Motif
World Center
world_center
A motif of the World Axis and Sacred Center family, within the sub-family Temples, Cities, and Sacred Foundations. Every row below is a tagged passage; each rests on a quote in its source text.
1,070 occurrences
72 traditions
hindu (183) · native american southwest (76) · islamic (58) · finnic (52) · buddhist (45) · greek (44) · native american plains (43) · norse (43) · egyptian (37) · sufi (37) · biblical (30) · tibetan buddhist (29) · inca (24) · mesopotamian (24) · roman (20) · ethiopian christian (19) · zoroastrian (17) · confucian (16) · germanic (16) · jewish pseudepigrapha (13) · nahua maya inca (13) · comparative (11) · jewish christian (11) · malay (11) · celtic (10) · hermetic (10) · native american northwest coast (10) · native american california (9) · greek roman (8) · shinto (8) · celtic irish (7) · finnish karelian (7) · korean (7) · malagasy (7) · navajo (7) · gnostic (6) · persian (6) · slavic (6) · taoist (6) · zuni (6) · mongol (5) · native american northeast woodlands (5) · sikh (5) · bavili (4) · daoist (4) · mangaian (4) · native american plateau (4) · andamanese (3) · arctic inuit (3) · australian aboriginal (3) · buryat mongol (3) · celtic welsh (3) · jain (3) · native american great lakes (3) · shan (3) · siberian (3) · christian apocrypha (2) · estonian (2) · ganda (2) · yoruba (2) · african bantu (1) · armenian (1) · burmese (1) · ekoi (1) · fijian (1) · guiana amerindian (1) · indigenous australian (1) · inuit (1) · maya (1) · micronesian (1) · nahua (1) · native american southeast (1)
hindu
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Maha-bharata BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6359-6481 confidence: medium
Yudhishthir calls his brothers, tells Bhima that Arjun is returning with the steed and the Aswa-Medha is near, and orders Vedic Brahmans to choose the sacrificial site for the feast and rite.
Yudhishthir orders Brahmans to choose the sacrificial site as the auspicious full moon approaches, and builders create a consecrated arena with halls, pathways, altars, and ornamented structures.
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Sri Vishnu Sahasranaamam Sri Vishnu Sahasranaamam; lines 247-422 confidence: medium
'hiraNyagarbhah'; 'rtuh ... kaalah ... samvatsaro'; 'naxatranemir'; 'trilokaatmaa trilokeshah'; 'loka trayaasrayah'; 'trilokadhrk'.
Names describe the deity as lord or self of the three worlds, refuge/support of the three worlds, and bearer or support of the earth/worlds.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 2. / KEITH S / ARANYAKA IV / ARANYAKA V; lines 101980-102068 confidence: low
A note says Sayana explains the repetition of the three words as denoting a desire that the three worlds be established by the threefold moving of the swing.
A note reports Sayana's interpretation that bhuh, bhuvah, and svar express the desire that the three worlds be established by the threefold motion of the swing.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 4. / KEITEL O / ARANYAKA II / KEITH LP; lines 98419-98497 confidence: medium
He placed himself in the middle of all that is.
Prana is said to place himself in the middle of all that is.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 95.) THE RIGVEDA, 527 / ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535; lines 78052-78243 confidence: medium
Singers draw Indra near; he is compared with bull imagery, hears singing, makes a path for Surya, makes the Cow, and becomes sovereign of Heaven.
Indra is said to make a path for Surya, support earth’s foundation, extend the sky with the Sun, and stay it with a pillar.
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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: high
The speaker asks for the earth’s extremest limit, the world’s centre, the Stallion’s seed, and highest heaven where Speech abides; the answer gives altar, sacrifice, Soma, and Brahman. The note glosses the altar as nearest to heaven and the Stallion as Dyaus or Father Heaven.
The altar is called the earth’s extremest limit, and the sacrifice is called the world’s centre.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR; lines 15819-15989 confidence: medium
The hymn calls for Aditi's bounty, addresses the Twain Worlds, calls Heaven and Earth Parents of Gods, mentions Day and Night alternate, and describes Twin Sisters meeting at the centre of the world.
The passage refers to the centre of the world, and the note states that this usually means the altar.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 74314-74478 confidence: medium
The hymn asks what primeval germ existed before earth, heaven, Asuras, and Gods; the waters receive that germ, the Gods are gathered in it, and it rests on the Unborn's navel as the One in which all things exist.
The primeval germ or One rests on the Unborn's navel, and all existing things abide in that One.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 75314-75442 confidence: medium
A dear sacrificial drink is offered in Agni; the Gods spread through his celestial nature so he might bear up and sustain the world.
Agni is said to bear and sustain the world, stand at the world’s head, fill heaven and earth, fill both worlds, and appear in threefold essence.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 26237-26457 confidence: medium
Surya comes with mighty steeds, rends a black-hued mantle, and his rays sink darkness into the waters; the passage asks how the unsupported Sun does not fall and says he guards heaven's vault like a close-set pillar.
The passage asks how the unsupported Sun does not fall and says he guards the vault of heaven like a close-set pillar.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618 / HYMN 67. THE RIQVEDA. 680; lines 41490-41648 confidence: medium
Indra and Vishnu are summoned by foe-conquering horses, asked to hear prayers and drink Soma; they are praised for wide strides, enlarging firmament and regions, and producing an infinite world with three divisions.
Indra-Vishnu enlarge the firmament and make a three-divided infinite; Heaven and Earth stand parted; Indra-Soma support heaven with a pillar and spread Earth apart.
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The Hymns of the Rigveda, Complete 2 Volumes FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298 / HYMN 33.J THE RIGVEDA. 299 / HYMN 40.) THE RIGVEDA. B09; lines 19814-19956 confidence: medium
Soma and Pishan are called parents of riches, earth, and high heaven, protectors of the whole world, and a centre of eternal life; at their birth all gods rejoice, darkness vanishes, and Indra generates warm milk with them.
Soma and Pishan are described as made a centre of eternal life and are associated with a seven-wheeled chariot that measures the region and moves to every quarter.
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The Hymns of the Rigveda, Complete 2 Volumes FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH. / HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE; lines 63163-63319 confidence: high
Soma is earth's central point and sustainer of heaven, distilled into waters, helping praiser and pourer, and granting gifts of steeds, cattle, gold, food, treasure, and wealth.
Soma is called earth's central point and sustainer of the heavens, and the Soma-stalk is called a far-extended pillar supporting the sky.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 16635-16799 confidence: medium
Notes explain 'labours at the pole' as taking the chief part in sacrifice and identify 'at the region's base' and 'guard of the place' with the altar or sacred place.
The two heavenly Heralds present oblation at three high places at the centre of the earth, while other notes connect Agni's region's base with the altar.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 5174-5336 confidence: high
"Centre art thou, Vaisvanara, of the people"; Agni is also described as a deep-founded pillar, earth's centre, messenger of earth and heaven, and light to the Arya.
Vaisvanara Agni is called centre of the people, deep-founded pillar, forehead of the sky, earth's centre, and messenger of earth and heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 5828-5989 confidence: medium
Agni holds earth up, fixes the sky, guards cattle places, moves from lair to lair, is released by rites, gives wealth, and grows in herbs, mothers, babes, and waters.
Agni holds up the broad earth, fixes the sky, is preeminent among the Gods, and decks heaven’s vault with stars.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41; lines 63879-64045 confidence: medium
Soma flows as an ensign of sacrifice to the gods’ special place, speeds with thousand currents to reservoir and filter, moves in sea, streams, rivers, and waters, and stands at the central point of earth.
The hymn places Pavamana at the central point of earth while also describing him as high heaven’s Sustainer and moving amid heaven, earth, and waters; the note identifies the central point as the place of sacrifice.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41; lines 64353-64517 confidence: medium
Four pourers of holy oil attend him in one container; purified streams flow to him. Soma is called the buttress of the heavens and supporter of earth, with all people in his hand.
Soma is called the buttress of the heavens and supporter of earth; the following hymn calls the moving figure Father of Earth and Heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 304 HE RIGVEDA, 517 / AYMN 74.3 LHE RIGVEDA., 541 / HYMN 78.) THE RIGVEDA, B45 / HYMN 86.) ' DHE RIGVEDA, BAT; lines 35511-35686 confidence: low
Other deities follow Savitar's going-forth and majesty; he measures terrestrial regions by his great power and is called the Courser Savitar.
Savitar measures terrestrial regions, moves through three spheres of light, encompasses night, and is lord over generation and the world.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 20639-20812 confidence: high
Agni is established in men's homes, is called Friend and germ of waters, ascends the height, and is identified with Mitra, Varuna, rivers, and mountains.
Agni ascends the height, shines from the earth's centre to the height of heaven, supports heaven with flame, and at birth fills or exceeds earth and heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 21944-22133 confidence: medium
The passage describes the Steer and red pillar born in the skilled task, then sets Agni on the central point of earth to bear offerings.
Agni is set down upon the central point of earth in Ila's place so that he may bear offerings to the gods.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597; lines 39371-39561 confidence: medium
The drink stirs the speaker's voice and awakens the speaker's spirit; the Sage is said to have measured six expanses, with a note explaining possible identifications of those expanses.
Soma or the praised Mighty One is credited with measuring six expanses, creating earth and heaven, forming nectar in rivers, supporting mid-air, and propping heaven with a mighty pillar.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH.; lines 36371-36536 confidence: medium
The Gods generate Agni Vaisvanara, described as messenger of earth, head of heaven, born in holy Order, sage, king, guest of men, and a vessel fit for their mouths.
Agni Vaisvanara is called head of heaven, the mid-point of sacrifices, and the one upon whose head all creatures rest.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567; lines 79362-79578 confidence: medium
The speaker says her home is “in the waters, in the ocean,” she touches heaven, breathes like wind and tempest, and holds together all existence; the note glosses the Father as Heaven or Sky.
The speaker locates herself on the world’s summit, in the waters and ocean, extending over creatures and touching heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 83450-83552 confidence: high
Agni is addressed at the “footstep of the sacrificial food” and “navel of the earth”; the high altar's navel is explained as that footstep, and Agni is deposited to carry the oblation.
The high altar is identified with the navel of the earth and with Agni's proper Hotr seat.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 86. THE RIGVEDA. B41 / RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH.; lines 66615-66775 confidence: medium
Agni is priest of the rite, banner of worship, guest of men, and stands on earth's central station where libations are poured; he is asked to bring the gods.
Agni is placed at earth's most central station where libations are poured and where he functions as High Priest.
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The Hymns of the Rigveda, Complete 2 Volumes KEM N , / ADHYAYA 4. / KEITEL O / ARANYAKA II; lines 97755-97832 confidence: medium
The excerpt explains that people are settled round Agni here, as the sun; the great one in the middle of the worlds means the sun; and the blowing one entering the dawns means purifying air entering the quarters.
The gloss identifies the great one standing in the middle of the worlds as the sun and also says the people are settled around Agni here, as the sun.
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The Hymns of the Rigveda, Complete 2 Volumes RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195; lines 12601-12800 confidence: high
The Bhrigus “brought” Agni to “earth’s central point, the centre of the world”; the note glosses earth’s central point as the altar.
Agni is brought by the Bhrigus to the earth’s central point, explicitly called the centre of the world, with a note identifying the central point as the altar.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887; lines 66857-67030 confidence: medium
“Seven are the pathways which the wise have fashioned”; he stands in the dwelling of the Highest as “a Pillar” where paths are parted.
Agni is described as a Pillar in the dwelling of the Highest where paths are parted; the note compares this pillar function to a support and stay of the universe.
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The Hymns of the Rigveda, Complete 2 Volumes VALAKHILYA. / FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH. / HYMN 29.) .. DHE RIGVEDA. 289.; lines 60323-60566 confidence: low
Purified Soma-drops bestow wealth, increase might, stand high over heaven and earth; winds love Soma, rivers flow to him, powers gather in him, and kine pour oil and milk for him on the sublimest height.
The hymn asks Soma to be in the gathering-place of strength and says vigorous powers unite in him from every side.
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The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 72688-72852 confidence: low
The Maruts are asked to remember the worshippers' relationship; when they meet at the central point, Aditi confirms brotherhood. The note glosses the central point as the place of sacrifice.
Aditi confirms brotherhood when gods and worshippers meet at the central point; the note identifies this as the place of sacrifice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SABHA PARVA / SECTION I / SECTION II / SECTION III; lines 22114-22199 confidence: medium
Maya departs northeast; the passage describes Hiranya-sringa, a peak of gems north of Kailasa in Mainaka, near Vindu lake, where Bhagiratha dwelt desiring to behold Ganga.
The setting north of Kailasa near Mainaka includes the jeweled peak Hiranya-sringa and Vindu lake, where Bhagiratha dwelt, Indra performed one hundred sacrifices, Mahadeva dwells, and other divine figures perform sacrifices.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX; lines 50184-50250 confidence: medium
Mahasena is surrounded by gods and Pisachas, seated on the Golden Mountain; the forested mountain is compared to Mandara hill with excellent caves shining in sun-rays.
Skanda sits on the Golden Mountain amid gods and Pisachas; the White Mountain is filled with celestial beings and rejoicing creatures, and the world with Indra seems transferred there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CI / SECTION CII / SECTION CIII / SECTION CIV; lines 38716-38773 confidence: medium
The Sun revolves around golden Meru; Vindhya asks Surya for the same circumambulation, and Surya says the path was assigned by the builders of the universe.
Meru is presented as the great golden mountain around which the Sun regularly revolves according to an assigned cosmic path.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIX / SECTION CLX / SECTION CLXI / SECTION CLXII; lines 43697-43775 confidence: high
Mahameru illumines the northern regions, is the refuge of those knowing Brahma, holds the court of Brahma, and is where Prajapati created mobile and immobile beings; Brahma sits on its summit, and the seven rishis rise and set there.
Meru/Mahameru is described as the site of divine courts and creation, a luminous summit, and the mountain circled by the Sun, Moon, stars, and other luminaries.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLI / SECTION CXLII / SECTION CXLIII / SECTION CXLIV; lines 42021-42104 confidence: medium
The hermitage of Nara and Narayana is sacred, devoid of gloom, free from hunger, thirst, heat, and cold, removes sorrow and fatigue, contains offerings, homas, altars, sacred ladles, pots, water jars, and echoes with Vedic chanting.
The hermitage is sacred, heavenly, filled with Vedic recitation and sages, removes sorrow and fatigue, and is free from hunger, thirst, heat, and cold.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX; lines 40740-40801 confidence: medium
The ground is described as studded with places for sacrificial fires and affected by Yayati's pious works; Lomasa points out the single-leaf Sami tree, a lake, lakes of Parasurama, Narayana's hermitage, and the path of Richika's son practicing Yoga rites.
Lomasa points out a single-leaf Sami tree and identifies Plakshavatarana, the descent of the banian tree, as a Yamuna bathing-place called the entrance to the region of heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IV / SECTION V / SECTION VI / SECTION VII; lines 22684-22751 confidence: medium
Marutas, Siddhyas, Sadhyas, gods, and celestial rishis in celestial form wait upon and worship Indra; pure celestial rishis resplendent as fire and performers of Soma sacrifice also worship him.
The assembly contains gods, sages, celestial waters and plants, storm forces, fires, planets, stars, sacrifices, gifts, and mantras, suggesting a gathering of cosmic and ritual domains in one divine space.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXVII / SECTION LXVIII / SECTION LXIX / SECTION LXX; lines 7470-7518 confidence: medium
The king enters a forest "like unto Indra's garden," forgets hunger and thirst, and is pleased beyond measure.
The forest and asylum are compared to Indra's garden and to the region or second region of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 36144-36232 confidence: medium
Pushkara is named as the tirtha of the God of gods; during two twilights and midday countless tirthas and groups such as Adityas, Vasus, Rudras, Sadhyas, Maruts, Gandharvas, and Apsaras are present; gods, Daityas, and Brahmarshis gained merit and godhood there.
Pushkara is presented as the foremost of all tirthas, a place where innumerable tirthas and many divine beings are present at set times.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36599-36682 confidence: medium
At Misraka, Vyasa is said to have mixed all tirthas for the Brahmanas; bathing there is described as bathing in all tirthas.
Misraka is described as the place where Vyasa mixed all tirthas, so bathing there is said to equal bathing in every tirtha.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36714-36797 confidence: medium
Madhusrava grants the merit of giving a thousand kine; at the Saraswati-Aruna confluence, a person who has fasted three nights and bathed is cleansed even of Brahmana-slaying, gains merit beyond Agnishtoma or Atiratra, and rescues the race to the seventh generation.
The confluence of Saraswati and Aruna cleanses severe sin, while Ardhakila is said to contain the four oceans brought by Darbhi.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36798-36868 confidence: medium
All tirthas, rivers, lakes, springs, tanks, and sacred spots on earth or in the firmament are said to come month after month and mingle with Sannihati; bathing and drinking there leads to honor in heaven.
Sannihati is said to receive all tirthas, rivers, lakes, springs, tanks, and sacred spots from earth and firmament month after month; Kurukshetra is said to benefit all three worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36798-36868 confidence: medium
Kurukshetra is worshipped by Brahmarshis, regarded as the sacrificial altar of the celestials, bounded by named places and lakes, also called Samantapanchaka, and said to be the northern sacrificial altar of the Grandsire.
Kurukshetra is described as worshipped by Brahmarshis, as the sacrificial altar of the celestials, and as the northern sacrificial altar of the Grandsire, with named boundaries.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 36958-37041 confidence: high
Naimisha is said to be worshipped by Siddhas; Brahma with the gods dwells there; intending to go destroys half one's sins, entering cleanses all sins, all tirthas of the earth are there, and death by fasting there brings happiness in heaven.
Naimisha is described as the dwelling place of Brahma with the gods and as containing all the tirthas of the earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 37263-37346 confidence: medium
Gokarna is described as celebrated over the three worlds, in the midst of the deep, reverenced by all worlds; gods headed by Brahma and many beings worship the lord of Uma, and the pilgrim worships Isana, fasts, gains horse-sacrifice merit, Ganapatya status, and cleansing.
Gokarna is celebrated over the three worlds, reverenced by all worlds, and populated by gods, Rishis, spirits, Nagas, Siddhas, humans, rivers, seas, mountains, and others worshiping the lord of Uma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 37347-37425 confidence: high
Prayaga is praised as inhabited by gods, Brahma, deities, Pitris, rishis, Nagas, Snakes, rivers, seas, celestial beings, Hari, and Prajapati; Ganga flows between three fiery caverns; Yamuna unites with Ganga; the region and several tirthas are described as foremost and as sacrificial platforms of the Creator.
