drought to clouds and rainbows."
T'ang's arrival is compared to clouds, rainbows, and opportune rain in a time of great drought, and the people are said to be delighted.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius CH. 4. A RULER'S PROSPERITY / THE WORKS OF MENC1US / NOT NECESSARILY REBELLION NOR / THE WORKS OF MENOIUS; lines 26340-26517 confidence: medium
The ruler of Yen tyrannized over his people; they supposed the king would "deliver them out of the water and the fire" and brought "baskets of rice and vessels of congee" to meet the host.
The people of Yen suppose the invading host will deliver them out of water and fire, a paired image of extreme distress.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. 1. THE KUN HEXAGRAM. 63 / SECT. 1, THE MANG HEXAGRAM. 65 / SECT. I. THE HSU HEXAGRAM. 67 / SECT. 1. THE SZE HEXAGRAM. 7!; lines 4627-4752 confidence: medium
The commentary locates the setting in the western fief of Zhou in Yin/Shang, names the era of king Wan, and says rain moistening the ground causes vegetation’s luxuriance and emblematizes blessings from training and government; dense clouds do not empty their stores.
Rain is described as causing luxuriant growth and symbolizing blessings from good government, while dense clouds do not empty their stores and blessings are restrained.
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ethiopian christian
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6645-6761 confidence: medium
Michael the Archangel marches in front, spreads his wings, makes them go through the sea as on dry land, cuts a path on land, and shades them like a cloud from the sun’s heat.
Michael makes the company pass through the sea as upon dry land.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6889-6971 confidence: high
The procession reaches the Red Sea, identified as the sea divided by Moses; Israel had passed through waters gathered as walls, and afterward God gave Moses the Tabernacle of the Covenant with the Book of the Law.
Holy Zion crosses the Red Sea with attendants, while the passage recalls Moses, Israel, and the Tabernacle of the Covenant.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PREFACE / CONTENTS / XXII. / LIST OF PLATES; lines 699-781 confidence: high
The list names the Baptism of Christ by John, including a reference to Oriental MS. 481 and a repeated incomplete baptism title.
The plate title names the Baptism of Christ by John.
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finnic
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / THE TREE OF LIFE / PLATE XLIII / THE TREE OF LIFE; lines 15745-15836 confidence: high
The spirit takes water from under the tree roots, pours it into a bladder, gives it to her ward, and says: “Fasten this under thy left arm, in the uttermost danger it will save thee.”
Water from beneath the tree roots is placed in a bladder, carried by the hero, and later heals his heart wound and restores his power.
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The Pre- and Proto-historic Finns, Volume 1 NOTICES OF CLASSICAL AUTHORS 139 / NOTICES OF CLASSICAL AUTHORS 141 / NOTICES OF CLASSICAL AUTHORS 143 / NOTICES OF CLASSICAL AUTHORS 145; lines 6090-6202 confidence: medium
Ostiak clans are exogamous groups with common ancestry and common cult images; families and individuals also keep small wooden images, stones, or other natural objects as tutelary gods.
Lapp Seita or Storjunkare may stand in high prominent places, mountain tops, caves, or near rivers and lakes; Ostiak clan images may be kept on a remote hill in the forest.
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The Pre- and Proto-historic Finns, Volume 1 POHJOLA. / ELVES, BROWNIES. / RAHKOI. / PERKELE, PIRU.; lines 12337-12484 confidence: medium
A hemorrhage charm says that when countries were upheaved and dry land lifted from beneath the sea, the great Creator cut his flesh in his left foot; the author suggests possible reminiscence of Väinämöinen cutting his left knee and taking part in creation.
A charm says dry land was lifted from beneath the sea and that the great Creator then made an incision in his own flesh, in his left foot.
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ganda
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The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 313 / IX RELIGION 315 / IX RELIGION 317 / IX RELIGION 319; lines 16723-16814 confidence: medium
Rivers lack bridges and are dangerous to cross on papyrus roots; a person may be carried under by current, and friends avoid rescue because they fear the river-spirit will take them too; the death is attributed to the guardian spirit leaving the man to the river-spirit.
A drowning is explained through the river-spirit and the man's guardian spirit leaving him.
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The Baganda: An Account of Their Native Customs and Beliefs THE KING / THE KING / VII THE KING 207 / VII THE KING 209; lines 11499-11591 confidence: medium
After a bushbuck hunt, Kago captures a man by night; the King slightly spears him, he is strangled, and the body is hidden in a papyrus swamp. Another bound man is similarly wounded and killed. The text states these men are killed to invigorate the King and compares commoners spearing an ox when becoming heirs.
Bodies of killed men are disposed of in a papyrus swamp or in the nearest river after royal ceremonies.
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The Baganda: An Account of Their Native Customs and Beliefs VII THE KING 207 / VII THE KING 209 / VII THE KING / VII THE KING 213; lines 11776-11861 confidence: high
Tembo is crowned; he sends Kigala and Nakibanja to serve a god; Kigala marries Nakibanja, and her labor and twin birth are linked with the springing forth of Lumansi, Mayanja, and Mayanja the Less.
Nakibanja’s birth-pains and subsequent twin birth are linked to the emergence of Lumansi, Mayanja, and Mayanja the Less.
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hopi
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 12825-12900 confidence: high
Sun goes under earth to the east, turns over submerged land, sees beings emerge from water whom he names White People, Spaniards, and Mormons, and pours out birds from the jar to fly and increase.
Sun sees beings come out of the water and names them White People, Spaniards, and Mormons.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 14464-14557 confidence: medium
Coyote Woman has four children and carries spring water in her mouth; she laughs at Wren and spills it, threatens Wren, attacks a stone dressed in Wren’s skin, breaks her teeth, sees bloody reflections at springs, and dies in the Grand Canon.
After breaking teeth and bleeding, Coyote Woman and Coyote see bloody or skeletal faces in spring water and flee or continue wandering.
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The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 9317-9420 confidence: medium
Coyote goes to several named springs to drink, sees a bloody face or reflection in the water, avoids drinking, sees a skeleton-like figure at Kurúvahchikpu, tears up rocks, and dies thirsty and exhausted.
Coyote sees a bloody face or his reflection in spring water and is too afraid to drink, contributing to his death from thirst.
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inca
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Narratives of the Rites and Laws of the Yncas CHAPTER V. / OF THE INDIANS OP HUAROCHIRI. 137 / OF THE INDIANS OF HUAROCHIRI. 139 / OF THE INDIANS OF HUAROCHIRI. 141; lines 5901-5961 confidence: medium
A great pullao tree forms a beautiful arch from one hill to another, used by parrots and other birds; the flood sweeps it away.
A pullao tree forms a bridge-like arch between hills, with birds passing over it, and the flood sweeps it away.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 53 / FABLES AND RITES OF THE YNCAS. 55 / FABLES AND RITES OP THE YNCAS. 57 / FABLES AND RITES OP THE YNCAS. 59; lines 2853-2930 confidence: low
The later belief said God and the Spaniards were conquered, all Spaniards killed, their cities destroyed, and the sea would rise to drink them up.
The later belief says Spanish cities will be destroyed and the sea will rise to drink up the Spaniards.
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Narratives of the Rites and Laws of the Yncas THE ANTIQUITIES OF PERU. / ANTIQUITIES OP PERU. 69 / ANTIQUITIES OP PEEU. 71 / ANTIQUITIES OF PERU. 73; lines 3320-3394 confidence: medium
At dawn, about five in the morning, Tunapa enters the lake with the youth, and his mantle bears him on the water and serves as a boat.
Tunapa enters the lake with the youth, and his mantle bears him up on the water and serves in place of a boat.
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islamicate folklore
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2515-2626 confidence: medium
The genius throws earth in the narrator's face, saying, "Quit the form of a man, and assume that of a monkey"; he vanishes, and the narrator is in the likeness of an ape in an unknown country.