Prayaga is called the foremost of all tirthas in the three worlds, the foremost point of the region between Ganga and Yamuna, and a place where gods, rishis, ancestors, rivers, seas, and other beings are present.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 37347-37425 confidence: high
Prayaga is praised as inhabited by gods, Brahma, deities, Pitris, rishis, Nagas, Snakes, rivers, seas, celestial beings, Hari, and Prajapati; Ganga flows between three fiery caverns; Yamuna unites with Ganga; the region and several tirthas are described as foremost and as sacrificial platforms of the Creator.
Prayaga is populated by gods, Brahma, directional deities, Lokapalas, Siddhas, Pitris, rishis, Nagas, Suparnas, snakes, rivers, seas, Gandharvas, Apsaras, Hari, and Prajapati.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 37743-37816 confidence: high
Vadari is described as Narayana/Vishnu's sacred asylum. Near it Ganga was formerly warm with golden sands; gods and Rishis worship Narayana, and all tirthas and the universe are said to be where he dwells.
Vadari is associated with Narayana/Vishnu, and the passage states that the entire universe with all tirthas and holy spots is where he dwells.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 22839-22900 confidence: medium
It hath been built by Viswakarma (the celestial architect) within the waters.
The passage locates Varuna’s splendid Sabha within the waters and gathers many divine, serpent, demonic, aquatic, geographical, and personified natural beings around Varuna there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 22839-22900 confidence: medium
The four oceans, Bhagirathee, Kalindi, Narmada, Saraswati, Sindhu, Godavari, Kaveri, Vaitarani, Sarayu, and many other rivers, sacred waters, lakes, wells, springs, and tanks appear in personified form and worship Varuna.
Directions, Earth, mountains, aquatic species, personified waters, Gandharvas, Apsaras, and other beings converge in Varuna’s Sabha to worship or attend him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 22993-23077 confidence: medium
Brahma, the Supreme Deity and Grand-sire of all created things, is said to stay in the mansion after creating everything by creative illusion.
Brahma stays in the heavenly mansion, and the passage gathers Prajapatis, elements, Nature, sciences, Vedas, personified virtues, time units, wheels, goddesses, and deities around him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 23078-23115 confidence: medium
Rakshasas, Pisachas, Danavas, Guhyakas, Nagas, birds, animals, and all mobile and immobile great beings are said to worship the Grandsire.
Brahma’s Sabha gathers beings from heaven, the three worlds, mobile and immobile creation, deities, sages, and other classes around the Grandsire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 38057-38130 confidence: medium
At Brahmasara, the eternal god of justice once dwelt, Agastya came to behold that deity, all rivers take their rise from the lake, and Mahadeva is present forever.
Brahmasara is described as the place from which all rivers take their rise and as a site where the deity of justice dwelt and Mahadeva remains present.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 26414-26499 confidence: medium
Duryodhana says he saw costly articles belonging to the sons of Pandu, "brought one after another by the kings of the earth," and that seeing the foe's wealth made him lose his reason.
Duryodhana says kings of the earth bring wealth, and the list includes peoples from seacoasts, forests, beyond the ocean, Himavat, western regions, and eastern countries converging at Yudhishthira's gate or palace.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 26502-26587 confidence: medium
Vanquished Brahmanas and Kshatriyas, Vaisyas, Sudras, Mlechchas, and all orders of people from diverse lands bring tribute from love and respect, making Yudhishthira's habitation "the epitome of the world."
The passage says people of all orders, races, and diverse lands made Yudhishthira's habitation the epitome of the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 3024-3119 confidence: high
Mandara is called the best of mountains, with cloud-like peaks, herbs, birds, beasts, divine visitors, and great upward and downward extent; the gods want it as a churning rod.
Mandara is an immense mountain uprooted and placed on a tortoise to function as the central churning staff for the Ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 24411-24447 confidence: low
Arjuna departs with a large host in the celestial car obtained from Agni; Bhimasena, Sahadeva, and Nakula also depart with large armies; the four brothers conquer the North, East, South, and West, while Yudhisthira remains in Khandavaprastha in affluence.
Yudhisthira stays in Khandavaprastha enjoying affluence while his brothers conquer the four directions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXI / SECTION XXXII / SECTION XXXIII / SECTION XXXIV; lines 25116-25168 confidence: medium
“Krishna who was himself the centre of all worlds and round whom moved every creature... was engaged at his own will in washing the feet of the Brahmanas.”
Krishna is explicitly described as the centre of all worlds around whom every creature moves, while he voluntarily washes the feet of Brahmanas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 25330-25408 confidence: medium
Bhishma says no ruler in the assembly has not been vanquished by Krishna, that Krishna deserves worship by the three worlds, and that the whole universe is established in him.
Bhishma says the universe is established in Krishna, has sprung from Krishna, and will dissolve in Krishna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVIII / SECTION XXXIX / SECTION XL / SECTION XLI; lines 32890-32964 confidence: medium
Sakra arrives with his queen on Airavata, surrounded by deities, with a white umbrella overhead, praised by Gandharvas and Rishis, and alights on a mountain summit.
Multiple gods and retinues occupy or alight on summits of a great mountain where Arjuna performs austerities; Yama and Varuna speak from directional summits.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVII / SECTION CVIII / SECTION CIX / SECTION CX; lines 34426-34511 confidence: medium
The Pandavas rush with Srinjaya warriors to kill Bhishma; amid myriads he looks like the cliff of Meru covered with clouds, while Dhritarashtra's sons surround him with a large protecting force and fierce battle begins.
Bhishma surrounded by battling myriads is compared to a cliff of Meru covered with clouds, and he is also protected at the center by Dhritarashtra's sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCIX / SECTION CC / SECTION CCI / SECTION CCII; lines 59611-59693 confidence: medium
Vyasa tells Arjuna that he has seen Sankara, the first cause and boon-giving lord, and tells him to seek that deity's protection; the deity is described as Mahadeva, Rudra, three-eyed, matted-haired, and skin-clad.
The deity is described as first cause, creator, having the universe for his form, origin of past, future, and present, and sole refuge of the three worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 23369-23452 confidence: high
Between Malyavat and Gandhamadana is Meru, a globular golden mountain, effulgent like the morning sun and fire without smoke, measuring vast height and depth and bearing worlds above, below, and transversely.
Meru is golden, central among named regions, bears worlds in multiple directions, and is circumambulated by sun, moon, constellations, and Wind-god.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 23453-23493 confidence: medium
A thousand-eyed famous figure wins ascetic success through sacrifices; the Lord of all creatures, the eternal Creator, is adored with ghostly attendants; Nara, Narayana, Brahman, Manu, and Sthanu are ever present.
The locale hosts the adored Creator and ever-present sacred figures, while Ganga issues from the region of Brahman and is known over the three worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION IV / SECTION V / SECTION VI / SECTION VII; lines 23496-23569 confidence: medium
Dhritarashtra asks Sanjaya to describe the northern and eastern regions of Meru and the mountains of Malyavat in detail.
Meru is the reference point for northern and eastern regions, with rivers and neighboring mountains described in relation to it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 29759-29842 confidence: medium
The hymn maps cosmic and divine entities onto the deity's body: Earth feet, directions arms, heavens head, celestials limbs, Sun and moon eyes, fire energy, wind breath, waters sweat, Aswins ears, Saraswati tongue, and Vedas knowledge.
The hymn identifies the deity's body with earth, directions, heavens, celestials, Sun, moon, fire, wind, waters, Aswins, Saraswati, Vedas, and the universe resting upon him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 29843-29869 confidence: medium
Rishis on Earth and gods devoted to the addressee sing his names and wondrous self; all creatures take refuge in him, and regenerate ones sing him as the world’s bridge without beginning, middle, or end.
All classes of creatures are said to rest on and take refuge in the addressee, who is sung as the world’s bridge and as without beginning, middle, or end.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 44783-44866 confidence: medium
Arjuna sees himself journeying through the sky with Krishna, who holds his left arm; they reach the foot of Himavat, Manimat mountain frequented by Siddhas and Charanas, and the White mountain in the north.
The journey passes named mountains, Ganga, Kuvera's lotus lake, flowering forests, ascetic retreats, Kinnaras, Apsaras, cities, seas, mines, and Vishnupada.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 14261-14304 confidence: medium
Kunti says of Krishna: "thou art Virtue's self, thou art Truth" and "thou art the great Brahma, and everything rests on thee."
Kunti identifies Krishna with Virtue, Truth, ascetic austerities, Brahma, and says everything rests on him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 23871-23915 confidence: medium
A large Saka tree stands in the midst of the island, equals the Jamvu tree in height and breadth, and is always adored by the people.
The Saka tree is placed in the midst of the island, is very large, and is always adored by the people.
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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
Narada says Patalam is in the centre of the world of the Nagas, is celebrated and worshipped by Daityas and Danavas, and frightens earth-creatures carried there by water currents.
Patalam is explicitly placed at the centre of the world of the Nagas and is linked to water currents, watery forms, lunar water, and rain water.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71513-71606 confidence: medium
The seven cast off by the Yogin may be the seven regions or five senses with mind and understanding; the highest region is variously called Kailasa, Vaikuntha, Brahmaloka, region of Nara, or Para-Brahma, and Sesha or Ananta is identified as a form of Narayana.
The same or comparable highest region is reported under several sectarian and philosophical names, including Kailasa, Vaikuntha, Brahmaloka, region of Nara, and Para-Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73326-73434 confidence: medium
Ganga is said to have three streams: on earth, through the nether regions, and through heaven.
Ganga is said to have streams through earth, nether regions, and heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73879-73986 confidence: medium
Ganga has three currents through heaven, Earth, and nether regions; Bharadwaja touching water means he was saying prayers.
The Ganga is described as having currents through heaven, Earth, and the nether regions.
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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: medium
Sthulasiras practices severe austerities on the northern breasts of Meru, living on air alone, and is gratified by a perfumed breeze.
Meru serves as the place where Sthulasiras and Vadavamukha practice severe austerities that produce world-altering consequences.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII / SECTION CCCXLIV; lines 62894-62942 confidence: medium
"I have seen that beautiful Being who is immutable and who has the universe for his form. In Him dwell all the worlds, and all the deities with the Rishis."
Narada reports seeing an immutable Being whose form is the universe and in whom all worlds, deities, and Rishis dwell.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXI / SECTION CCCXXII / SECTION CCCXXIII / SECTION CCCXXIV; lines 59203-59271 confidence: medium
On Meru, adorned with karnikara flowers, Mahadeva sports with his terrible spirits and Parvati is present; nearby, Vyasa practices Yoga, Dharana, and austerities to obtain a son.
Meru is the setting for Mahadeva, Parvati, celestial beings, Vyasa's austerity, and the divine granting of the boon.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXIII / SECTION CCCXXXIV / SECTION CCCXXXV / SECTION CCCXXXVI; lines 60705-60788 confidence: high
Seven Rishis—Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, and Vasishta—called Chitra-sikhandins, unite on Mount Meru and promulgate a treatise on duties and observances consistent with the four Vedas.
The seven Rishis unite on Meru, called the foremost of mountains, and promulgate a treatise on duties and observances consistent with the Vedas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 52792-52875 confidence: medium
He dwells in all creatures as mutable and immutable and "drinketh this universe with His rays"; Earth is his feet, Heaven his head, directions his arms, and intermediate space his ears.
The passage maps Earth, Heaven, directions, space, Sun, Moon, Water, planets, stars, qualities, texts, rites, and deities onto Vishnu or locates them in him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 53027-53066 confidence: medium
Bhishma says the Highest Deity is at the Root and the Supreme Soul creates diverse existent things by his own energy.
The Highest Deity is placed at the Root, creation proceeds through divine energy, and the universe is said to rest in the divine.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXX / SECTION CCLXXXI / SECTION CCLXXXII / SECTION CCLXXXIII; lines 53352-53428 confidence: high
Bhishma introduces the origin of Fever and describes the Savitri summit of Meru as splendid, jewel-adorned, immeasurable, worshipped by all worlds, and inaccessible.
Mahadeva dwells on the Savitri summit of Meru, a splendid world-honored mountain summit, surrounded by gods, sages, river Ganga, and attendants.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXII / SECTION CCLXXXIII / SECTION CCLXXXIV / SECTION CCLXXXV; lines 53730-53813 confidence: medium
The deity is linked with Surya, solar garlands and standards, spirits and ghosts, bull-neck, bow, leaves and rags, gold, devouring all things, the soul of all things, the Hotri, Vedic mantras, white flags, the navel of the universe, and the five primal elements.
The addressed deity is called the navel of the universe and is linked with the five primal elements.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXII / SECTION CCLXXXIII / SECTION CCLXXXIV / SECTION CCLXXXV; lines 53981-54064 confidence: medium
The deity is Pranava, starry firmament, supreme refuge and cause, conversant with Brahma, truth, creator of creatures, cause of past, present, and future, and Earth/Firmament/Heaven.
The deity has the universe for his form, faces toward all directions, the Sun and Moon as eyes, the Grandsire as heart, Saraswati as speech, Fire and Wind as might, and is identified with Earth, Firmament, Heaven, Day, and Night.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLII / SECTION CCXLIII / SECTION CCXLIV / SECTION CCXLV; lines 49180-49263 confidence: medium
The passage says that assurances of harmlessness to all creatures surpass other gifts; one who forswears injury attains Emancipation; a severely fasting man is called the "navel of the world" and refuge of the universe.
The severely fasting man is called the navel of the world and refuge of the universe.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV / SECTION CCXXV; lines 46780-46893 confidence: medium
Vali says that when the sun withdraws from all sides and shines only upon Brahman's region in the middle of Sumeru, a great battle between gods and Asuras will recur and he will conquer.
Vali predicts that when the sun shines only upon Brahman's region in the middle of Sumeru, a renewed battle between gods and Asuras will occur.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 42430-42473 confidence: medium
Bhrigu replies that the Earth is called the Lotus, that it was made as a seat for the form of Manasa that became Brahman, that Sumeru became the heaven-reaching pericarp of the Lotus, and that the Lord of the Universe created all worlds from within it.
Sumeru reaches heaven and becomes the pericarp of the Earth-Lotus, within which the Lord of the Universe creates all worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 25317-25394 confidence: medium
Draupadi says the king formerly swayed Jambu, Kraunchadwipa west of great Meru, Sakadwipa east of great Meru, Bhadraswa north of Meru, the ocean, and sea-begirt islands with populous provinces.
The king's prior dominion is described through regions placed around the great Meru, with ocean and sea-begirt islands also named.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28484-28567 confidence: medium
A lotus springs from the navel of the Self-born and supports the universe; the figure is described as thousand-headed and all-pervading.
A lotus springs from the navel of the Self-born, and the universe is established on the lotus.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28484-28567 confidence: medium
Social classes and cosmic elements are mapped to the figure’s body: mouth, arms, stomach, thighs, feet, crown, navel, eye, and ears.
The passage maps social classes and cosmic elements onto the deity’s body parts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28484-28567 confidence: medium
The passage says gods and other beings do not truly know the figure; as Ananta in the nether region it upholds the world, and it stupefies creatures through affection and love for creation’s continuance.
The figure appears as Ananta in the nether region and upholds the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18259-18324 confidence: medium
Baladeva bathes and gives gifts at Brahmayoni, identified as the place where Brahman exercised creation functions and where Brahman and all the gods bathed in ancient days.
Brahmayoni is identified as the place where Brahman exercised creation functions and where Brahman and the gods bathed according to rites.
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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 4875-4958 confidence: medium
A venerable Brahmana blames Vahikas and Madrakas, says Vahikas should be avoided as impure and away from Himavat, Ganga, Sarasvati, Yamuna, Kurukshetra, Sindhu, and tributaries, and says royal entrances have cow-slaughter grounds and liquor stores.
The reported Brahmana defines the Vahikas and Arattas negatively by their distance from Himavat, Kurukshetra, and named sacred rivers, and warns that such regions should be avoided.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26637-26732 confidence: high
Vishnu is said to be within the constellation Sisumara or Northern Bear, with stars seeming to revolve around that point.
Vishnu is located within Sisumara or the Northern Bear, around which the stars seem to revolve.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLIV / SECTION CXLV / SECTION CXLVI / SECTION CXLVII; lines 20745-20828 confidence: medium
Brahma is said to have risen from Hari's abdomen, and Maheswara from Hari's head.
Hari's body is described as the origin of Brahma, Maheswara, luminaries, gods, Asuras, Rishis, and worlds, and as the abode where Brahma, Maheswara, and other deities reside.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21262-21345 confidence: low
The figure has a thousand heads, a thousand eyes, and a thousand legs, and is the Soul of the universe pervading all things.
The central figure has a thousand heads, eyes, and legs and is the Soul of the universe pervading all things.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21515-21598 confidence: medium
The praised figure is described as omnipresent; all creatures dwell in him; the whole universe is spread out in him; all things rest in him; he is the indestructible and unchanging seed and the great cause.
The figure contains creatures and the universe, all things rest in him, and he is called the nave of the starry wheel.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 31496-31548 confidence: medium
Krishna arrives when the Raivataka festival has begun; the hill is adorned with jewels, gems, gold garlands, flower festoons, Kalpa-like trees, and golden lamp-poles.
Raivataka is represented as a richly adorned mountain with sacred abodes, heavenly comparisons, and a direct simile to Meru.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXIX / SECTION XC / SECTION XCI / SECTION XCII; lines 34152-34227 confidence: medium
Agastya says he can create a different order and commands gold, all wealth of the three worlds, Apsaras, Gandharvas, Kinnaras, Viswavasu, and others to approach the sacrifice.
Agastya commands wealth from the three worlds, celestial groups, Heaven and its residents, and Dharma to come to his sacrifice, and the narrative says his wishes occur.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34529-34642 confidence: medium
A seat called Avimukta lies between the eyebrows and the nose.
A localized bodily seat is named Avimukta and described as the site where Brahman is seated and subtle ducts meet.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 1854-1937 confidence: medium
The asylum is on Himavat, honored by deities and righteous beings, and is so affected by ascetic energy that mongoose and snake and tiger and deer play like friends.
The asylum is on Himavat, honored by deities, and described as the place where the divine Master dwells with his spouse.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2225-2308 confidence: medium
All animate and inanimate existence is said to have flowed from Maheswara; Mahadeva is said to reside in Bhu, Bhuva, Swah, Maha, Lokaloka, islands, Meru, happiness-yielding things, and the hearts of all creatures.
Mahadeva is said to reside in the mountains of Lokaloka and Meru, and a mountain of gold springs from his seed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2477-2497 confidence: medium
Munis, Rishis, deities with Sakra, spirits, ghosts, and celestial Mothers come to the scene, surround Mahadeva, and salute him reverently.
Mahadeva is placed at the center of a surrounding divine and semi-divine assembly and shines in their midst.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2759-2834 confidence: medium
Mahadeva is surrounded by spirits and ghosts, seated on a bull, hymned by eleven hundred Rudras, and praised by groups of deities including Adityas, Vasus, Sadhyas, Viswedevas, Aswins, Indra, Upendra, and Brahma.
Gods, rishis, cosmic personifications, ritual entities, waters, mountains, snakes, and all created beings gather around, praise, or bow to Mahadeva.
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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 is called immobile, boon-giving, soul of all creatures, creator of all, Bhava, bearer of matted locks, wearer of animal skins, possessor of a peacock-like crest, universe-limbed, and Hara the destroyer.
The deity is described as having the whole universe for limbs and as having the universe for form.
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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 3361-3444 confidence: high
The deity is called the tree of the world, whose roots extend upward and branches hang downward, and is also called the banian.
The deity is identified with the tree of the world whose roots extend upward and branches hang downward, and with the banian.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 30772-30857 confidence: medium
Arjuna praises Krishna as Soul of the universe, source of creatures, creator of Earth, Welkin, and Heaven, possessor of cosmic body correspondences, the universe itself, end-cycle destruction, and the Supreme Soul; he cites Narada, Devala, Vyasa, and the Kuru grandsire as sources for knowing all rests on Krishna.
Arjuna describes Krishna as source of creatures, creator of realms, the universe itself, the support on which all rests, and destruction at the end of the cycle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 5465-5548 confidence: high
Bathing at Gangadwara, Kusavarta, Vilwaka, Kankhala, and the Lake of Waters cleanses sin or grants Horse-sacrifice merit; the north-flowing Bhagirathi-Ganga is called the union of heaven, earth, and nether regions, and a month-long fast and bath there allow one to behold deities.
The northward-flowing part of Bhagirathi-Ganga is explicitly called the union of heaven, earth, and the nether regions.
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The Markandeya Purana CANIO LIII. / CANTO IIT. / CANTO LT. / Canto LY.; lines 15284-15398 confidence: high
Markandeya tells a brahman of four forests on Mandara and other mountains, naming Caitra-ratha, Nandana, Vaibhraja, and Savitra, and four lakes around Meru: Arunoda/Amunoda, Manasa, Sitoda, and Maha-bhadra.
Meru is the organizing center for forests, lakes, countries, and extensive mountain lists in the four directions.
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The Markandeya Purana CANIO LIII. / CANTO IIT. / CANTO LT. / Canto LY.; lines 15284-15398 confidence: high
The earth is called a “four-leaved lotus-flower”; Bharata is named “the land of action” where merit and sin are acquired.
The earth is explicitly described as a four-leaved lotus-flower with countries on the four sides.
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The Markandeya Purana CANTO IIT. / CANTO LT. / Canto LY. / Canto LVI.; lines 15401-15563 confidence: medium
The Ganges issues from Narayana's foot, enters the moon, is connected with purification by the sun's rays, falls on Meru, and divides into four streams.
The Ganges issues from a divine source, enters the moon, falls on Meru, and divides into streams from that mountain setting.
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The Markandeya Purana CANTO IIT. / CANTO LT. / Canto LY. / Canto LVI.; lines 15401-15563 confidence: high
The eastern stream Sita flows through named forest, lake, and mountains, descends from Bhadrasva, and enters the ocean.
The Ganges divides into four streams flowing east, south, west, and north through named regions toward oceans.
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The Markandeya Purana Canto LIl. / Canto LIII. / CANIO LIII. / CANTO IIT.; lines 15141-15263 confidence: high
On Meru are the courts of Indra and the other Loka-palas in the eight directions, and Brahma's Court is in the center and is fourteen thousand yojanas high.
The passage organizes Meru by center and directions: Brahma's Court is central, the Loka-pala courts occupy the eight directions, and Meru stretches to the four quarters in Ilavrita.
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The Markandeya Purana CANTO LVni. / Canto LIX. / CANTO LIX. / Canto LX.; lines 21132-21224 confidence: high
Ilavrita is the middle continent of Meru; the sun does not burn there, people do not decay or grasp selfishly, Meru’s lustre is associated with celestial rays, inhabitants have lotus-like traits and long life, and great Meru stands in a central expanse.
Ilavrita is described as the middle continent of Meru, with a central expanse and the great mountain Meru located there; celestial rays are linked to Meru’s lustre.
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The Markandeya Purana CANTO LXXXL / YICTOBY OP THE ASORAS OTEB THE OOBS. / Canto LXXXIL / CANTO LXXXIL; lines 25822-25973 confidence: medium
After receiving gifts, the goddess roars and laughs repeatedly; the sky is filled, an echo arises, all worlds shake, the seas tremble, the earth quakes, and the mountains move.
Her roar shakes the worlds and seas, and her body is described as extending through earth, firmament, Patala, and sky.
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The Markandeya Purana CANTO or. / CANTO CYL / Canto CVI. / CANTO CVI.; lines 31176-31339 confidence: high
As the Sun, the centre of all worlds, whirls, earth, oceans, mountains, forests, heavens, moon, planets, stars, creatures, waters, asterisms, and clouds are displaced or broken; earth, air, and nether regions sound out, and there is great chaos.
The Sun is called the centre of all worlds; when he whirls during the paring of his glory, the heavens, earth, waters, mountains, asterisms, and clouds are thrown into disorder, and the passage calls this chaos.
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The Markandeya Purana CANTO TV. / CAHTO IV. / Canto V. / CANTO V.; lines 1160-1261 confidence: medium
The Earth, distressed by the weight of Danavas and Daityas born among men with numerous armies, goes to Meru, the abode of the gods, and asks the thirty gods to devise tranquillity for her.
Earth goes to the summit of Meru, described as the abode of the heaven-dwelling gods, to make her appeal.
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The Markandeya Purana Canto VII. / THE BIETH OF THE SONS OF DRAUPADI. 33 / M CANTO VIL / CANTO VIT.; lines 1954-2052 confidence: medium
Citizens follow the departing king with wife and son, lamenting that he is righteous and their benefactor; they say where he is, there are joy, their city, and Svarga.
The citizens identify their city, joy, and Svarga with the king's presence, and the gods describe him as a sacrificer uprooted from his throne.
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The Markandeya Purana CANTO XLVT. / Canto XL VI. / Prakyiti. t Prakyita. J Purusha. § Paresa. / CANTO XLTI.; lines 12342-12392 confidence: medium
Brahma is described as Hiranya-garbha, first of the gods, without beginning, seated in the middle of the lotus-like earth, and born in the beginning.
Brahma is introduced as a primordial divine figure seated in the middle of the lotus-like earth.
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The Markandeya Purana COUNTRIES AND KACES IN NORTH-EAST INDIA. / CANTO LViir. / ASTEOLOGICAL APPLICATIONS. / CANTO LVni.; lines 20888-20976 confidence: medium
The Tortoise in India is identified as the adorable lord Narayana, in whom everything is established; all gods have stations in it, and Agni, Earth, and Moon are in its middle.
The Tortoise is identified with Narayana, in whom everything is established, and contains a nested arrangement of countries, constellations, zodiac signs, planets, and deities.
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The Ramayan of Valmiki BOOK I.(6) / OM.(8) / Canto III. The Argument. / Canto IV. The Rhapsodists.; lines 1578-1625 confidence: low
“King Daśaratha” guards the city, which is belted with Sāl trees and compared to Indra ruling “his fair city in the sky.”
The earthly royal city is compared to Indra’s fair city in the sky and contains gods’ shrines, Vedic sound, and ritual fire.
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The Ramayan of Valmiki Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27563-27702 confidence: medium
Ráma recognizes the hermitage signs: fruiting branches, fragrant forest air, piles of split wood, holy grass, a central holy fire with smoke, bathing places, and twice-born men carrying blossoms.
Agastya ordains the grove as a refuge and defense from oppressors, and it is marked by holy fire, bathing places, trees, lakes, and hermits.
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The Ramayan of Valmiki Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27704-27812 confidence: medium
The southern realm is said to admit no fiend; Vindhya bows its humbled crest at Agastya’s behest when it would halt the Lord of Day’s journey.
Agastya’s place is described as a holy realm where gods, saints, spirits, serpent lords, and heavenly minstrels dwell or serve, while liars, tyrants, cheats, sinners, and fiends cannot remain.
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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 23088-23203 confidence: medium
The hill is described with birds, lofty summits, many mineral colors, crystal and topaz-like brilliance, and wild animals including bear, tiger, hyena, deer, and antelope.
Chitrakuta is presented as a richly colored, elevated, celestial-inhabited, water-bearing, luminous mountain surpassing ideal northern and named realms in beauty.
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The Ramayan of Valmiki Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43170-43265 confidence: medium
The Vánars depart rapidly; Śatabal goes north, Hanumán with Angad and Tára’s multitude goes south, Vinata goes east, and Susheṇ goes west.
The passage highlights the King of Mountains cleaving the sky and names major mountains including Asta, Himaván, Meru, Malaya, Vindhya, and Rishyamúka.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36583-36740 confidence: low
At Rama's request, Savari leads the brothers through the wood and identifies Matanga's grove, where aged saints made offerings at the western altar and where ascetic power keeps the altar bright.
Matanga's wood contains an altar kept bright, lakes moved by thought, wet bark garments, and unfading flowers through the power of ascetics.
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The Ramayan of Valmiki Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage.; lines 4713-4843 confidence: medium
Viśvámitra says Vishṇu formerly dwelt in the wood for penance; it was called the Grove of the Dwarf and later the Perfect Grove.
The grove is linked to Vishṇu's dwelling and perfection, and the princes ask that it be made perfect anew through the initiated rite.
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The Ramayan of Valmiki Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42607-42771 confidence: high
The eastern steep shines with gold and golden trees; the Saumanas peak rises there, and Vishnu placed his first step there when pacing through the universe and his second on Meru’s crest.
The eastern golden mountain and Saumanas rise to the sky, are linked with Vishnu’s cosmic steps and Meru, illuminate Sudarshandwip, and mark the place where the sun ascends and the journey ends.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18218-18358 confidence: medium
Rama addresses Sita and Lakshman, describing flowering trees, fruit, honeycombs, wild birds, elephants, and Chitrakuta’s peaks in the cloud, and says the holy shade will make them happy.
Chitrakuta is presented as a beautiful, nourishing, holy, water-supplied mountain setting where the exiles can dwell and Rama finds relief from sorrow.
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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 5735-5905 confidence: medium
Brahmá praises Bhagírath, grants the prayer, says Gangá flows in heaven and is daughter of the Lord of Snow, and instructs him to win Śiva, who alone can hold the torrent of her descent.
Brahmá says earth alone cannot bear Gangá’s torrents from the upper air and that only Śiva can hold her weight.
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The Ramayan of Valmiki Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West.; lines 42922-43030 confidence: high
Sixty thousand golden hills are seen, brilliant like the morning sun, with King Meru, best of mountains, in their midst.
Meru is called king and best of mountains, surrounded by golden hills, granted day-and-night light by the sun, and approached by gods at evening.
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The Ramayan of Valmiki Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West.; lines 42922-43030 confidence: medium
Sixty thousand golden hills are described, with King Meru in their midst. The sun granted Meru and its summits continual light and golden sheen for its divine inhabitants.
Meru is located in the midst of sixty thousand golden hills and serves as a divine gathering point near the sun’s western course.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64572-64708 confidence: medium
Some mountains are called fabulous or unidentified; Sugrīva’s list is said to range from Kailās, Kuvera’s residence, to Mahendra, and from the eastern sunrise mountain to the western sunset mountain.
The notes locate sacred or fabulous mountains, a stellar station of Vishṇu, seven concentric seas, and Śiśir projecting from Meru.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64572-64708 confidence: medium
Sugríva is said to include mountains from Kailás, residence of Kuvera, to Mahendra, and from the eastern sunrise mountain to the western sunset mountain.
The notes connect mountains with divine residence, sunrise and sunset boundaries, Meru, and a ridge projecting from Meru.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64572-64708 confidence: medium
One of the seven seas is described as surrounding the earth in concentric circles.
A sea is glossed as one of seven seas that surround the earth in concentric circles.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: high
Jambudwīpa is the central continent; at its centre is golden Meru, crowned by the great city of Brahmā.
Meru is described as a golden mountain at the centre of Jambudwīpa, crowned by Brahmā’s city.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: high
Meru is mentioned with a northern ridge; Jambudwípa is central among seven continents, with golden Meru at its center and Brahmá's city on its summit.
Meru is described as a golden mountain at the center of Jambudwípa, crowned by Brahmá's city.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64865-64999 confidence: high
Meru stands in the centre of Jambudwipa and the earth; the sun travels round the world keeping Meru on his right, producing relative regions of light and darkness.
Meru is described as the centre of Jambudwipa and the earth, while the sun travels around it.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64865-64999 confidence: low
The Uttara Kurus are mentioned as northern peoples beyond Himavat and described elsewhere in the cited work as belonging to mythology.
The Uttara Kurus are placed in the northern quarter beyond Himavat and also treated as mythological.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64865-64999 confidence: high
Meru stands at the center of Jambudwípa and the earth; the sun travels around the world keeping Meru on its right, with light and darkness described relative to Meru and the observer.
Meru is explicitly located at the center of Jambudwípa and the earth, and the sun's circuit is described in relation to it.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62216-62330 confidence: medium
The ruins of the ancient capital of Ráma and the Children of the Sun are said to be traceable in present Ajudhyá, which is called the Jerusalem or Mecca of the Hindus.
Ajudhyá is described as the ancient capital of Ráma and the Children of the Sun and as a major Hindu holy place by analogy with Jerusalem or Mecca.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62817-62940 confidence: high
Jambudvīpa is said to be named from the Jambu or Rose Apple and to signify the central division of the world, the known world.
Jambudvīpa is described as the central division of the world or known world.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62817-62940 confidence: high
Jambu, or Rose Apple, is linked with Jambudvīpa, described in the Purāṇas as the central division of the world or the known world.
Jambudvīpa is described as the central division of the world or the known world, named from Jambu or Rose Apple.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 confidence: medium
Eight elephants are attached to the four quarters and intermediate compass points to support and guard the earth.
Eight elephants are stationed at the cardinal and intermediate directions to support and guard the earth.
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The Rámáyan of Válmíki, translated into English verse Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43168-43263 confidence: medium
Vánar forces depart to assigned quarters: Śatabal north, Hanumán with Angad and Tára’s multitude south, Vinata east, and Susheṇ west, each following the king’s decree.
The passage names high and boundary mountains, including the King of Mountains, Himaván, Meru, Asta, and Rishyamúka, within directional travel and refuge scenes.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5591-5731 confidence: medium
The sixty thousand chiefs dig deeper and meet the immortal elephant Vírúpáksha, who bears the broad earth; when he shakes his head, the earth reels and quakes. They honor him and pass on.
The passage describes vast elephants below the earth, several bearing or upholding the earth on their heads, with Vírúpáksha’s head-shaking causing earthquakes.
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The Rámáyan of Válmíki, translated into English verse Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West.; lines 42920-43028 confidence: high
Sixty thousand golden hills surround King Meru; the Sun grants Meru and his kindred perpetual light and golden sheen.
Meru is placed in the midst of golden hills, receives a solar boon of continual light, and stands near the evening worship of the Sun before Asta and the unknown sunless sea.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64570-64706 confidence: high
Sugríva is said to include mountains from Kailas, the residence of Kuvera, to Mahendra, and from the eastern sunrise mountain to the western sunset mountain.
The notes locate divine and cosmic places through Kailas, Meru, sunrise and sunset mountains, Vishnu’s station near the polar star, guardian elephants of the compass, and seven concentric seas.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64708-64861 confidence: high
Jambudwípa is central among seven continents; at its center is golden Meru, 84,000 yojans high, crowned by Brahmá's city.
Meru is a golden mountain in the center of Jambudwípa, itself the central continent, and is crowned by Brahmá's city.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62090-62212 confidence: medium
The note mentions ascetic garb, describes Mount Meru and Kailása as celebrated mythic mountains and two Indian Olympi, and identifies Śiva as God of destruction and reproduction.
Meru and Kailása are described as celebrated mythic mountains in lofty northern regions and as the two Indian Olympi.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62214-62328 confidence: medium
The Sarjú or Sarayú rises in the Himalayas, flows through Oudh, and joins the Ganges; Ajudhyá is described as the ancient capital of Ráma and the Children of the Sun and as the Jerusalem or Mecca of the Hindus.
Ajudhyá is described as the ancient capital of Ráma and the Children of the Sun and as a major Hindu sacred city.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62815-62938 confidence: high
Jambu or Rose Apple is connected with Jambu-dvīpa, said in the Purāṇas to signify the central division of the world, the known world.
Jambu-dvīpa is explained as the central division of the world and the known world, named from Jambu or Rose Apple.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63465-63546 confidence: medium
A Calcutta Review note describes a green hill as a holy spot for devotees of this incarnation of Vishṇu, calls the neighborhood Rāma’s country, links headlands and caverns with Rāma, names Sītāphal fruits as the reputed food of the exile, and describes devotees walking a raised foot-path around the hill.
The review note describes the hill as a holy spot, the surrounding region as Rāma’s country, and natural features as connected with Rāma and Sītā.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 1736-1802 confidence: medium
Krishna identifies himself with Time, the tiger, Garud, the whirlwind, Rama, Makar, Ganges, the First, Last, and Centre of all, Supreme Wisdom, words, eyesight, the letter A, Endless Life, and boundless Love.
Krishna says he is the First, Last, and Centre of all, that all beings exist by him, and that he is all and made all while abiding as separate Lord.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 1741-1807 confidence: medium
Krishna identifies himself with Prahlada, Time, the tiger, Garud, whirlwind, Rama, Makar, Ganges, and as first, last, and centre of all.
Krishna calls himself the first, last, and centre of all that is or seems, and says he is all, made all, and abides as its separate lord.