After transformation in an unknown country, the narrator descends to the sea and uses a tree branch and sticks to reach a ship.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4276-4375 confidence: medium
Stormy weather drives the ship off course; the captain realizes they are in a dangerous spot, a current sweeps them toward a mountain, and the ship is dashed on rocks after the people scramble ashore with valuables.
Storms drive the ship off course; a current sweeps it toward a mountain rising from the sea where the vessel is wrecked.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4377-4474 confidence: high
The mountain bounds the island on the seaward side; the rocky shore is strewn with shipwrecks, mariners' bones, merchandise, and treasure.
An unscalable mountain and doomed shore block ordinary escape, while the fresh-water river through a cave provides the only route out.
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mesopotamian
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Cuneiform Parallels to the Old Testament A GENIAL AND KINDLY MAN / AND MY DEAR FRIEND / TABLE OF CONTENTS / MYTHOLOGICAL TEXTS 1; lines 109-198 confidence: high
The contents list The Gilgamesh Epic and the Story of the Deluge, the Babylonian Flood Story, several deluge fragments or recensions, the Babylonian Deluge according to Berossos, and Destruction by Fire.
The contents include The Gilgamesh Epic and the Story of the Deluge, The Babylonian Flood Story, another deluge recension, ancient Babylonian deluge fragments, and a Berossos deluge entry.
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Cuneiform Parallels to the Old Testament TABLET NO. 3 / TABLET NO. 2 / IV. PRIMITIVE REVELATION AND THE / EARLY KINGS1; lines 5949-6061 confidence: medium
“from the Red Sea came forth four Sirens ... having the appearance of man and of fish.”
The passage describes multiple fish-and-man beings emerging from the Red Sea and says they were sent forth by Oannes.
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The Babylonian Legends of the Creation PUBLICATION OF THE CREATION TABLETS. / THE OBJECT OF THE BABYLONIAN LEGEND OF THE CREATION. / VARIANT FORMS OF THE BABYLONIAN LEGEND OF THE CREATION. / THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS.; lines 319-412 confidence: high
Berosus describes a time of darkness and an abyss of waters inhabited by hideous hybrid beings combining human, animal, fish, reptile, and serpent forms; their delineations were preserved in Belus's temple at Babylon.
The cosmogony begins with darkness and an abyss of waters, followed by Belus dividing darkness and reducing the universe to order.
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taoist
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIII. / M 2 / CHAPTER XIV. / CHAPTER XV.; lines 8810-8972 confidence: high
Pure water is clear and smooth when untouched; when dammed it neither flows nor remains clear. It is called an emblem of the virtue of God and applied to spirituality nourished according to Tao.
Pure water is explicitly used as an emblem of divine virtue and of spirituality nourished according to Tao.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer HERBERT A. GILES. / A. L. M. / CHAPTER I. / B.C. 1766.; lines 1290-1304 confidence: medium
"At the barren north there is a great sea, the Celestial Lake. In it there is a fish, several thousand li in breadth... It is called the Leviathan."
The Celestial Lake at the barren north contains a fish described as several thousand li in breadth and of unknown length.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. III. THE WRITINGS OF ZWANG-3ZE. 1 23 / PT. III. SECT. IV. THE WRITINGS OF ATWANG-BZE. 1 35 / PT. III. SECT. VI. THE WRITINGS OF JSTWANG-SZE. 1 55 / PT. III. SECT. VI. THE WRITINGS OF ATWANG-SZE. 1 57; lines 6712-6838 confidence: medium
"he threw himself into the abyss of Ching-lang"
Wu-cai throws himself into an abyss after rejecting Shun's offer, while Pien Sui throws himself into the Kau water and dies after rejecting Thang's offer.
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australian aboriginal
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The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHAPTER IX / INTICHIUMA CEREMONIES; lines 16756-16780 confidence: high
“Tjinqurokora, a water-hole in the Tennant Creek where the ancestor of the Black-snake totemic group arose”; the caption also states that no member of the totem may drink water there.
The passage describes the water-hole as sacred and specifies several prohibitions or conditions governing who may drink there.