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The Upanishads Part Third / Part Fourth / Part Fifth / Part Sixth; lines 1865-2021 confidence: high
Describes the Aswattha tree with root above and branches below; commentary identifies it as the tree of creation rooted in Brahman.
The passage describes an ancient Aswattha with roots above and branches below, identifies it as the tree of creation rooted in Brahman, and says all worlds rest in That.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 6866-7029 confidence: high
“When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre.” The passage also says that for the knower the sun does not rise or set and there is day once and for all.
The figure is described as alone, standing in the centre, beyond rising and setting.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 8554-8722 confidence: medium
Janaka says Vidagdha Sakalya told him heart is Brahman. Yajnavalkya identifies the heart as body, ether as place, certainty as the mode of worship, and says all things rest in the heart. The cattle reward formula is repeated.
Yajnavalkya says the heart is the body and resting-place of all things and that all things rest in the heart.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3377-3491 confidence: medium
The great Being is manifest, near, and moving in the cave of the heart; everything is centered in it. Indestructible Brahman is the foundation of worlds and is to be hit.
Everything is said to be centered in the great Being in the heart; the arteries meet there like spokes fastened to a nave.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 6604-6794 confidence: medium
“this Self is the lord of all beings, the king of all beings”; all beings are contained in it “as all spokes are contained in the axle and in the felly of a wheel.”
The Self is described as lord and king of beings, and the wheel image places beings and selfs within the Self like spokes in the axle and felly.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 4, 5- / I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21; lines 2976-3064 confidence: medium
An ancient tree has roots upward and branches downward; it is called the Bright, Brahman, and the Immortal; all worlds are contained in it and no one goes beyond it.
All worlds are contained in the Brahman-tree, and no one goes beyond it.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 16297-16423 confidence: high
The eastern set, including Agni, the Gayatra metre, spring, upward breath, Nakshatras, and Vasus, rises in the East, warms, rains, praises, enters into the sun, and looks out from him; the sun is described as formless, pure, brilliant, omniscient, creator, ruler, and centre.
The directional groups rise in all directions, enter again into the sun, and look out from him; the sun is described as the centre of the centre of all things.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267 / I QUESTION, 15. 273; lines 13532-13711 confidence: medium
The powers praise Praṇa as fire, sun, rain, Indra, wind, earth, matter, God, what is and is not, and immortal. Everything is fixed in Praṇa as spokes in the nave of a wheel, including Vedic verses, sacrifice, Kshatriyas, and Brahmans.
Everything, including Vedic texts, sacrifice, and social classes, is said to be fixed in Praṇa like spokes in the nave of a wheel.
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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 2076-2160 confidence: medium
Meditation on the fixed pole-star brings knowledge of stellar motions; the commentary links the pole-star with the earth's axis and with the eternal spirit about which all things move.
The fixed pole-star is described as the star toward which the earth's axis points and as the eternal spirit about which all things move; meditation on it yields knowledge of stellar motions.
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Thirty Minor Upanishads KHANDA II / SUBALA-UPANISHAD 63 / KHANDA III / KHANDA IV; lines 3208-3321 confidence: medium
The heart contains a red fleshy mass with a dahara-lotus, ten openings, and pranas located there.
The heart contains a lotus, openings, pranas, nadis, and the heart-space where Atma sleeps; the nadis also join centres and bind faculties, objects, and presiding powers.
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Thirty Minor Upanishads KHANDA IX / KHANDA X / SUBALA-UPANISHAD 75 / KHA:NDA XI; lines 3723-3768 confidence: medium
Raikva asks the Lord about the seat of Atma replete with vijnana and how it leaves the body and pervades the universe.
The passage places a lotus, ocean, bird, and four channels within the heart as part of a teaching about Atma.
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Thirty Minor Upanishads KHANDA XIII / KHANDA XV / KHAFDA XVI / TE JOBINDU '-UPANISHAD; lines 3933-3970 confidence: low
“That” is called the lonely seat with no man in beginning, middle, or end, through which the universe is pervaded; the illusion of Brahma and other beings occurs within one twinkling of His eye.
The passage calls “That” the lonely seat pervading the universe, the support of the universe, and the root of all worlds through mulabandha.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / GARBHA-UPANISHAD 119 / TARASARA-UPANISHAD 1 / S'UKL A- Y A JUR VED A; lines 5689-5796 confidence: medium
Brhaspati asks where one should go to cognize Kurukshetra, called the Devas' place of sacrifice and the spiritual seat of all beings; Yajnavalkya replies that Avimukta is Kurukshetra and the place of Brahman-study.
Avimukta/Kurukshetra is described as the Devas' sacrificial place, the spiritual seat of all beings, and a place of Brahman-study where Rudra's initiation leads to moksha.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / OM-TAT-SAT. / ATMABODHA'-UPANISHAP / RGVEDA; lines 2125-2212 confidence: medium
The reciter of “Om-namo-Narayanaya” reaches Vaikuntha, described as the heart-lotus or city of Brahman, effulgent like lightning and shining like a lamp.
Vaikuntha is identified with the heart-lotus and city of Brahman, Brahman is placed in the center of the heart-lotus, and the first-person voice calls itself the heart of all worlds.
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Thirty Minor Upanishads SAMAVEDA / ADHYAYA II / KAIVALYA '-UPANISHAD / KRSHNA-YAJURVEDA; lines 1917-1996 confidence: medium
The Grandfather replies that the knowledge is known through faith, devotion, meditation, and yoga; salvation is through renunciation, and ascetics of pure mind enter the reality above heaven and in the heart-cave, attain Paramatma in the Brahma-world, and are emancipated.
The liberated reality is said to be in the cave of the heart, and the practitioner contemplates Parameshvara in the centre of the purified heart-lotus.
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Thirty Minor Upanishads SUBALA-UPANISHAD 63 / KHANDA III / KHANDA IV / SUBALA-UPANISHAD 67; lines 3361-3449 confidence: low
"Within the body, is the one eternal Aja (unborn), located in the cave (of the heart). Earth is His body." The passage continues that he moves in earth, earth does not know him, and waters are his body.
The one eternal Aja is located in the cave of the heart, and earth and waters are described as his body.
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Thirty Minor Upanishads UPADES'A VIII / S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179 / S'ANDILYA-UPANISHAP 183; lines 8308-8392 confidence: medium
Samyama of tara gives knowledge of all things; mind or chitta placed at the nose, eye, ear, throat, left eye, and head gives knowledge of Indra-, Agni-, Yama-, Nrrti-, Varuna-, Vayu-, Soma-, Siva-, and Brahma-worlds. The note relates these to directions and presiding devatas.
Named worlds, including deity-worlds and the fourteen lokas/talas, are correlated with body parts from the soles and feet to the head, while the heart and bodily akash are also used as contemplative loci.
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Thirty Minor Upanishads VARAHA-UPANISHAD 237 / CHAPTER V / VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241; lines 10550-10649 confidence: medium
The passage describes checking vayu, planting hands and feet, piercing four seats, shaking Mahameru, the union of moon, sun, and agni on account of nectar, motion of devatas in Meru, and piercing Brahma-, Vishnu-, and Rudra-granthis through grace and yoga practice.
Mahameru or Meru is shaken or moved, devatas are said to stay in its centre, and its motion affects them.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA / PHYANABINDU-UPANISHAP 205; lines 9126-9208 confidence: medium
Atma is described: in the heart is an eight-petalled lotus; at its center is the jivatma, luminous, atomic in size, moving circularly, and containing everything.
The heart lotus contains the luminous atomic jivatma, and the passage says everything is located in it.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / MANDALA X, HYMN 78. 417 / NOTES. / MANDALA I, HYMN 43. 419; lines 27284-27331 confidence: low
Soma is addressed as immortal; beings belonging to him are said to be in the highest place of the law, on its summit, and in its centre, and Soma is asked to cherish and remember those who honor him.
Soma's beings are said to be in the highest place of the law, on its summit, and in its centre.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA III, ADHYAYA 5, VARGA 12. / MANDALA IV, HYMN I2. 355 / NOTES, / ASHTAKA III, ADHYAYA 5, VARGA 13.; lines 17079-17108 confidence: low
"Unsupported, unattached... how is it that he does not fall down?... Erected as the pillar of Heaven he protects the firmament."
An unsupported figure is said to be erected as the pillar of Heaven and to protect the firmament.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASHT7AKA II, ADHYAYA 8, VARGA 22-23. / MANDALA III, HYMN 4. 237 / NOE ES: / MANDALA III, HYMN 5. 241; lines 11685-11712 confidence: medium
Agni shines with fuel on heaven’s summit and earth’s navel; called worthy of magnification, Mitra and Matarisvan, the messenger, he is asked to bring the gods to receive the sacrifice.
Agni shines on heaven’s summit and earth’s navel and upholds the firmament.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) HYMNS. / INDEX OF WORDS. / IT, 4, 6; / HYMNS.; lines 24554-24745 confidence: low
“nabhi, navel, centre” with phrases including “nabhis prithivyas,” “divah na&bha,” and “amritasya n&bhim.”
The index glosses nabhi as “navel, centre” and lists phrases involving the navel of earth, heaven, and immortality.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 58. 47 / MANDALA I, HYMN 509. EG / MAW DAICA 1. AY MN: 59. / ASHTAKA I, ADHYAYA 4, VARGA 25.; lines 2706-2760 confidence: high
Other Agnis are Agni’s branches; immortals enjoy themselves in him; Agni is the centre of human settlements and like a supporting column holds men.
Agni is explicitly called the centre of human settlements, compared to a supporting column, and named the head of heaven and navel of earth.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA II, HYMN 2. 2195 / NOTES. / MANDALA II, HYMN 2. 197 / MANDALA II, HYMN 3. 199; lines 9721-9765 confidence: high
The two divine Hotrs are invoked to perform the sacrifice rightly, sacrifice to and anoint the gods, observe the right time, and act on the navel of the Earth over the three ridges of the three worlds.
The sacrifice is located on the navel of the Earth and over the three ridges of the three worlds.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN 27. 299 / ING) TEES. / MANDALA III, HYMN 28. 301 / ASHTAKA III, ADHYAYA 1, VARGA 382-34.; lines 14492-14528 confidence: medium
'on the navel of the earth we will lay thee down, Gatavedas, that thou, O Agni, mayst carry the offerings (to the gods).'
Agni is placed on the 'navel of the earth,' a literal central-earth image in the passage.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES: / VEDIC HYMNS. / MANDALA III, HYMN 3. 235 / ASHT7AKA II, ADHYAYA 8, VARGA 22-23.; lines 11463-11500 confidence: medium
The ritual course and flames go upward; the air is ready, the Hotr is at heaven’s navel, and sacrificial grass is spread to receive the gods.
The passage locates the Hotr at heaven’s navel and pairs this with the prepared sacrificial space.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES. / MANDALA I, HYMN I4I. , 151 / MANDALA I, HYMN 142. 158 / NOTES:; lines 7683-7880 confidence: medium
The Bhrigus have set Agni to work on the navel of the earth; the speaker asks that Agni be stirred by prayers in his own house, and says he rules over goods like Varuna.
Agni is set to work by the Bhrigus on the navel of the earth, a localized central image within the hymn.
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native american southwest
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE SONG OF KOELHAHAH ABOUT HER SON / NOTES ON THE STORY OF PAHTAHNKUM / STORIES OF THE FOURTH NIGHT / THE STORY OF THE GAMBLER'S WAR; lines 4965-5099 confidence: high
In the middle of the earth, the Cane-Tube Pipe smokes itself; the prophesier blows smoke eastward to the Vahahkkee of Light and Cane of Light, then opens it so White Water and White Wasps come out and circle four times.
A Cane-Tube Pipe stands at the middle of the earth, and colored vahahkkees, canes, waters, and wasps are arranged by directions with repeated fourfold motion.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION / NOTES ON STORY OF CREATION / THE STORY OF THE FLOOD; lines 1104-1222 confidence: high
Veepismahl the hummingbird and Hickovick the woodpecker are repeatedly sent in opposite directions toward the world’s edges; their returns lead the group to identify Hick as the Navel of the World.
The birds travel in opposite directions to the world’s edges and return until the place called Hick is identified as the Navel of the World.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 63-165 confidence: medium
The people are coming up; Ile^ makes a growing mountain and vertical reeds in the center; four girls twist the reeds; a messenger reports that the reeds are twisted.
Reeds are made to stand vertically in the center as the mountain rises, and their condition affects the attempted ascent process.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 648-739 confidence: medium
In 'Naiyenesgani takes his Leave,' he comes to the center where the heart of the world lies, gathers the people, asks about how people should live, stands with black flint armor blowing in four directions, invites men who know magic to try their powers on him, makes their missiles fail, blows his breath so they fall, and says people will not live by such things.
When about to go away, Naiyenesgani stands at the center where the heart of the world lies, tests magic power, and states that people will not live by such powers.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 741-837 confidence: high
The speaker calls the place the heart of the world, says he is going away to his grandmother, says he has rid the world of monsters, promises to return when the people are few so all may die together, and says he made the world strong for them.
The place is called the heart of the world; people are told they will return there and warned that removal to other surroundings will make them perish.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 741-837 confidence: medium
The Rio Grande is made the world’s backbone; a mountain ridge is its neck, Pike’s Peak its head, ranges its legs, and White Flint Mountain and Rock Bell Mountain its nipples; the world is made very strong.
The world’s structure is mapped through named rivers and mountains; sacred mountains are climbed; an editorial note states that sacred rivers and mountains contain supernatural power for the tribe’s help.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 2437-2542 confidence: medium
Panther Boy leaves his wife behind, goes alone to select a camping place, and covers the new house with black, white, yellow, and blue bi bitcin on the east, south, west, and north sides.
Panther Boy builds a house with four colored sides, marks it four times, and makes tracks from it toward directional mountain ridges with springs and deer substances.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 2803-3021 confidence: medium
Song I describes a hunting trip through east, south, west, and north, with mountain ridges and mountain heads of jet, bailgaiye, coral, and turquoise, and a horn standing at four places in the sky.
The songs repeatedly organize mountains, deer skins, springs, house holes, and deer movements by east, south, west, and north, with a house positioned amid these directional features.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3389-3469 confidence: medium
On the return, the company passes Tsexadecgij, forked rock, and Tulittsogixalj, yellow water spring; supernatural beings are said to live there and at Gotalbakawadi.
The company returns through named places where supernatural beings live and reaches Gotalbakawadi, described as a place where all kinds of supernatural ones live and from which different language peoples are to be scattered.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 3107-3194 confidence: medium
Four divine forms are similarly shaped, differently colored, arranged toward the cardinal points, ornamented with sunlight skirts, jewels, cloud/lightning markings, and right-hand rattles, charms, and baskets; each has an empty left hand extended toward a same-colored plant: corn, bean, pumpkin, or tobacco.
The gods form a cross to the four cardinal points, while the plants form a second cross to intermediate directions, both sharing a common center in the picture.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10559-10638 confidence: high
Elder Brother meets Coyote and Earth Doctor; after dispute over who appeared first after the flood, Elder Brother is accepted as first, becomes ruler of the world, and sends the others to find the land’s hik or navel.
Elder Brother sends Coyote and Earth Doctor to find the land’s hik or navel, and simultaneous return marks the middle; the accompanying song names the center of the earth and central mountain.
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The Pima Indians THE BIRDS AND THE FLOOD / THE BLUEBIRD AND COYOTE / THE BOT AND THE BEAST / THE NAUGHTY GRANDCHILDREN; lines 12405-12474 confidence: medium
After the flood, Elder Brother rules with Earth Doctor and Coyote subordinate; after finding the middle of the land, they take part in new creation. First death comes when Rattlesnake bites Rabbit. Coyote steals an OCR-obscured item, and useful animals hidden in a cave by magicians are released by Coyote.
After the flood the figures find the middle of the land and take part in a new creation.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1150-1240 confidence: high
The creator sends the sun to travel over the world by several roads; the sun dislikes the north-to-south and west-to-east courses but likes the straight east-to-west road, after which the creator tells him to ascend daily on that course.
The sun tests roads over the world, approves the east-to-west route, ascends daily, and pauses at fixed points including the center of the world.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1339-1424 confidence: high
The Sia wish to pass to the center of the earth, but the moist earth is not firm; Ut'set asks cougar, bear, badger, shrew, and wolf to harden the road, and their attempts fail.
The Sia explicitly seek to pass to the center of the earth, and the appointed Ti'amoni is to lead them there over the straight road.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1427-1521 confidence: high
The Sia alone follow the command and take the straight road; other pueblos travel by various routes to the center of the earth. The Sia build a white stone village and live there four years or a long duration.
The Sia take the straight road, while other pueblos travel by various routes to the center of the earth.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1523-1609 confidence: medium
The twins are named Ma'-a-se-we and U'-yuuyew?, ask where their father is, are told he is far east, receive bows and arrows from spider woman, and cross her web bridge to descend to the center of the river and find their father's house.
The boys travel far to the east, must reach the center of a great river, cross a web bridge, descend to the river's center, and find their father's house there.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1797-1892 confidence: medium
After two days, Ma'asewe proposes traveling again; the boys' home is near the center of the earth, and their mother warns them not to go far because bad people remain.
The brothers' home is explicitly described as near the center of the earth.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2244-2352 confidence: high
The Sia journey from the white-house in the north, build many villages, conclude they have about reached the center of the earth, and decide to build a permanent home modeled on the northern white-house.
The Sia travel from the white-house in the north, build villages along the way, and decide to build a permanent home when they believe they have reached about the center of the earth.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2244-2352 confidence: medium
The Sia journey from the white-house in the north, build many villages, conclude they have about reached the center of the earth, and decide to build a permanent home modeled on the northern white-house.
The permanent village Koasaia is built at the chosen center-area as an exact model of the white-house of the north, with modifications concerning the cougar and north-wind doorway.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2532-2616 confidence: medium
Po'shaiyanne visits a high western mountain and sees a white deer in the north, a yellow antelope in the west, a sheep in the south, a buffalo in the east, and many small animals and birds across the earth and air.
Po'shaiyanne sees animals in the four directions and later sprinkles meal and plays his flute to north, west, south, and east, drawing deer into a central circle.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2699-2793 confidence: high
After Po'shaiyanne's departure, the ti'amoni leaves his village, the present pueblo of Sia is built, and a square stone is laid first as the heart of the village.
The ti'amoni has a square of stone laid first in the present pueblo of Sia, and the passage says it is emblematic of the heart of the village because a heart must exist before a thing can exist.
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The Sia BTEVBN80N.) SONGS. 123 / A SONG OF THE SHU'WI OHAI'AN (SNAKE SOCIETY) FOB HEALING / THE SICK. / A BAIN SONG OF THE SKO'YO CHAI'AN (GIANT SOCIETY).; lines 5845-5922 confidence: medium
“Middle of the world below / door of shi'pa-po”
The passage explicitly combines “Middle of the world below” with the “door of shi'pa-po,” suggesting a named central or threshold location within the song's imagery.
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The Sia PRATER TO WAKANDA. / ACCESSORIES OF PRAYER. / OMAHA AMD KANSA EXPRESSIONS ABOUT WAKANDA. / PONKA BELIEF ABOUT MALEVOLENT SPIRITS.; lines 19259-19340 confidence: medium
Abicude is explained as an old Omaha and Ponka custom of blowing smoke downward to the ground while praying; the pipe was held toward the four winds, ground, and upper world.
The pipe is held toward the four winds, ground, and upper world, and prayers are addressed to these recipients.
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The Sia STK7EK80K.1 FOUR NIGHTS' CEREMONIAL. 99 / HO'-NA-AI-TE OF KNIFE SOCIETY. / THE KNIFE SOCIETY. / SHRINE OF KNIFE SOCIETY.; lines 4857-4915 confidence: medium
The vicar stands the reed in the center of the froth, dances before the altar holding eagle plumes, dips suds with the plumes, and throws them toward the altar, north, west, south, east, zenith, and nadir.
Suds are thrown toward the altar, the four cardinal directions, zenith, and nadir, and tobacco smoke is directed to the four cardinal directions from the ritual setting at the cloud bowl.
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The Sia STK7EK80K.1 FOUR NIGHTS' CEREMONIAL. 99 / HO'-NA-AI-TE OF KNIFE SOCIETY. / THE KNIFE SOCIETY. / SHRINE OF KNIFE SOCIETY.; lines 4917-4953 confidence: medium
As the choir sings, two boys stand on opposite sides of the meal line, sprinkle the altar with plumes and a crook dipped in medicine water, throw suds and medicine water toward cardinal points, zenith, and nadir, cross sides, reverse positions, and repeat the directional sprinkling twelve times.
The altar and meal line function as the ritual focus from which actions are directed toward north, west, south, east, zenith, and nadir.
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The Sia The Sia / INTRODUCTION.; lines 64-177 confidence: high
The cosmogony and myths point to the present site as a home before the mesa; the legends refer to villages on mountain tops during “journeying from the north to the center of the earth.”
The passage explicitly says Sia legends refer to villages on mountain tops during journeying from the north to the center of the earth.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies A'SHIWI COXTINUK THEIR JOURNEYING / WITCHES GIVE SEEDS TO THE CORN MAIUKNS / OKIGIN OF THE ANCESTRAL GODS / ORIGIN OF THE DIMINUTIVE GODS OF WAR; lines 1199-1255 confidence: medium
The A'shiwi travel from Ko'thlu wala'wa toward Han'lipinkia; smoke is discovered in the distance, the Kia'kwemosi calls it a village, and the Divine Ones send two Ne'wekwe ti'kili members to hunt a trail despite their warning that they are fighting men.
The A'shiwi are on a journey and explicitly cannot proceed in their quest for the Middle place of the world until the opposing people are overcome.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies A'SHIWI RESUME TIIKIK JOURNEYING / OKIC.IN OF THE KO'TIKILI / DISCOVERY OF THE CORN MAIDENS / CREATION OF THK BEAST GODS; lines 2369-2460 confidence: medium
The Yellow and Blue Corn maidens, with U'yuyewi, Ma'sai'lema, and Pi'lashiwanni attendants, retrieve water vases from He'putina, described as symbolic of the Middle of the world, and collect water from two named springs, one near Corn mountain.
The attendants retrieve vases from He'putina, explicitly described as symbolic of the Middle of the world, and collect water used in the rite.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ALTAR OF MA'KE 'HLAN'NAKWE (GREAT FIRE FRATERNITY; / MA'TKK THLAN'NAKWE 493 / NTKVKNSON / ORIGIN OF THK SIIO'TIKIANNA, AKKOW DIVISION; lines 28085-28157 confidence: medium
The morning ceremony begins with the 'Hlem'mosona seated near the room center and fireplace holding six couples of eagle-wing plumes representing the six regions; the a'kwamosi and deputy sit nearby, a medicine bowl is placed, and a female member sets a water vase and gourd nearby.
Six plumes represent six regions; water and buds are added in sixfold motions, and plumes draw water from four regions and zenith to the center and stir for nadir.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANNUAL FESTIVAL OF THE SHA'LAKO / MIXOK CEREMONIES / TWENTY-THIRD ANNUAL REPORT PL. LVIII / ALTAR OF UHUHUKWE (EAGLE DOWN FRATERNITY); lines 13699-13793 confidence: medium
Two A'shiwanni wave baskets to the six regions and place them before the altar; Sa'yatasha and Hu'tutu stamp back and forth.
Baskets are waved to the six regions, corn grains are of the colors of the six regions, and the Kia'kwemosi motions each seated god to the six regions.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH; lines 4379-4575 confidence: medium
Invocation of gods with colored deer scapulae by region and of gods with wood ears, wool cap, many deer, A'nahoho, Shu'laawi'si, reed staffs, shaker/great director, and blue-horned masks.
The passage combines directional deer-scapula gods, Kiaklo’s looking to the six regions, a Middle place, and travel to the Middle of the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH; lines 4379-4575 confidence: medium
The passage wishes for Plumed Serpent, Suti'ki, the suckling, and old dance men; the great father of the Ko'yemshi asks if he is wanted; Pau'tiwa instructs travel with Kiaklo to the Middle place and carrying a rattle.
Pau'tiwa instructs travel over the road to the Middle place, and Kiaklo later chooses the middle road and recounts the ancients’ travels to the Middle of the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH; lines 4577-4789 confidence: medium
Repeated stanzas use the formula of coming to a place, getting up there, and moving on.
A note explicitly says the A'shiwi stopped from time to time in their quest of the Middle place, while the route song enumerates the places reached.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH; lines 4577-4789 confidence: medium
Kiiiklo looks to the six regions, sees four separate roads close together, and says to come by the middle road; the stanza also says the grandfathers sing.
Kiiiklo looks to the six regions, sees four roads together, and identifies the middle road as the route.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH; lines 4791-4947 confidence: high
A note identifies the Middle place as the shrine symbolizing the Middle of the world and the spot on which He'patina stands.
A note identifies the Middle place as a shrine symbolizing the Middle of the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies BUREAU OF AMERICAN ETHNOLOGY TWENTY-THIRD ANNUAL REPORT PL. CVI / KABKIT HUNT / TWENTY-THIRD ANNUAL REPORT PL. CVII / TWENTY-THIRD ANNUAL REPORT PL. CVIII; lines 25401-25507 confidence: medium
After a feast and rest, the Hlem'mosona goes alone to the plaza; musicians play and sing while he faces north and swallows his sword, repeats at west, south, and east, and at the east swallows it three times for East, Zenith, and Nadir.
The Hlem'mosona performs sword swallowing in relation to cardinal directions and the six regions, including East, Zenith, and Nadir.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CEKEMOXY FOK-TIIK CUKE OK SOKE TIIHOAT / ALTAR OF MA'KE 'HLAN'NAKWE (GREAT FIRE FRATERNITY; / MA'TKK THLAN'NAKWE 493 / NTKVKNSON; lines 27478-27584 confidence: high
A square dry painting is made on the floor near the altar using yellow sand and hand measurements; its sides are glossed as surrounding countries and its central corn-pollen line as Zuñi country, the heart and center of all.
The dry painting assigns surrounding regions to the four sides and places the Zuñi country on the central corn-pollen line, explicitly described as the heart and center of all.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CEKEMOXY FOK-TIIK CUKE OK SOKE TIIHOAT / ALTAR OF MA'KE 'HLAN'NAKWE (GREAT FIRE FRATERNITY; / MA'TKK THLAN'NAKWE 493 / NTKVKNSON; lines 27587-27685 confidence: medium
Groups leave the circle to swallow swords facing north, west, south, east, zenith, and nadir; some swallow two swords, one man swallows three, the Great Mother swallows two, and the dancers circle the boxes five times.
The leader stands in the center facing east, prays, and motions the collected swords to the six regions; sword-swallowing groups also face named directions including zenith and nadir.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CEREMONIAL OF INITIATION INTO THE SHU'MAAKWE / MA'TKK TSAN'NAKWK 555 / SUN DANCE OF THE I'K'SHATSILO'KWE (CIMEX FRATERNITY) / ORDER OK PA'YATAMU OF THE LITTLE FIRE FRATERNITY; lines 30957-31041 confidence: medium
In the plaza, after circling and standing in an ellipse, runners and strikers enact movements toward West, South, East, Zenith, and Nadir, with each runner struck over the left shoulder before they rejoin the dancers.
The second dance sequence explicitly marks West, South, East, Zenith, and Nadir through runs, circles, and shoulder strikes.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CEREMONIES OF THE SECOND DAY / CEREMONIES OF THE SECOND NIGHT / ANNUAL FESTIVAL OF THE SHA'LAKO / MIXOK CEREMONIES; lines 12976-13059 confidence: high
A cave above Hal'on kwa'ton is identified as the shrine that symbolized the Middle of the world to the A'shiwi when they lived on To'wa yallanë.
The passage explicitly says the cave shrine above Hal'on kwa'ton symbolized the Middle of the world to the A'shiwi.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CEREMONIES OF THE SECOND DAY / CEREMONIES OF THE SECOND NIGHT / ANNUAL FESTIVAL OF THE SHA'LAKO / MIXOK CEREMONIES; lines 13061-13161 confidence: high
On the night plumes are planted at A'kohanna ti'nakwi, the Ko'vemshi appear; they are supposed to come from Ko'thluwala'wa, start from He'patina, a shrine symbolic of the Middle of the world, cross the river, announce the Council of the Gods in four days and the Sha'liiko in eight, while the village is illuminated by fires and oven flames.
The Ko'vemshi are said to start from He'patina, explicitly described as symbolic of the Middle of the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CEREMONIES OF THE SECOND DAY / CEREMONIES OF THE SECOND NIGHT / ANNUAL FESTIVAL OF THE SHA'LAKO / MIXOK CEREMONIES; lines 13360-13458 confidence: high
Shu'laawi'si and his ceremonial father go from A'kohanna ti'nawki to He'patina, described as the shrine symbolic of the Middle of the world, where prayer plumes are deposited; the ceremonial father wears white clothing, deerskin, hematite marking, and carries plumes, a mi'li, and a sacred meal basket.
He'patina is explicitly described as the shrine symbolic of the Middle of the world and serves as a site for deposited prayer plumes and ritual encounter.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies COMIXC; OF TIIK WITCHES AND THE INTRODUCTION OF CORN / A'SHIWI COXTINUK THEIR JOURNEYING / WITCHES GIVE SEEDS TO THE CORN MAIUKNS / OKIGIN OF THE ANCESTRAL GODS; lines 1162-1197 confidence: high
The A'shiwi remain near Ko'thluwala'wa during a mythologic period of personal communication with their gods, then continue travels, building and deserting villages while pushing toward the Middle of the world.
The A'shiwi continue their travels, building and deserting villages as they push on to the Middle of the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CREATION OF THE A'SHIWI AND THEIR COMING TO THE OUTER / WORLD / KOW'WITUMA APPOINTS YA'NUWWULUHA DKPUTV TO THK SUN / FATHEE; lines 792-898 confidence: medium
The Mu'kwe cut trees by which they ascend; the Divine Ones are said to have worked only for the A'shiwi and traveled with them until the Middle place; the Mu'kwe do not make a cloud symbol or sing because they were not taught by the Divine Ones.
The Divine Ones are said to travel with the A'shiwi until the A'shiwi find the Middle place.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CREATION OF THE A'SHIWI AND THEIR COMING TO THE OUTER / WORLD / KOW'WITUMA APPOINTS YA'NUWWULUHA DKPUTV TO THK SUN / FATHEE; lines 900-921 confidence: medium
A Mu'kwe discovers an A'shiwi village and asks about the people's origin and destination; they reply, “We are in quest of the Middle place.”
The A'shiwi explicitly state that they are in quest of the Middle place.
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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: medium
The si'kwamosi forms a meal cross near the altar, places the medicine bowl in the center, and arranges prey-god fetishes at the cross points with Zenith and Nadir fetishes near the eastern point.
The meal cross is laid near the altar, the medicine bowl is placed at the center, and ritual actions are oriented to East, North, West, South, Zenith, and Nadir.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies GAMES 329 / INDIANS / STEVENSON) GAMES 333 / THE ZUNT INDIANS; lines 18841-18949 confidence: medium
The leader covers the cup-and-ball arrangement, brings sand around the cups, lights a husk cigarette, puffs smoke over the cups, and waves the cigarette to North, West, South, East, Zenith, and Nadir so rain-makers will send rain upon Zuni.
The cigarette is waved to the four horizontal directions plus Zenith and Nadir, while the plant bunch remains in the center and the ball is kept over that central spot.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH / RABBIT HUNT WITH THE GODS.; lines 4949-5039 confidence: high
'Cha'kwena moves from the plaza center to the four directions and circles the plaza four times, "the circle symbolizing the world," so rain-makers may cause rain to fall on Zuñi; she then sits on a blanket crossed with sacred meal indicating the four cardinal points.
'Cha'kwena begins from the plaza center, moves toward the four directions, circles the plaza four times, and the text states that the circle symbolizes the world so rain-makers may cause rain to fall on Zuñi.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies KOW'WITUMA APPOINTS YA'NUWWULUHA DKPUTV TO THK SUN / FATHEE / COMIXC; OF TIIK WITCHES AND THE INTRODUCTION OF CORN / A'SHIWI COXTINUK THEIR JOURNEYING; lines 993-1005 confidence: high
Long years pass; many villages are built and abandoned as the A'shiwi push on in their quest for the Middle of the world.
The passage explicitly says the A'shiwi push on in their quest for the Middle of the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies MAKERS / NIGHT CEREMONIES OF THE KO'YEMSHI IN 1896 / MORNING CEREMONIES OF THE SHA'LAKO IN 1891. / CEREMONIES FOLLOWING THE SHA'LAKO FESTIVAL OF 1891.; lines 14799-14881 confidence: medium
The Ko'yemshi arrive masked with blankets, goatskins, fawn skin, te'likinawe, sun and moon colored sticks, rattles, and meal-covered masks.
The procession forms an open ellipse symbolized as roads of life, rain, and sun; the director marks six regions with meal and uses cloud-house, sun, and moon objects.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies MORNING CEREMONIES OF THE SHA'LAKO IN 1891. / CEREMONIES FOLLOWING THE SHA'LAKO FESTIVAL OF 1891. / TWENTY-THIRD ANNUAL REPORT PL. L- / TWENTY-THIRD ANNUAL REPORT PL. LXXVI; lines 15557-15655 confidence: medium
After Pau'tiwa exits, Bi'si'si stands at the vacated place; the pe'kwin places hands on his shoulders, turns him to the six regions, seats him, and prays over him.
Bi'si'si is turned to the six regions, Ko'yemshi makes crosses in the four roof corners, and the mo'lawa turns to face named directions during repeated corner rites.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies MORNING CEREMONIES OF THE SHA'LAKO IN 1891. / CEREMONIES FOLLOWING THE SHA'LAKO FESTIVAL OF 1891. / TWENTY-THIRD ANNUAL REPORT PL. L- / TWENTY-THIRD ANNUAL REPORT PL. LXXVI; lines 15742-15776 confidence: medium
The Ko'mosona brushes together the meal of the painting and deposits it in the small circular floor opening of the ki'wi'sine, described as "symbolic of the opening through which the A'shiwi came to this world from interior worlds."
The floor opening in the ki'wi'sine is explicitly described as symbolic of the opening through which the A'shiwi came to this world from interior worlds.
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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: high
The plate is a map of the route followed by the 'Hle'wekwe Wood Fraternity in quest of the Middle Place; the map note explains hail dots, the road to the Salt Mother, morning star, Ursa Major, Pleiades, and the Kla'nakwe road.
The plate title names a quest of the Middle Place, and the narrative says the fraternity journeys long before finding the Middle place and their people.
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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 24271-24361 confidence: high
Two Hle'wekwe officers ask the A'shiwanni to come to the Middle of the world; the Kia'kwemosi and the officers dispute which party should make the prayer-plume offerings.
The Hle'wekwe officers say they wish to come to the Middle of the world, and their interlocutors are told that they have found the Middle.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies NK'WKKWK / NK WEKWE / BUREAU OF AMERICAN ETHNOLOGY TWENTY-THIRD ANNUAL REPORT PL. CVI / KABKIT HUNT; lines 24095-24179 confidence: high
The 'Hle'wekwe separate at Han'lipinkia to travel northward in quest of the Middle of the world; their great ones carry two et'towe rain and crop fetishes, identified with the fraternity and the Sand-hill crane clan.
The 'Hle'wekwe separate from their people and travel northward in quest of the Middle of the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies NK'WKKWK / NK WEKWE / BUREAU OF AMERICAN ETHNOLOGY TWENTY-THIRD ANNUAL REPORT PL. CVI / KABKIT HUNT; lines 24095-24179 confidence: medium
The 'Hle'wekwe separate at Han'lipinkia to travel northward in quest of the Middle of the world; their great ones carry two et'towe rain and crop fetishes, identified with the fraternity and the Sand-hill crane clan.
A marked sandstone rock is identified as a map of the route followed by the 'Hle'wekwe after separation, in the context of their quest for the Middle of the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies O'WIXAHAI'YE. THANKSGIVING FESTIVAL FOR CROPS / CEREMONIES OF THE SECOND DAY / CEREMONIES OF THE SECOND NIGHT / ANNUAL FESTIVAL OF THE SHA'LAKO; lines 12646-12747 confidence: high
In 1884 the Kia'kwemosi ceremonial house is reconstructed after lightning destroyed it and killed his sister; Zuñis give a moral explanation, and the A'shiwanni rejoice that the et'tone room over the center of the world was not disturbed.
The et'tone room of the Kia'kwemosi is described as immediately over the center of the world and as surviving the lightning destruction.