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The Northern Tribes of Central Australia MYTHS RELATING TO SUN AND MOON / FALLING STARS / STARS, ECLIPSES, COMETS / RAINBOW; lines 28894-28951 confidence: high
A present-day rain-maker goes to the waterhole, secures and kills a snake, places it by the hole, makes a small arch of grass stalks twined with fur-string over the snake body, sings it, and clouds and rain come.
A rain-maker performs a waterhole rite involving killing a snake, placing it under a small arch, singing, and the arrival of clouds and rain.
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bavili
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XXI TRACES OF NKICI-ISM AMONG THE BINI 223 / AT THE BACK OF THE BLACK MAN'S MIND CHAP. / TRACES OF NKICMSM AMONG THE BINI / XXI TRACES OF NKICI-ISM AMONG THE BINI 227; lines 12131-12232 confidence: high
The presence of an Odigi, or sacred well, is generally made known along roads by a tree and a mound of earth and cowries.
An Odigi or sacred well is said to be indicated by a tree, a mound of earth, and cowries.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XXI TRACES OF NKICI-ISM AMONG THE BINI 223 / AT THE BACK OF THE BLACK MAN'S MIND CHAP. / TRACES OF NKICMSM AMONG THE BINI / XXI TRACES OF NKICI-ISM AMONG THE BINI 227; lines 12131-12232 confidence: medium
Two women, a maiden and a pregnant woman, went to the Udo well; the pregnant woman drank the water against the maiden's advice and consequently miscarried.
In the Udo well story, a pregnant woman drinks water against advice and suffers a miscarriage.
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caucasian
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 39 / COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47; lines 2651-2727 confidence: medium
The pig takes washing into a dark wood; a hunting king’s son sees that when it comes to the water, its pig skin falls off and reveals a beautiful maiden whose beauty shines over the mountains.
The prince discovers the hidden maiden specifically when the pig comes to the water and its skin falls off.
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Caucasian Folk-Tales THE BIRTH OF BATRAS 185 / THE DEATH OF CHAMYTS 187 / GOD SLAYS BATRAS 189 / SOSRYQO 193; lines 8528-8610 confidence: medium
Sosryqo describes digging a winter hole, letting in waters of the Terek, freezing Sosryqo in it for a week, and Sosryqo breaking through with his head.
The trial uses waters of the Terek frozen in a winter hole around Eltaghan, who cannot fully break through.
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celtic welsh
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8612-8701 confidence: high
Caridwen finds and swallows Gwion Bach as a grain, bears him nine months, spares him because of his beauty, wraps him in a leather bag, and casts him into the sea.
The child is wrapped in a leather bag, cast into the sea, and later found at the weir.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9042-9221 confidence: medium
Taliesin challenges the bards with a noxious creature from the rampart of Satanas, with jaws like the Alps, a green eye, heavy paw-hair, and three springs in its neck linked to brine, rain, and mountain veins.
The noxious creature has three springs in its neck associated with brine, rain, and water through mountain veins.
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gnostic
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Fragments of a Faith Forgotten THE NAASSENI. / THE NAASSENI. 199 / THE NAASSENI. 201 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 12842-12963 confidence: high
The Naasseni name is connected with representing the Moist Essence of the universe by the serpent; the passage compares this with Akasha, Kundalini, the Great Jordan, Heavenly Ganges, and Heavenly Nile, including downward generation of men and upward generation of gods.
The Naasseni are said to represent the Moist Essence of the universe by the symbol of a serpent, without which existing things could not hold together.
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Fragments of a Faith Forgotten THE NAASSENI. / THE NAASSENI. 199 / THE NAASSENI. 201 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 12842-12963 confidence: medium
A river from Eden dividing into four streams is interpreted in man: Eden is the brain, Paradise extends to the head, and the four streams are sight, hearing, smell, and taste.
The passage links cosmic rivers, Edenic streams, living waters of the Euphrates, and the spiritual choosing what is fit before passing through the gate of truth.
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guiana amerindian
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians FAMILIAR SPIRITS / Chapter VIII / Chapter IX / THE SPIRITS OF THE BUSH; lines 6037-6114 confidence: high
The story is introduced as accounting for the division of mankind into races and as not Arawak. Bamu joins friends going giant frog-hunting and boasts that he needs no weapon.
The Bamu story is introduced as explaining the division of mankind into races; Bamu is carried across the river, remains on the opposite bank, has children, and becomes separated from the others.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE MEDICINE-MAN / Chapter XIX / MISCELLANEOUS INDIAX BELIEFS COXCERNING MAN / BUREAU OF AMERICAN ETHNOLOGY THIRTIETH ANNUAL REPORT PLATE 7; lines 13361-13443 confidence: high
Rio Negro Indians say the tapir drops dung only in water and, lacking water, makes a rough leaf basket and carries the dung to the nearest stream.
Rio Negro Indians say that when no water is present, the tapir makes a rough basket of leaves and carries dung to the nearest stream.
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japanese
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Japanese Fairy Tales JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 983-1099 confidence: medium
Urashima says goodbye, finds a large tortoise waiting at the seashore, rides it over the shining sea into the East, and looks toward his own land.
A large tortoise waits for Urashima and carries him over the sea toward his own land.
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Japanese Fairy Tales MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1413-1523 confidence: medium
With no boats available, Kotei camps, sits beside a pond, watches autumn leaves float, and sees a spider get onto a leaf and float across the water.
Kotei observes a spider climb onto a floating leaf and cross a pond.
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jewish christian
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Exodus Footnotes / Chapter 5 / Chapter 6 / Chapter 7; lines 410-460 confidence: high
Yahweh says he will harden Pharaoh’s heart, multiply signs and wonders, lay his hand on Egypt, bring out Israel by great judgments, and make Egyptians know he is Yahweh.
Yahweh announces and enacts judgment on Egypt by turning waters to blood, killing fish, fouling the river, and depriving Egyptians of drinkable river water.
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Numbers Chapter 19 / Chapter 20 / Footnotes / Chapter 21; lines 1648-1722 confidence: medium
At Beer, Yahweh told Moses to gather the people and promised water; Israel sang to the well, which princes and nobles are said to have dug with scepter and poles.
At Beer, Yahweh promises to give water, and Israel sings to a well said to have been dug by leaders with scepter and poles.
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kikuyu
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With a Prehistoric People: The Akikuyu of British East Africa HOSPITALITY 247 / THE MEDICINE-MAN / THE MEDICINE-MAN 251 / THE INITIATION OF THE MEDICINE-MAN; lines 16120-16201 confidence: high
At the mentor’s home, friends, relations, the population, and district Medicine-Men assemble; the wife prepares drink, others bring skins, food, and beverage; the initiation into medicines and number divination is public.
During the public initiation, the candidate wades into shallow water, puts his head entirely under water, and gathers stones that become counters used in number divination.
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With a Prehistoric People: The Akikuyu of British East Africa RELIGION 227 / PRELIMINARY PRAYER 231 / SACRIFICIAL FEAST 233 / CEREMONIAL DRINKING FEAST 235; lines 15474-15543 confidence: medium
The prayers ask for abundant rain, fruitful wives, no sickness among children, increase of herds, many goods, similar blessings for the white man and wife, and intelligent servants.
Prayers request rain, fruitful wives, protection of children, increase of herds, and many goods while reminding God of the sheep offering.
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malay
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Malay Magic NATURE / LEGEND OF HAJI BATU / NATURE / CAUSE OF ECLIPSES; lines 651-720 confidence: medium
Malays at Jugra say a bore formerly frequented the Langat river near its mouth before the neck of land at Bandar was cut and the Jugra Passage formed.
The river bore is described as frequenting the Langat river and later being killed by a Langat Malay who strikes it on the head with a stick.
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Malay Magic THE MALA Y PANTHEON / THE MALA Y PANTHEON / GODS OF THE SEA / THE MALA Y PANTHEON; lines 4974-5017 confidence: medium
The important Mambang-class divinities include the White divinity in the Sun, the Black divinity in the Moon, and the Yellow divinity in the Yellow Sunset-glow, the last considered dangerous to children.