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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: high
The A'shiwi continue eastward in quest for the Middle of the world, accompanied by the Divine Ones and the Gods of War, who are born of Laughing Water.
The passage explicitly frames the A'shiwi migration as an eastward quest for the Middle of the world.
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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 1824-1911 confidence: high
The A'shiwi leave Ma"sakia as too far east for the world's center, build Hal'ona, and then 'Kian'astepi comes from the south, spreads his legs, declares the Middle beneath his heart, and indicates where I'tiwanna is built.
'Kian'astepi indicates the Middle of the world beneath his heart, and I'tiwanna is built at that indicated place.
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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 1824-1911 confidence: high
The et'tone of the Kia'kwemosi rests west of and below the ceremonial chamber of the Kiakwe amosi and is supposed to mark the spot over which 'Kian'astepi's heart rested, the Middle of the world.
The Middle place where the Kia'kwemosi et'tone rests is described as too sacred to be referred to except by the Kiakwe amosi, while He'patina symbolizes the Middle.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ORIGIN OF THE DIMINUTIVE GODS OF WAR / DESTRUCTION OF THE KIA'NAKWE, AND SONGS OF THANKSGIVING / ORIGIN OF THE CLANS / TWENTY-THIRD ANNUAL REPORT PL. VI; lines 1529-1608 confidence: medium
"If you find it we will go there. The others will go eastward to look for the Middle place."
The passage fragment explicitly names a Middle place as a destination to be found and occupied if discovered.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ORIGIN OF THE ZUNI SALT LAKE / TWENTY-THIRD ANNUAL REPORT PL. XII / VIEWS OF MOTHER ROCK, WEST SIDE OF TO'WA YAL'LANNE 'CORN MOUNTAIN) / TO THE VALLEY; lines 2671-2725 confidence: high
The A'shiwi flee a great flood to the mesa To'wa Yal'lanne, named from the corn carried there; a cave in the southwest wall takes the place of He'patina in symbolizing the Middle of the world, and Zunis claim sacred objects were hidden there during the Spanish conquest.
A cave in the southwest wall of To'wa Yal'lanne is explicitly said to take the place of He'patina in symbolizing the Middle of the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ORIGIN OF THK SIIO'TIKIANNA, AKKOW DIVISION / U'HHHUKWE 521 / U'HUHUKWE (EAGLE DOWN FRATERNITY) / CEREMONIAL OF INITIATION INTO O NAYA NAKIA; lines 28258-28350 confidence: medium
Six gourdfuls of water are associated with prayers to the Cougar of the North, Bear of the West, Badger of the South, White Wolf of the East, A'chiyala'topa of the Zenith, and Shrew of the Nadir.
The a'kwamosi prepares medicine water through six gourdfuls and prayers to beings of North, West, South, East, Zenith, and Nadir, then places fetishes at compass-associated positions.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies STEVENSON! ORIGIN OF THK FRATERNITIES 417 / TWENTY-THIRD ANNUAL REPORT. PL. C, / ORIGIN OF THK FRATKRN'ITIES 423 / TWENTY-THIRD ANNUAL REPORT PL. CM; lines 23424-23492 confidence: medium
The director holds a dressed deerskin with colored pictorial writings describing the A'shiwi coming to this world, appearing with tails and webbed hands and feet, and migrating from the far northwest to the Middle place, the site of present Zuni.
The deerskin writings describe the A'shiwi coming to this world and migrating from the far northwest to the Middle place, the site of present Zuni.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies THLA'HEWE CEREMONY FOR RAIN / V- 16 4- / O Q O O 20 / TWENTY-THIRD ANNUAL REPORT. PL. XX; lines 11280-11392 confidence: high
He'patina is described as "a shrine ... symbolic of the Middle of the world."
He'patina is explicitly identified as symbolic of the Middle of the world and is the destination for ritual circling and deposits.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH; lines 3784-4057 confidence: high
“All wish the Middle place; we must look for the Middle of the world; we are on the road.”
The elder brother says all wish the Middle place and must seek the Middle of the world, and the narrator says it remains far away.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH; lines 4059-4288 confidence: high
Pau'tiwa says the great fathers, including 'Kia'ettowe, Chu'ettowe, Mu'ettowe, and 'Hle'ettowe, passed between mountains and came to the Middle of the world, where they sit perfectly still. A note links this to the 'ettowe carried between mountains near Ko'thluwala'wa as the A'shiwi proceed in their quest for the Middle place.
The passage says the great fathers passed between mountains to find the Middle of the world, and the note explicitly refers to an A'shiwi quest for the Middle place.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH; lines 4290-4376 confidence: medium
“A'shiwi (the Zuflis) have found the Middle place and ceased their journeying.”
A note says the A'shiwi found the Middle place and ceased their journeying.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. CXXII / ALTAR OF HA'LO'KWE (ANT FRATERNITY) BEFORE FETISHES ARE PLACED ON IT / SHU'MAAKWE / CEREMONIAL OF INITIATION INTO THE SHU'MAAKWE; lines 29535-29621 confidence: medium
The next morning a tree is planted in the center of Si'aa' te'wita; gods appear in the plaza; men and women in best clothing dance, eventually forming three concentric circles of about 150 dancers.
A tree is planted in the center of Si'aa' te'wita; dancers form concentric circles around it, and Sai'apa place bread in its forks.
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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.
The altar and dry painting include four-region animals, cloud houses of the four regions and world, vegetation of the world, and celestial figures.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. LIX / TWENTY-THIRD ANNUAL REPORT PL. LX / DEERSKIN HOOD OF THE SHA'LAKO, GIANT COURIER GODS OF THE RAIN / MAKERS; lines 13946-14054 confidence: high
Plate captions identify the Sha'liiko as giant courier gods of the rain makers; the ground is described as a former Zuni migration camping place in the quest for the Middle of the world, where Sha'liiko stand and run in turns.
The prepared ritual ground is identified as the last camping place during Zuni migrations in quest of the Middle of the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. VI / TWENTY-THIRD ANNUAL REPORT PL. VII / A'SHIWI RESUME TIIKIK JOURNEYING / OKIC.IN OF THE KO'TIKILI; lines 1913-1997 confidence: medium
Pau'tiwa wants the A'shiwi acquainted with their gods; chooses 'Kiaklo as narrator; 'Kiaklo comes from Ko'thluwala'wa to I'tiwanna, tells the history and quest for the Middle place, announces the ancestral gods' arrival in eight days, and orders six chambers for the six regions.
'Kiaklo relates the A'shiwi history of coming to this world and their quest for the Middle place.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XXI / IDOL OF AHAYUTA (ELDER GOD OF WAR) / WINTER DANCES OF THK KOK'KOKSHI / A'SHIWANNI (RAIN PRIESTHOOD); lines 9024-9120 confidence: high
Six A'shiwanni are directors of the house; the house marks the middle of the world, and a room with the northern priest's et'tone is said to be directly over the world center.
The ceremonial house is said to mark the middle of the world, and a room containing the northern priest's et'tone is said to stand directly over the center of the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies VOLUNTARY INITIATION INTO THE KO'TIKILI / WINTER SOLSTICE CEREMONIES / TWENTY-THIRD ANNUAL REPORT PL. XVIII / SUN PRIEST; lines 6022-6114 confidence: medium
During the first four days the first body of A'shiwanni, excluding the Priestess of Fecundity, assemble in houses of the Kia'kwe amosi to prepare te'likinawe; each makes individual prayer plumes to the sun and ancestors, one to the sun, one to the moon, and four to each of the six regions for deceased A'shiwanni.
A note states that the sacred fetish rests over the center of the world, and the ceremony repeatedly refers to the six regions and the whole world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WINTER DANCES OF THK KOK'KOKSHI / A'SHIWANNI (RAIN PRIESTHOOD) / RAIN PRIKSTHOOD / INSTALLATION OF AN ASSOCIATE SHI'WANNI OF THE NORTH; lines 9600-9712 confidence: medium
Nai'uchi and an associate form meal crosses with four inward lines, identified as the four regions; the encircling meal circle is identified as the whole world, then covered with bead strings to support medicine bowls.
The rite forms meal crosses for the four regions, an encircling meal circle for the whole world, and later invokes or gestures toward the six regions.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WORLD / KOW'WITUMA APPOINTS YA'NUWWULUHA DKPUTV TO THK SUN / FATHEE / COMIXC; OF TIIK WITCHES AND THE INTRODUCTION OF CORN; lines 923-991 confidence: high
Earth-rumbling signals others coming out; the exodus from the underworlds continues four years, and the last observed emergents are two all-powerful witches, a man and wife, wearing coarse-fiber hoods.
The passage describes an exodus from underworlds, earth-rumbling emergences, and a stated destination, the Middle place of the world.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1026-1112 confidence: medium
Mecca/Becca is described as ancient, situated in a stony barren valley, surrounded by mountains, with the city built of stone from neighboring mountains.
Mecca is described as a barren mountain-surrounded city with a temple, reputed holy territory, and annual pilgrimage drawing people of many nations.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1026-1112 confidence: medium
Mecca is also called Becca; the names are said to mean a place of great concourse, and some identify it with the scriptural Mesa associated with an Ishmaelite lineage.
Mecca/Becca is said to signify a place of great concourse, to attract a yearly pilgrimage of people from many nations, and to possess a temple and reputed holy territory.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1933-1981 confidence: medium
The elegance of the Koreish dialect is attributed to custody of the Caaba, dwelling in Mecca, remoteness from foreign corrupting influence, and visits by Arabs for religion and settling differences.
Mecca is described as the centre of Arabia, associated with the Caaba, religious gathering, dispute settlement, and the refinement of the Koreish dialect.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1933-1981 confidence: low
The elegance of the Koreish dialect is attributed to the custody of the Caaba, residence in Mecca as the centre of Arabia, relative remoteness from foreigners, and gatherings for religion and dispute settlement.
Mecca is called the centre of Arabia, and the Caaba and gatherings there are made responsible for refining the Koreish dialect.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 931-1023 confidence: low
Yaman is explained by south/right-hand position relative to the temple of Mecca or by fertility; it is bounded by ocean, sea, and Hejaz, subdivided into provinces, and associated with frankincense, Sanaa, and the Castle of delights.
Yaman's name is partly explained by its position to the right hand or south of the temple of Mecca, and Mecca is noted for its temple and as Mohammed's birthplace.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10457-10528 confidence: medium
God is described as the only God, living and self-subsisting, sleepless, owner of heaven and earth, permitting intercession only by his pleasure, knowing past and future, and having a throne extended over heaven and earth.
God’s throne is extended over heaven and earth, and the note interprets Corsi as a tribunal or seat of justice and as providence sustaining heaven and earth.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9551-9615 confidence: medium
The holy house of Mecca is appointed as a place of resort and security; the station of Abraham is made a place of prayer; Abraham and Ismael are covenanted with to cleanse the house for those who compass it, remain devout, bow down, and worship.
The holy house of Mecca is appointed as a resort and secure place, with a station for prayer and rites of circumambulation, devotion, bowing, and worship.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9551-9615 confidence: medium
The holy house of Mecca is appointed as resort and security; the station of Abraham is made a place of prayer; Abraham and Ismael are covenanted to cleanse God's house for those who compass it, remain devout, bow down, and worship.
The holy house of Mecca is appointed as a place of resort for mankind and a place of security, with prayer, circumambulation, devotion, bowing, and worship associated with it.
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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 11389-11468 confidence: medium
The passage says the first house appointed for human worship was in Becca, blessed and a direction to all creatures.
The passage identifies the first house appointed for human worship as the blessed house in Becca and a direction to all creatures.
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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 11389-11468 confidence: medium
The passage identifies the first house appointed for human worship as the one in Becca, blessed and a direction to all creatures.
The passage identifies the first house appointed for worship as being in Becca, blessed and a direction to all creatures.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14305-14396 confidence: low
God appoints the Caaba, the holy house, the sacred month, the offering, and ornaments as an establishment for mankind; God knows heaven and earth, punishes, forgives, and the apostle preaches only.
The Caaba is called the holy house and an establishment for mankind, with associated sacred time and offerings.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14305-14396 confidence: medium
God appoints the Caaba, the holy house, the sacred month, the offering, and ornaments hung on it as an establishment for mankind; God knows heaven and earth, punishes severely, forgives, and is merciful; the apostle's duty is preaching only.
The Caaba is called the holy house and appointed by God as an establishment for mankind, alongside sacred time and offerings.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14398-14465 confidence: medium
Translator's note: the ceremonial place is where religious ceremonies are chiefly established, a sure asylum for those fearing danger, and a place of gain for merchants.
The note describes the place where ceremonies are chiefly established as a sure asylum for those in fear and as economically beneficial for merchants.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14398-14465 confidence: medium
At al Hodeibiya, Mohammed's men intended pilgrimage to the Caaba, had initiated themselves with rites, and were impeded by many birds and beasts; some thought God had allowed the animals to be taken.
The ceremonial place is described as the chief site of religious practice, a sure asylum, and the place associated with pilgrimage and offerings.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17405-17478 confidence: medium
Notes discuss exclusion from Mecca and the temple, the Koreish's guardianship of the Caaba, and reports of naked circumambulation with whistling and clapping, including as disturbance during Mohammed's prayers.
The notes describe the Caaba or temple as a guarded sacred place and mention naked circumambulation, whistling, and clapping around it.
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The Koran (Al-Qur'an) CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21375-21468 confidence: medium
Abraham says some offspring are settled in an unfruitful valley near the holy house for prayer; he asks for kind hearts, fruits, gratitude, continued prayer, and forgiveness on the day of account.
Abraham's offspring are settled in an unfruitful valley near the holy house; notes identify the place with Mecca and the Caaba and mention pilgrimage implications.
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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 24046-24144 confidence: medium
Moses is remembered as upright, an apostle and prophet; God calls him from the right side of Mount Sinai, draws him near for private discourse, and gives Aaron as prophetic assistant.
Moses is called from the right side of Mount Sinai and drawn near for private discourse with God.
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The Koran (Al-Qur'an) CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25522-25578 confidence: medium
Disbelievers obstruct God's way and hinder visitation of the holy temple of Mecca, which is appointed for all men; profaning it brings grievous torment.
The holy temple of Mecca and house of the Caaba are appointed as worship sites, and people come from distant roads to perform pilgrimage and circumambulation.
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The Koran (Al-Qur'an) CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25522-25578 confidence: medium
Those who disbelieve, obstruct God's way, or hinder visiting the holy temple of Mecca are condemned; the temple is appointed for all people, and profanation brings grievous torment.
The holy temple is appointed for all people, inhabitant and stranger alike, and pilgrims are called to arrive from every distant road to the ancient house.
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The Koran (Al-Qur'an) ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26589-26674 confidence: low
Note: some interpret the tree as growing neither east nor west, but in the midst of the world, namely Syria.
A note reports an interpretation of the tree as growing in the midst of the world, identified as Syria.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LII. / ENTITLED, THE MOUNTAIN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34492-34610 confidence: uncertain
The chapter opens by swearing by Sinai, a written book in an expanded scroll, and the visited house; notes identify possible meanings of the book and the visited house, including the Caaba or a heavenly model visited by angels.
The opening oath mentions the visited house, and the translator note identifies it as either the Caaba visited by pilgrims or a heavenly model visited by angels.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39526-39627 confidence: medium
Abraham is indexed as patriarch; former idolater; demolisher of Chaldean idols; preacher; disputant with Nimrod; survivor of Nimrod's fire; seeker of conviction about resurrection; sacrificer of birds and of his son; host of angels; recipient of Isaac's promise; friend of God; builder and cleanser of the Caaba with Ismael.
Abraham and Ismael are said to be commanded to build and cleanse the Caaba.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 confidence: medium
"Al Caaba, appointed for a place of worship... built and cleansed by Abraham and Ismael"; "Al Dorb, the celestial mode of the Caaba".
The Caaba is appointed as a place of worship and a celestial model of the Caaba is listed.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 confidence: medium
"Al Caaba, appointed for a place of worship... built and cleansed by Abraham and Ismael"; "Al Dorb, the celestial mode of the Caaba"
The Caaba is appointed for worship, built and cleansed by Abraham and Ismael, and linked to a celestial model.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39988-40053 confidence: medium
Kebla is the direction faced in prayer and is noted as changed from Jerusalem to Mecca.
The Kebla is defined as the direction faced in prayer and is noted as changed from Jerusalem to Mecca.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39988-40053 confidence: medium
The Kebla is defined as the direction of prayer and is said to have been changed from Jerusalem to Mecca.
The Kebla is the prayer direction and is changed from Jerusalem to Mecca; Abraham proclaims pilgrimage from a mountain near Mecca.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13030-13160 confidence: medium
A note says that before creation the throne of glory of God stood above the waters and compares the statement to Raschi on Genesis 1:2, a catechism, and Psalm 104:3.
A translator note describes the throne of glory of God above the waters before creation and cites parallels.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13162-13287 confidence: medium
Abraham says he has settled some offspring in an unfruitful valley near God’s holy house, asks that they observe prayer, and asks for human hearts to yearn toward them and for fruits to be supplied.
Abraham says he has settled some offspring in an unfruitful valley near God’s holy house and asks for prayer observance, yearning hearts, fruits, and thankfulness.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15076-15223 confidence: medium
A safe precinct is said to be established while surrounding people are spoiled; the note identifies it as Mecca.
A safe precinct is said to be established while surrounding people are spoiled, with a note identifying the precinct as Mecca.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16684-16805 confidence: medium
God creates the heavens and earth in six days, mounts the throne, veils day with night, and subjects the sun, moon, and stars to laws by His command.
God creates the heavens and earth, mounts the throne, and commands night, day, and celestial bodies.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19103-19221 confidence: medium
The Holy House is appointed as a resort and safe retreat; the station of Abraham is made a place of prayer; Abraham and Ismael are commanded to purify God's house for procession, devotion, bowing, and prostration.
The Holy House is appointed as a resort and safe retreat; Abraham and Ismael purify it and raise its foundations for prayer, procession, devotion, bowing, and prostration.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19103-19221 confidence: medium
The Holy House is appointed as mankind's resort and safe retreat; the station of Abraham is made a place of prayer; Abraham and Ismael are commanded to purify God's house for processional, devotional, bowing, and prostrating worshipers.
The Holy House is appointed as a resort and safe retreat; Abraham's station becomes a prayer place; Abraham and Ismael purify the House and raise its foundations for ritual devotion.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19223-19345 confidence: medium
When the foolish ask why the kebla changed, the answer is that the East and West are God’s and that he guides whom he wills into the right path.
The passage states that East and West belong to God yet commands the community to turn faces toward the sacred Mosque from every place.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19223-19345 confidence: medium
The qibla change is questioned; the response says East and West are God’s, the community is made a central people and witnesses, and the former qibla was appointed as a test of following the apostle.
The passage discusses the qibla, says East and West belong to God, and repeatedly commands the apostle and believers to turn their faces toward the sacred Mosque wherever they are.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19223-19345 confidence: medium
Safa and Marwah are called monuments of God, and a pilgrim or temple visitor is not blamed for going round both.
Safa and Marwah are called monuments of God, and pilgrims or visitors to the temple may go round them both.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20138-20273 confidence: medium
Notes 50-51 identify the Caaba and discuss Freytag's view that its foundation is credible as stated in the passage.
The notes identify the Caaba and describe the prayer direction changing from Jerusalem to Mecca.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20138-20273 confidence: low
Note 63 identifies Meccan sacred-territory hills formerly revered by idolatrous Arabs and initially avoided by Muslims as sacred places.
The note says Muslims were initially unwilling to include formerly revered Meccan hills among sacred places but later did so.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20138-20273 confidence: high
The notes identify idolatrous Arabs, describe Meccans barring Muhammad and followers from the Meccan temple, and identify the Caaba.
The Caaba, the Meccan temple, the change of prayer direction from Jerusalem to Mecca, and pilgrimage to Mecca present Mecca as a ritual focal point.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21366-21498 confidence: medium
The first temple founded for mankind is located in Becca, blessed and guiding; it contains signs including Abraham's standing-place, grants safety to entrants, and is the object of pilgrimage for those able.
The temple in Becca is described as the first founded for mankind, blessed, guiding, containing signs, safe to enter, and the object of obligatory pilgrimage for those able.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21366-21498 confidence: medium
The passage discusses food allowed to the children of Israel except what Jacob forbade himself, calls for following Abraham's sound faith, and identifies the Becca temple as first-founded, blessed, sign-bearing, safe, and a pilgrimage duty for the able.
The temple in Becca is called the first founded for mankind, blessed, a guidance, a place of signs and safety, and a destination of pilgrimage for those able to journey there.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2254-2504 confidence: medium
An oath invokes the fig, olive, Mount Sinai, and inviolate soil; man is created in goodliest fabric, brought low except the faithful righteous, and God is called the most just judge.
The fig, olive, Mount Sinai, and inviolate soil are invoked in an oath before a statement about human condition and judgment.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24325-24458 confidence: medium
God assigns the site of the House to Abraham, commands exclusive worship, and commands the House to be cleansed for those who circle it, stand, bow, and worship.
The House is assigned to Abraham, cleansed for worship, and made the destination of a pilgrimage approached from every deep defile.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26317-26427 confidence: medium
God appoints the Caaba, the sacred house, as a station for mankind, along with sacred month, offering, and ornaments, and is described as knowing what is hidden and manifest.
The Caaba, the sacred house, is appointed as a station for mankind, together with sacred time and offerings.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26317-26427 confidence: medium
God appoints the Caaba, the sacred house, as a station for mankind, together with the sacred month, the offering, and ornaments; God knows all in heaven and earth and is severe in punishing, forgiving, and merciful.
God appoints the Caaba, the sacred house, as a station for mankind, together with sacred time and offerings.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26547-26653 confidence: medium
The Kaaba is called Cube-House and House of God; it is described architecturally, with the Hajar El-Aswad or Black Stone at the southeast corner, described as an aerolite.
The Kaaba is called House of God and described with the Black Stone at its southeast corner, the stone being identified as an aerolite.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4333-4512 confidence: medium
Translator notes describe the Lote-Tree/Sidrah as a boundary beyond men and angels, at the loftiest place in Paradise or seventh heaven; its leaves bear names and fall to mark coming deaths; it is sacred and associated with angels.
Translator notes describe the Lote-Tree of the extremity at the highest heavenly boundary, with leaves bearing human names and falling to indicate deaths.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4268-4319 confidence: medium
Forty years later the blast of resurrection is sounded by Israfil, who with Gabriel and Michael is restored to life and stands on the rock of the temple of Jerusalem to call together dispersed bodily remains for judgment.
The angels stand on the rock of the temple of Jerusalem when the resurrection trumpet is sounded and the dead are summoned.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5283-5332 confidence: medium
Regular prayer requires facing the temple of Mecca; the Kebla is indicated by the al Mehrab niche, architectural orientation, and tables for finding the direction.
Prayer requires turning toward the temple of Mecca, with the direction marked by mosque architecture and tables for finding the Kebla.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5335-5393 confidence: medium
Jews pray toward the Jerusalem temple; Daniel is cited as opening his windows toward Jerusalem; Jerusalem was also Mohammed’s and his followers’ Kebla for six or seven months before the change to the Caaba.
The passage emphasizes prayer with faces turned toward the Jerusalem temple and later toward the Caaba as the Kebla.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5568-5619 confidence: medium
Pilgrimage to Mecca is described as so necessary that one who dies without performing it may as well die a Jew or Christian, and it is said to be expressly commanded in the Koran.
Pilgrimage to Mecca is called necessary, and the temple stands in the midst of the city as the chief scene of worship.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5568-5619 confidence: medium
The pilgrimage to Mecca is described as a necessary practice, supported by a tradition of Mohammed and as expressly commanded in the Koran.
Pilgrimage to Mecca is described as necessary, and the Meccan temple is presented as the chief scene of worship located in the midst of the city.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5622-5672 confidence: high
Muslims are said to believe the Caaba is nearly coeval with the world: Adam, after expulsion from paradise, asked God for a building like the Beit al Mmr he had seen, toward which he might pray and which he might compass as angels do the celestial one; God sent down a representation in curtains of light and placed it in Mecca beneath the original.
The passage says the Meccan house was placed perpendicularly under its celestial original and mirrors a heavenly house compassed by angels.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5622-5672 confidence: high
Adam, after expulsion from paradise, asks God to let him erect a building like the Beit al Mmr, the heavenly house, toward which he may pray and which he may compass as angels do the celestial one.
The Caaba is presented as a representation of a heavenly house set in Mecca perpendicularly beneath its original, with human prayer and circumambulation corresponding to angelic circumambulation.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5675-5730 confidence: medium
Adam is directed to turn toward and compass the place; Seth builds a house in the same form after Adam's death; the Deluge destroys it; Abraham and Ismael rebuild it at God's command on the former site and model by revelation.
The passage says Adam was directed to turn toward the place in prayer and compass it devotionally, and later describes the Caaba as a holy place whose reverence is protected.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5675-5730 confidence: medium
A note says the primitive Christian church held a parallel opinion about celestial and terrestrial Jerusalem; the cited Revelation of St. Peter describes seven heavens and an upper Jerusalem above waters over the third heaven, hanging directly over lower Jerusalem.
The cited Christian apocryphal description places upper Jerusalem above heavenly waters and directly over lower Jerusalem.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5733-5786 confidence: medium
Every Mohammedan with health and sufficient means is said to owe at least one pilgrimage to the temple; women are not excused; pilgrims gather near Mecca during specified months before Dhu'lhajja.
The passage states that every able Mohammedan ought to go on pilgrimage to the Meccan temple at least once and describes gathering near Mecca and entry into sacred territory.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5844-5922 confidence: medium
After sacrifice, pilgrims shave their heads, cut their nails, bury them at the same place, regard the pilgrimage as completed, and later visit the Caaba to take leave of the sacred building.
The Caaba is repeatedly described as a sacred building or temple, the destination of pilgrimage, farewell visitation, and prayer orientation.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5844-5922 confidence: high
The passage says many rites were observed by pagan Arabs before Mohammed, especially compassing the Caaba, running between Saf and Merw, and throwing stones in Mina.
The passage identifies compassing the Caaba as a major rite and reports interpretations based on circular heavenly motion.
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Finno-Ugric, Siberian Mythology CHAPTER I / WORLD PICTURES / PLATE XLI / WORLD PICTURES; lines 13953-14050 confidence: high
Between Heaven and Hades, the human earth forms the universe’s centre and is called the Middle Place; Mongolia and China are noted as central-land examples.
The passage explicitly calls the human earth the centre of the universe and says it is often named the Middle Place, sometimes applied to a people’s own country.
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Finno-Ugric, Siberian Mythology CHAPTER I / WORLD PICTURES / PLATE XLI / WORLD PICTURES; lines 13953-14050 confidence: medium
Because Mongolia is a plateau and river source region, Mongols are said to believe they live on the peak of a mound-like world, with other peoples below on its sides.
The Mongols are said to imagine the world like a great mound and themselves as living on its peak, with other peoples below.
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Finno-Ugric, Siberian Mythology CHAPTER I / WORLD PICTURES / PLATE XLI / WORLD PICTURES; lines 13953-14050 confidence: medium
The passage says fixed sky-storeys in Siberia show foreign influence but cannot be denied possible local origin; Chukchee heavens are stacked floor-to-roof and joined by holes under the Polar Star.
The Chukchee account describes stacked heavens joined by holes situated under the Polar Star.
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Finno-Ugric, Siberian Mythology CHAPTER III / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD; lines 15083-15174 confidence: high
The passage cites a tent-like heaven image from Isaiah and then states that one conception presents the world-pillar as the supporter of the sky.
The passage states that the world-pillar supports the sky and functions as the sky-post around which stars revolve.
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Finno-Ugric, Siberian Mythology CHAPTER III / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD; lines 15083-15174 confidence: high
The world-pillar is described as the tethering-post of the stars; stars appear to revolve around the sky-post, and among peoples related to the Turks they may be imagined as a drove of horses. Yakuts call it a horse-post ruler.
The pillar is described as a tethering-post for stars conceived as horses, the North Star is made a horsepost, and gods or sacred animals are linked to heavenly posts.
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Finno-Ugric, Siberian Mythology CHAPTER III / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD; lines 15083-15174 confidence: medium
As nomads tether horses before buildings, the gods are said to fasten theirs to the heaven-post; certain Siberian Tatar tribes believe the gods live in a sky tent with a golden horse-post before it.
Certain Siberian Tatar tribes are said to believe that gods live in a tent in the sky with a golden horse-post before it.
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Finno-Ugric, Siberian Mythology CHAPTER III / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD; lines 15083-15174 confidence: high
Many Ugrian holy pillars are said to be seven-storeyed; a Tsingala prayer addresses a seven-divided high man-father and an iron or metal pillar man-father at the foot of the holy tree with meat offerings.
Ugrian pillars are described as seven-storeyed or seven-divided, and Ostiak material links the holy tree with seven reindeer-bulls, seven bows, and seven animals.
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Finno-Ugric, Siberian Mythology CHAPTER III / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD; lines 15083-15174 confidence: low
The passage mentions an Ostiak stone pillar, a Yakut rectangular transparent stone pillar in an iron area, possible world-pillars among Central Asian stone pillars, and high four-sided monuments on the world-bearing tortoise.
The passage reports high four-sided monuments erected upon the back of the world-bearing tortoise.
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Finno-Ugric, Siberian Mythology CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15432-15510 confidence: high
A heaven-mountain idea is connected with a world-ocean; an Altaic creation tale says mountain and ocean existed before the earth inhabited by humans.
The passage links the heaven/world-mountain with a world-ocean and describes Sumeru as the central mountain in a measured universe.
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Finno-Ugric, Siberian Mythology CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15432-15510 confidence: high
Seven circular golden mountain chains and seven ring-shaped seas surround Sumeru; a salt ocean and an iron mountain chain form the world's outer boundary, with measurements specified.
Sumeru is surrounded by seven circular golden mountain chains and seven seas, then a salt ocean and an iron boundary chain.
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Finno-Ugric, Siberian Mythology CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15432-15510 confidence: medium
In Kalmuck/Lamaist cosmography, Sumeru is central, rises 80,000 leagues above the ocean, extends the same distance below, and rests on a gold stratum borne by a turtle.
The foundation of Sumeru rests in the world-ocean on a gold stratum borne by a turtle.
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Finno-Ugric, Siberian Mythology CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21226-21330 confidence: high
Paths to lower and upper dwellings pass through central holes; the Ostiaks call the sky seven-holed, the Chukchee place the holes under the North Star, and shamans use an earth-disc with a central hole.
Both upper and lower dwellings are reached through central holes in planes, and shamans use or represent such a hole in practice and ritual objects.
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Finno-Ugric, Siberian Mythology DOCENT OF THE UNIVERSITY OF FINLAND, HELSINGFORS / PLATE XL / CHAPTER I / WORLD PICTURES; lines 13871-13950 confidence: high
For the Yenisei Ostiaks, the earth is slanting; the river comes from “above” and flows “down” into Hades; south is “above,” north is “below,” and the Yenisei is the centre of the world.
The Yenisei is explicitly described as the centre of the world for the Yenisei Ostiaks, with known peoples placed along it and its tributaries.
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Finno-Ugric, Siberian Mythology GODS OF SKY AND AIR / GODS OF SKY AND AIR / PLATE XXVI / GODS OF SKY AND AIR; lines 10169-10263 confidence: high
The North Star is presented as the fixed point around which the heavens appear to revolve; Samoyeds call it the nail of the sky, and Lapp, Finnish, and Estonian terms are cited for similar north-nail names.
The North Star is described as the fixed central point around which the heavens revolve and is named as a nail that affixes or supports the sky.
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Finno-Ugric, Siberian Mythology GODS OF SKY AND AIR / GODS OF SKY AND AIR / PLATE XXVI / GODS OF SKY AND AIR; lines 10169-10263 confidence: high
Missionaries say the Lapps sacrificed to Veralden rade, Ruler of the world, so he would not let the sky fall; they erected a split or forked tree or high pillar called the pillar of the world, smeared with sacrificial blood.
Lapp rites erect a split or forked tree or pillar of the world for Veralden rade to support the world and keep the sky from falling; the North Star is also called pillar of the world in some places.
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Finno-Ugric, Siberian Mythology GODS OF SKY AND AIR / PLATE XXIX / GODS OF SKY AND AIR / CHAPTER XIV; lines 10975-11022 confidence: medium
Finnish magic songs say fire comes from heaven, where it is cradled at the navel of the sky and on the peak of a famous mountain.
Finnish magic-song lines locate fire's cradling at the navel of the sky and on the peak of a famous mountain.
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Finno-Ugric, Siberian Mythology J A . / OF ME / PLATE LXII / OF THE; lines 22487-22609 confidence: medium
Yenisei shamans may use an iron staff with cross-branches where summoned spirits alight; the passage says the object was probably a world-tree symbol, linked with spirits dwelling in the tree, escort of dead souls, and Altaic ascent to the Heavens.
The passage says the branching staff was probably originally a symbol of the world-tree, in which spirits dwell, to which the shaman escorts souls of the dead, and by which the Altaic shaman rises to the Heavens.
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Finno-Ugric, Siberian Mythology PLATE XLII / THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN; lines 15274-15345 confidence: high
Many Central Asian peoples have tales of a mighty world-mountain called Sumur or Sumer by Mongols and Kalmucks and Sumbur by Buriats.
The mountain is named as a world-mountain and described as the center of the relevant cosmography.
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Finno-Ugric, Siberian Mythology PLATE XLII / THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN; lines 15274-15345 confidence: high
The summit of the earth-mountain is not directly above humans but rises to the sky at the North Star, where the sky-axis, the Over-god's dwelling, and the golden throne are located; the world-mountain is assumed to be in the north.
The peak rises to the sky at the North Star, where the axis of the sky and the Over-god's dwelling and golden throne are located.
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Finno-Ugric, Siberian Mythology PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 15921-15999 confidence: high
The passage links West Siberian and ancient Iranian ideas: a mighty tree or tree of life stands on the central iron mountain, Hara Berezaiti; under it is the spring Ardvisura and Iranian paradise, where the first man Gajomartan dwells as a white being.
The West Siberian and Iranian material locates the mighty tree or tree of life on an iron mountain at the centre of the earth-disc.
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Finno-Ugric, Siberian Mythology PLATE XLVII / THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER; lines 18156-18225 confidence: high
The deified lake is placed beside the tree of life at the earth’s centre; in some Altaic beliefs a milk lake in the third Heaven supplies life-force taken by Jajutsi at each child’s birth.
The deified lake is located beside the tree of life in the centre of the earth, and related passages place lake, forest, bird, or goddess in relation to the tree’s roots or crown.
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Finno-Ugric, Siberian Mythology THE HEAVEN GOD / THE HEAVEN GOD / PLATE XLVI / THE HEAVEN GOD; lines 17674-17723 confidence: high
The passage compares ancient Babylonians regarding the sky-navel as Anu’s throne with Central Asian peoples placing the Over-god’s abode around the North Star.
The passage places the Over-god’s abode around the North Star and describes the nearby sky-navel as a stationary throne from which he can direct earthly activities.
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Finno-Ugric, Siberian Mythology THE HEAVEN GOD / THE HEAVEN GOD / PLATE XLVI / THE HEAVEN GOD; lines 17674-17723 confidence: high
Where belief in a Heaven-mountain has spread, God is regarded as dwelling on the summit of the mountain, which touches the North Star.
The passage says that where belief in a Heaven-mountain has spread, God dwells on the summit of a mountain that touches the North Star.
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Finno-Ugric, Siberian Mythology THE HEAVEN GOD / THE HEAVEN GOD / PLATE XLVI / THE HEAVEN GOD; lines 17674-17723 confidence: medium
The passage says some North Siberian peoples worship the Heaven god in connection with the world-pillar, citing the “seven-divisioned Sanke” of the Ostiaks.
Some North Siberian peoples are said to worship the Heaven god in connection with the world-pillar, with the Ostiak seven-divisioned Sanke as an example.
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Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / CHAPTER III / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD; lines 15011-15080 confidence: high
The Ostiak strong pillar at the town center, described as a tree planted by God, is interpreted as a representation of the pillar supporting the sky; prayers are read at the post.
The passage explicitly interprets the central post or tree as a representation of the pillar supporting the sky.
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Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / CHAPTER III / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD; lines 15011-15080 confidence: medium
Bird-bearing pillars, sometimes with branch-like cross-pieces, are said by the Dolgans to symbolize never-falling props before the dwelling of the Supreme God; the sons of God dwell on the cross-pieces.