The Yellow Sunset-glow is dangerous to children, and when a strong sunset glow appears, a person who sees it takes water into his mouth.
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melanesian
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The History of Melanesian Society, Volume 1 J O / S II - / CHAPTER XII / TIKOPIA; lines 15629-15720 confidence: high
Women are absent from kava offerings at graves; kava is offered for rain in the same way as other offerings, with adapted prayers whose words John did not know.
Kava offerings are made when rain is desired; during drought daily offerings are made for rain, and John prays for rain that falls three days later.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11106-11183 confidence: high
All ghosts leaving the body swim from a point at Saa to Ulawa, the Three Sisters, San Cristoval near Hada, and finally Marapa, two islands off Marau in Guadalcanal.
All ghosts are said to swim from Saa through several named places before arriving at Marapa.
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nahua maya inca
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7246-7351 confidence: high
At Tulan-Zuiva, speech is confounded, alienating Kiche branches and recalling Babel; the first four men leave under Tohil's leadership, cross mountains and a miraculously divided ocean bed, and arrive at Mount Hacavitz to see the sun.
The migrants cross the bed of the ocean after the waters are miraculously divided to permit passage.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 8623-8713 confidence: medium
The Chibchas greatly venerated Lake Quatavita and are supposed to have thrown treasures into it when conquered, though recovery attempts found little.
Lake Quatavita is greatly venerated, and treasures are supposed to have been thrown into it when the Chibchas were conquered.
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shan
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Shans at Home, With Two Chapters on Shan History and Literature GIRLS AGED EIGHT AND THREE. / GIRL FIVE YEARS OLD. / A CHILD'S LIFE / LITTLE GIRL.; lines 2195-2318 confidence: medium
Children must not touch the father's water-bottle; it belongs only to him and is filled daily with pure water even when he is away for weeks.
The father's water-bottle belongs only to him, must not be touched by children, and is filled daily with pure water even during his absence.
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Shans at Home, With Two Chapters on Shan History and Literature THE MONKEY AND THE CROCODILE / THE KING OF THE DOVES / THE FAIRY AND THE HUNTER / THE STORY OF THE SQUIRREL; lines 9941-10052 confidence: medium
In the ogre country, ogres would have killed the Prince but take him to the palace after seeing the letter; the ogre King reads it, offers his daughter as wife, and has the court bathe in a magic pool so they appear beautiful.
The ogre King, court, and daughter bathe in a magic pool so they seem like beautiful men and women to the Prince.
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shinto
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5664-5783 confidence: high
The Sea-God offers to send the Heavenly Grandchild home, returns the hook, instructs him to call it a poor hook, and gives him tide-flowing and tide-ebbing jewels for drowning or saving the elder brother.
The Sea-God gives the tide-flowing and tide-ebbing jewels, explaining their power to drown or save the elder brother and thereby induce submission.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5664-5783 confidence: medium
Hoho-demi arrives at a pleasant strand and the Sea-God's palace, described with battlements, turrets, towers, a gate, a well, and a many-branched cassia-tree over the well.
The palace entrance is marked by a well and a many-branched tree, and a note explicitly says such a castle-gate, tree, and well are stock properties in several old-world stories.
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slavic
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4355-4470 confidence: high
Yaga promises help if the prince gives his word of honour to bring her Water of Youth, which restores beauty and freshness to the aged; he promises.
Yaga asks for Water of Youth, described as restoring beauty and freshness to the aged.
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The Epic Songs of Russia EPIC SONGS OF BUS SI A. / EPIC SONOS OF RUSSIA. 103 / DOBRYNYA THE DRAGON-SLAYER, AND MARINA. / IVAN GODINOVICH.; lines 4540-4584 confidence: medium
Ivan tells Avdotya to alight at the ford, remove his morocco boot, and fetch fresh water in it so he may drink.
The confrontation begins when Ivan has Avdotya stop at a ford to fetch water, after which she predicts he means to kill her and he does so.
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african bantu
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The Life of a South African Tribe, Vol. II (The Psychic Life) SIXTH PART / THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE.; lines 15065-15162 confidence: medium
Royal family gods are invoked for the country and can give rain, but only the chief and uncles may sacrifice to them; gods of bitterness or of the bush may attack a traveler, especially kin who failed to bury them.
Royal family gods are invoked by authorized kin and are said to have power to give rain to the land.
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andamanese
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 5429-5519 confidence: medium
Rain is not heard personified like thunder and lightning; explanations include the sky-stone getting cold and turning mist into rain, a sky pool filling and overflowing, and rain being made by a female sky being named Čaiton.
Rain is explained as mist altered by the cold sky-stone, overflow from a sky pool, or the action of Čaiton in the sky.
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basque
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Basque Legends VARIATIONS OF ERRUA. / THE THREE BROTHERS, THE CRUEL MASTER, AND THE TARTARO. / THE TARTARO AND PETIT PERROQUET. / II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT.; lines 1205-1272 confidence: high
The serpent wakes, inhales the fiery mass, convulses violently, drinks streams from Gavarnie to Pierrefitte, dies, and water from its mouth forms Lac d'Isabit.
After the serpent dies, water it had swallowed pours from its mouth and forms Lac d'Isabit; its convulsions also alter rocks, mountains, and glaciers.
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chaco amerindian
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco CHAPTER VIII / HUNTING / HUNTING / HUNTING; lines 3337-3415 confidence: high
Alligators are hunted in larger streams by surprise on banks, by cautious canoe approach with spear, or by hunters forming a line while others drive them downstream; the method is called successful but dangerous.
Alligator hunting occurs in streams and water, uses canoes, spears, and group drives, and is explicitly described as extremely dangerous.
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hawaiian
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Hawaiian Folk Tales: A Collection of Native Legends THE TOMB OF PUUPEHE / A LEGEND OF LANAI / AI KANAKA / A LEGEND OF MOLOKAI; lines 4794-4897 confidence: medium
Waka and Moo say Kauhuhu is away fishing and decide to help by hiding Kamalo and his pig in a rubbish heap covered with taro peelings; they tell him to watch for eight heavy breakers as the sign of Kauhuhu's return.
Eight successive heavy breakers are given as the sign of Kauhuhu's return, and the god arrives when the eighth breaker dissolves.
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hermetic
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Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 117 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 119 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 121 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 123; lines 7192-7352 confidence: medium
Philo is said to note that some call the prime plasm of Chaos slime, while others explain it as fermentation in a watery medium.
Philo's note describes the prime plasm of Chaos as slime or fermentation in a watery medium.
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jewish pseudepigrapha
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 2654-2793 confidence: high
The passage compares Wisdom xviii.5 and Jubilees xlviii.14 on the destruction of Egyptians in retaliation for Hebrew children cast into the river, discussing exposed children, strong water, and numbers of 1000 or 10,000 Egyptians.
The passage discusses the destruction of Egyptians as retaliation for Hebrew children being cast into the river, including numerical ratios of destroyed Egyptians per child.
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korean
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Corea, the Hermit Nation EDUCATION AND CULTURE. 339 / EDUCATION AND CULTURE. 341 / X EDUCATION AND CULTURE. 343 / CHAPTER XXXIX.; lines 13584-13665 confidence: high
Peter, aged sixty-one, is tied, laid on icy ground at night, doused with water that freezes over him like a shroud of ice, and dies while calling on Jesus at the second cock-crow.
Peter is laid on icy ground while water is poured over him, freezing into a shroud of ice before his death.
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malagasy
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Madagascar Before the Conquest: The Island, the Country, and the People MALAGASY HANDICRAFTS. / CHAPTER XVI. / A HOVA OFFICER, MALAGASY ARMY. / CHAPTER XVII.; lines 16356-16462 confidence: medium
Mr. J. T. Last discovered a strange mammalian skull in a marsh at Ambolisatra; Dr. C. J. Forsyth Major identified it as a large extinct lemuroid, larger and longer-skulled than living lemurs, and named it Megaladapis madagascariensis.
The passage locates major finds and inferred animal life around marshes, lakes, rivers, rushes, and inundated plains.
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mangaian
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Myths and Songs from the South Pacific EVA-TOKI, OR AXE-DIRGE. / EVA TA, OR CRASHING-DIRGE, / BY HIS FATHER KORONEU, CIRCA 1820. / THE FIRST MURDER AND THE FIRST BATTLE.; lines 15212-15303 confidence: medium
The ocean was once smooth and easy to cross, but later wars and bloodshed disturb the elements and give rise to storms and cyclones.
The ocean is described as formerly smooth and easy to voyage over; later wars and shedding of blood disturb the elements and produce storms and cyclones.
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native american great lakes
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Chippewa Music II JO. SONGS FOR THE ENTERTAINMENT OF CHILDREN / HOLE-IN-THE-DAY / FRONT BACK / ODJIBWE'S WAR-HONOR BADGE; lines 5583-5690 confidence: medium
According to Main'gans, a male Midewiwin member dreamed of horned animals resembling cattle under water; they came up and told him how to prepare the medicine, and he composed and sang a song to persuade them to return. The song was later sung when roots were dug or the medicine prepared.
The origin account locates horned animals resembling cattle under water, from which they rise to teach the preparation of the medicine.
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native american southeast
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Myths of the Cherokee THE EASTERN BAND / III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS / IV--STORIES AND STORY TELLERS; lines 11056-11137 confidence: high
Prominent rocks, mountains, and deep river bends in the old Cherokee country have accompanying legends; important myths are localized and thereby gain more definite character.
Prominent rocks, mountains, and river bends are described as having legends attached to them, and important myths are described as localized.
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samoan
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Samoa, A Hundred Years Ago And Long Before CHAPTER III. / A FUTURE STATE--RELIGION, ETC. / CHAPTER IV. / GODS SUPERIOR--WAR AND GENERAL VILLAGE GODS.; lines 883-995 confidence: high
In war-time this Fe'e sent a branch drifting downriver as a good omen and sign that the people could continue the war and drive the enemy.
Fe'e sends a branch drifting down the river as a good omen and sign to continue war.
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siberian
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Chukchee Mythology Chukchee Mythology; lines 280-375 confidence: medium
At full moon a western shaman overtakes him, flying with long knives used as wings; the pursued shaman flees upward with his sledge and dives underground, leaving the sledge on the ground.
The pursued shaman dives underground, the western shaman plunges into the ground as though it were water, and later searches underground for Children's-Death.
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tibetan buddhist
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The Tibetan Book of the Dead THE JUDGEMENT / THE MANTRA OF CHENRAZEE / PRAYER FOR GUIDANCE 199 / PRAYER FOR GUIDANCE 201; lines 10747-10847 confidence: medium
The prayer asks that ethereal, watery, earthy, and fiery elements not rise up as enemies, and pairs them with seeing realms of the Blue, White, Yellow, and Red Buddhas.
The passage repeatedly prays that elements not rise as enemies and pairs this with seeing realms of colored Buddhas and all Buddha-realms.
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vietnamese
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Stories and Legends of Annam XXVIII. / XXIX. / XXXI. / INTRODUCTION; lines 522-718 confidence: medium
After their divine mission is accomplished, the sisters’ souls voluntarily ascend to heaven while their bodies are carried by the respectful river to the spot where they wished to be honored.
The river carries the sisters’ bodies to the exact place where they wished to be honored.
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zoroastrian
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The Zend-Avesta, Part I: The Vendidad FARGARD V. 6 1 / VIII. / FARGARD V. 63 / FARGARD V. 65; lines 7986-8167 confidence: high
Ground where dogs or people have died must lie fallow for a year; no worshipper of Mazda should sow or water that part, and violation is compared to bringing dead matter to water, earth, and plants.
Death on the ground requires a year of fallow rest, and improper sowing or watering is equated with bringing dead matter to water, earth, and plants.
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