Pillars with branch-like cross-pieces are linked to never-falling props before the Supreme God's dwelling, with the sons of God dwelling on the cross-pieces.
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Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / CHAPTER III / THE PILLAR OF THE WORLD; lines 14947-15008 confidence: high
The stars' regular movement around an axis at the North Star is said to have produced the idea of a concrete central object supporting the sky; similar belief is attributed to the Lapps and other Northern Hemisphere peoples.
The passage links the North Star, the apparent centre of stellar rotation, with a concrete object believed to support the roof of the sky.
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Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14472-14548 confidence: low
One variant has God sitting on a golden pillar in the middle of the sea and the devil appearing when God's reflection is told to arise; Bulgarian legends say the devil was born of God's shadow.
One variant places God at the beginning on a golden pillar in the middle of the sea.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15348-15429 confidence: high
Opening tale: an animal or frog is turned over; the world is created on its belly, continents are built on its feet, Sumbur is founded on its navel, and the North Star is placed on Sumbur's summit or appears as a temple spire.
The passage repeatedly describes Sumbur, Suro, Sumeru, Hara Berezaiti, Himinbjorg, and related northern or central mountains as cosmic structures linking earth, sky, stars, divine summit, or compass center.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15348-15429 confidence: high
Japanese art shows a narrow central mountain widening at intervals to represent storeys of Heaven; in this shape Sumeru resembles a tree and is said to illuminate development of the world-tree from the world-pillar.
The passage says Japanese Sumeru resembles a tree and may illuminate development from world-pillar to world-tree; a Central Asian tale explicitly places a world-tree on the central mountain.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15348-15429 confidence: high
Sumeru and Hara Berezaiti are described as central earth-disc mountains; the Bundahish says fixed stars and planets move around the mountain, bound to it as to the world-post.
The Bundahish is summarized as saying fixed stars and planets move around the mountain and are bound to it as to a world-post.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15348-15429 confidence: high
A Central Asian tale places a greater world-tree on a high three-stepped central mountain with a square summit; four mounds on the mountain's sides are called the four continents around Sumeru, one at each compass point.
The Central Asian account describes four mounds called four continents around the mountain, matching the passage's explanation of continents around Sumeru at the compass points.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / V : ' - : / PLATE XLII / THE PILLAR OF THE WORLD; lines 15176-15271 confidence: medium
The passage mentions seven animals bound by one rope to a strong town-pillar, Yakut seven reindeer at an iron tree, and a proposed sky counterpart in the Great Bear bound to the North Star by one rope.
The passage links a strong town-pillar or iron tree with seven animals or reindeer and proposes a sky counterpart in the Great Bear bound to the North Star.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / V : ' - : / PLATE XLII / THE PILLAR OF THE WORLD; lines 15176-15271 confidence: high
The passage discusses the number seven in names of a god and describes Salym Ostiaks erecting a fir-wood pillar with seven marks for sacrifice to the Roach lake old man, with cloths, sacrificial runes, a bound animal, and blood directed to the post.
Ostiak sacrificial and luck-giving posts have seven marks, cuts, or branches, and the passage states these represent seven storeys of the sky.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / V : ' - : / PLATE XLII / THE PILLAR OF THE WORLD; lines 15176-15271 confidence: medium
Vogul tales tell of a seven-divided pure silver holy pillar to which the son of God ties his steed when visiting his father.
Vogul tales describe a seven-divided pure silver holy pillar used by the son of God to tether his steed while visiting his father.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / V : ' - : / PLATE XLII / THE PILLAR OF THE WORLD; lines 15176-15271 confidence: high
The passage describes the Altai shamanic birch as between world-pillars and a branched world-tree from the earth’s center, and cites an Abakan Tatar poem about a white seven-branched birch on an iron mountain in the center of the earth.
The passage cites a white seven-branched birch-tree on an iron mountain in the center of the earth and frames it as part of the world-tree/world-pillar complex.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVII / OF THE / THE REALM OF THE DEAD 489; lines 21333-21422 confidence: medium
At Irlek-Khan's stone dwelling with forty corners, nine larches grow from one root; horses of the nine Princes of death are tied there; an inscription says the tree arose when Kudai created heaven and earth and that no living human or animal had come to it.
Nine larches grow from one root before Irlek-Khan's dwelling, hold the horses of the nine Princes of death, and bear an inscription saying the tree was brought forth when heaven and earth were created.
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Finno-Ugric, Siberian Mythology THE SONS OF GOD / THE SONS OF GOD / THE SONS OF GOD / THE SONS OF GOD; lines 18002-18094 confidence: high
The passage says thirty-three Tengeri live on the Sumeru world-mountain, that they have come from India, and that an Altaic cosmological report describes thirty-three heavenly discs, one higher than another.
The passage describes thirty-three Tengeri living on the Sumeru world-mountain and links this to thirty-three heavenly discs.
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Finno-Ugric, Siberian Mythology THE STARS / THE STARS / THE STARS / THE POLE STAR AND THE LITTLE BEAR; lines 18629-18659 confidence: medium
The Pole Star is said to have cosmic significance; surrounding stars seem to circle around a “golden” or “iron pole,” leading to the idea that bonds exist between them.
The Pole Star is presented as a golden or iron pole around which surrounding stars circle, and several accounts imagine stars or constellations bound to it.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE; lines 15839-15918 confidence: high
Central and Northern Asian tales place the tree of life on a high hill, mountain, or in heaven; Semitic paradise is imagined on a central mountain or in heaven; Babylonians knew of a paradise-mountain of gods, the tree, and the water of life.
The tree of life is said to be placed on a hill, mountain, heaven, Sumeru/Meru, or Hara Berezaiti, and the Central Asian tale locates Zambu at the foot of a divine mountain.
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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 first man, Ar-soghotoch or “the Lonely Man,” is called the ancestor of the Yakuts; his dwelling is in the centre of the plain and is described with silver-gleaming corners, forty windows, fifty pillars, thirty roof-trees, golden floor, silver roof, and apparently seven storeys.
The tree has roots through Hades and a crown piercing the nine heavens, placing it along a vertical cosmic axis near the first man's dwelling.
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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: medium
The author says the paradise landscape cannot be used as a guide because the “lake of milk” and other details belong to beliefs connected with the navel of the earth, and variants differ.
The author states that the lake of milk and other details belong to beliefs connected with the navel of the earth.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 16002-16068 confidence: high
The Kalmucks tell of the Zambu tree rising from the Marvo Sea; four rivers flow to the compass points, make seven turnings, return to their source, receive tributaries, and pierce animal-like rocks.
The Kalmuck rivers are said to flow to the compass points and to have their source at the center of the earth, connected with the central mountain.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 16002-16068 confidence: medium
The Kalmucks tell of the Zambu tree rising from the Marvo Sea; four rivers flow to the compass points, make seven turnings, return to their source, receive tributaries, and pierce animal-like rocks.
The passage says animals represent compass points in Kalmuck material and compares Chinese and Mongol directional animal/image sets.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / CHAPTER V / THE TREE OF LIFE / THE TREE OF LIFE; lines 15655-15742 confidence: high
A dense eight-branched tree stands on the yellow navel of the eight-edged earth; it has precious materials and gives a heavenly liquid that refreshes the tired and satisfies the hungry.
The tree stands at the navel of the earth and gives a heavenly liquid that refreshes the tired and satisfies the hungry.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / CHAPTER V / THE TREE OF LIFE / THE TREE OF LIFE; lines 15655-15742 confidence: high
Yakut tales call the life-giving tree the dwelling-place of the First Man; when he asks why he was created, a female appears from an opening in the trunk and says he is to father the human race.
The tree's crown pierces or rises above heaven, its roots extend to underground depths, and it mediates communication with heavenly dwellers.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / CHAPTER V / THE TREE OF LIFE / THE TREE OF LIFE; lines 15655-15742 confidence: medium
A variant calls the First Man the White Youth, places him at the earth's navel in an eternal-summer central realm, and describes a giant tree whose crown rises over heaven, whose roots reach underground depths, and whose leaves communicate with heaven.
The White Youth's central dwelling-place is described as free of winter and decline, with eternal cuckoo song, a life-giving tree, and a calm lake of milk nearby.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / CHAPTER V / THE TREE OF LIFE; lines 15572-15652 confidence: high
Altaic and related descriptions place the highest tree at the navel or center of the universe, often on Sumeru, an iron mountain, or the central mountain, reaching toward Bai-Ylgon’s dwelling or into the sky.
The tree stands at the earth’s navel or center, reaches the heavens, is sometimes storeyed, pierces sky floors, and extends roots into underground depths.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15513-15569 confidence: high
Each direction contains a continent in the salt ocean, pictured as a great island with a smaller island on each side, making twelve islands around the world center; the author relates this to the twelve pictures of the cosmologic Zodiac and notes the ancient Babylonian idea of the Zodiac as the land of Heaven.
The passage states that continents or islands surround the center of the world and are arranged by direction.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15513-15569 confidence: medium
Each direction contains a continent in the salt ocean, pictured as a great island with a smaller island on each side, making twelve islands around the world center; the author relates this to the twelve pictures of the cosmologic Zodiac and notes the ancient Babylonian idea of the Zodiac as the land of Heaven.
The islands surrounding the world center total twelve, and the author relates them to the twelve pictures of the cosmologic Zodiac.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs CEREMISIAN CHARMS / VOTIAK CHARMS / VOTIAK CHARMS / VOTIAK CHARMS; lines 807-892 confidence: medium
The charm says there is a pillar of the sky and requires knowledge of its measure and length before the sick man is given up to twelve evil spirits, devils, stomach-aches, and agues.
The charm names a pillar of the sky and requires knowledge of its measure and of the number and measure of the stars.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs MORDVIN CHARMS / CEREMISIAN CHARMS / VOTIAK CHARMS / VOTIAK CHARMS; lines 705-804 confidence: low
The calumny charm says that when the addressed agent can keep the world in darkness, its tongue may calumniate the man; another line says the same when it can make the navel of the earth bloody.
The calumny charm uses the phrase “navel of the earth” and imagines making it bloody.
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buddhist
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3108-3214 confidence: medium
The region is described as lying in the middle, bounded by Kajangala, the Salalavati River, Setakannika, Thuna, and Usiraddhaja, with border districts beyond.
The country is repeatedly described as lying in the middle and as the birthplace of Buddhas and other eminent beings.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4609-4713 confidence: high
He moves to the eastern side facing west; the passage states that all Buddhas sit cross-legged on the eastern side of their Bo-trees, which neither trembles nor quakes. He calls it the immovable spot and the place for destroying passion's net, and the grass forms a fourteen-cubit seat.
The Bo-tree is the site where all Buddhas sit; the eastern side does not tremble, is called the immovable spot, and becomes the place for destroying passion's net.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4609-4713 confidence: medium
Sotthiya, a grass-cutter, gives eight handfuls of grass to the Great Being; the Future Buddha ascends the throne of wisdom, stands on the southern side facing north, and the southern half of the world sinks while the northern half rises.
When the Future Buddha stands at the wrong sides, halves of the world sink and rise; the correct eastern side does not tremble or quake.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4947-5068 confidence: medium
While he muses on the twelve terms of Dependent Origination forwards and backwards, the ten thousand worlds quake twelve times as far as their ocean boundaries.
The ten thousand worlds quake, become adorned with banners and flowers, hells are filled with radiance, waters change, healings occur, and fetters break after omniscience.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 5877-5987 confidence: medium
Ananda calls Kusinara a wattle-and-daub jungle branch village and names greater cities where wealthy believers could perform funeral rites for the Tathagata.
Kusinara, dismissed by Ananda as a small jungle town, is reframed by the Buddha as the former Kusavati, a vast and prosperous royal capital comparable to the gods' capital Alakamanda.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11905-12036 confidence: medium
Sakka has the Titans made drunk with ambrosia and thrown down Mount Sineru to the Abode of the Titans, where they recognize the Trumpet-Flower Tree instead of heaven's Coral-Tree.
Mount Sineru has precipices, a lowest level containing the Abode of the Titans, and sides by which the Titans climb toward the heavenly city.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16402-16553 confidence: high
Majjhima-desa is defined by boundaries including a river and the Usīraddhaja Mountain; it is described as the sacred land regarded as the centre of Jambudvīpa, comparable to other 'middle' or world-centre ideas.
Majjhima-desa is explicitly described as a sacred land regarded as the centre of Jambudvīpa, the known world.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16402-16553 confidence: high
Majjhima-desa is described with boundaries and as sacred land regarded as the center of Jambudvīpa, compared with China as Middle Country and with peoples treating their own capital as the navel or center of the world.
The passage states that Majjhima-desa was regarded as the sacred center of Jambudvīpa and compares this to other notions of a central country or world navel.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6259-6359 confidence: high
The Bodisat spends the day in a blooming sāla grove and proceeds toward the Tree of Wisdom on a god-decked path while superhuman beings offer heavenly flowers and songs; the world-systems fill with perfumes, garlands, and approval.
The Tree of Wisdom/Bo-tree is the site where the Bodisat searches among cosmic horizon shifts and finds the non-trembling place chosen by all Buddhas for attaining Buddhahood.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6259-6359 confidence: medium
Sotthiya gives the Great Being eight bundles of grass; the Bodisat ascends the ground around the Bo-tree and tests southern, western, and northern positions as horizons appear to rise and fall between hell and heaven.
As the Bodisat tests positions around the Bo-tree, horizons appear to descend below hell or rise above heaven, while the eastern place is stable and unshaken.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7445-7470 confidence: medium
In Vipassin’s time, the merchant Punabbasu Mitta bought the same spot by laying golden bricks over it and built a monastery one league in length.
The passage states that the same spot is not deserted by any Buddha and anchors repeated monastery foundations across several Buddha eras.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIII. / BOOK XIII, 20-33. 141 / BOOK XIII, 34-48. 143 / BOOK XIII, 49-62. 145; lines 6490-6575 confidence: high
The day is the appointed period of actions performed for knowledge, and the sage is seated on this seat as all previous saints have sat.
The place of the sage's seat is called the navel of the earth's surface, with no other spot like it, and is tied to previous saints' seating.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIV, 19-36. I5I / BOOK XIV, 37-54. 153 / BOOK XIV, 55-72: 155 / BOOK XIV, 73-88. 157; lines 7015-7085 confidence: medium
Beings of the Kamavacara worlds, inhabitants of the Pure Abodes, Brahmakayika gods, truth-favoring sons of Mara, other named celestial beings, rulers, and sky/earth/forest deities come to the pavilion of the Bodhi tree.
Beings from various worlds, gods, rulers, and sky/earth/forest deities converge at the pavilion of the Bodhi tree to worship the Gina.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOKS. / BOOK XV, 9-24. 161 / BOOK XV, 43-60. 165 / BOOK XV, 61-77. 167; lines 7636-7764 confidence: medium
Buddha bathes in a tank, reflects on the field of the Law, points out sacred seats, and explains that they are four seats of the Buddhas of the Bhadra Age, with three Buddhas preceding him.
The Deer Park or field of the Law contains four seats of Buddhas of the Bhadra Age, and Buddha stands on the throne of the Law as divine beings gather from many worlds and directions.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 12331-12451 confidence: medium
Black mountains, jewel-mountains, Merus, great Merus, Mudilindas, Kakravadas, erections, pillars, trees, woods, gardens, and divine or human palaces in many Buddha countries are pervaded and overcome by Amitabha's light.
Amitabha is seen 'like the Sumeru, the king of mountains,' elevated above all countries and surpassing all quarters; Merus and other mountains are also among the cosmic features pervaded by his light.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) Part I. / Part II. / Part III. / Part IV.; lines 18792-18889 confidence: medium
The note glosses Bodhi-mandala as the circle or terrace of enlightenment, the ground around the Asvattha tree near which Sakyamuni defeated Mara and obtained Bodhi.
The note identifies the Bodhi-mandala as the enlightenment ground around the Asvattha tree where Sakyamuni defeated Mara and obtained Bodhi.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) THE SOTRA OF THE MEDITATION ON AMITAYUS. / MEDITATION / BUDDHA AMITAYUS. / Part I.; lines 17451-17584 confidence: medium
The Buddha emits a golden ray from between his eyebrows; it reaches innumerable worlds, returns, becomes a golden pillar like Mount Sumeru, and displays many pure Buddha countries.
A golden ray becomes a pillar like Mount Sumeru in which pure Buddha countries in the ten quarters appear illuminated.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) Chapter VI. / I30 THE BOOK OF THE GREAT DECEASE. CH. / TO THE / I40 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS.; lines 7951-8071 confidence: medium
The evening is personified as a lovely maiden adorned with stars, clouds, space, heavens, worlds, lotus flowers, and bee-like voice, and she comes to honor the Buddha and hear his first preaching.
The later poetic account presents the evening as a cosmic maiden, devas emptying the heavens, and beings from all worlds gathering to hear the Buddha's first preaching.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / Chapter IV. / MAHA-PARINIBBANA-SUTTA. / Chapter V.; lines 5641-5776 confidence: medium
The Blessed One says gods from ten world-systems have assembled; powerful spirits pervade the area, saying Tathagatas are rare and that the Tathagata's death will occur in the last watch.
Gods from ten world-systems and powerful spirits assemble around the Sala Grove to behold the Tathagata, whose death is imminent.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 8470-8569 confidence: high
The Videhas, Goyaniyas, Kurus, and Jambudipa are seen; the sun and moon go around Mount Sineru; Sineru, Himavat, a miraculous sea, and the four world guardians are created in the jewel.
The sun and moon go around Mount Sineru, and Sineru is grouped with Himavat, the miraculous sea, and the four guardians of the world.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VIDHURAPANDITA- JATAKA. / J. VI. 9 / J. VI. 12 / J. VI. 13; lines 13273-13367 confidence: medium
Painters depict Sakka, Mount Sineru, seas, four continents, Himavat, Lake Anotatta, the Vermilion Mountain, Sun and Moon, and heavens; the decorated tunnel is made like the divine hall of Sudhamma.
The tunnel paintings include Mount Sineru, seas, continents, celestial bodies, and heavens, creating an interior cosmographic display.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 9215-9351 confidence: medium
The king offers the Mahatitthaka-garden; when accepted, the grove blossoms out of season and the earth quakes; the Master preaches and forty thousand attain the fruit of the path.
Named places are marked by the Buddha's sitting, meditating, preaching, receiving offerings, planting the Bodhi-branch, leaving a vessel, or standing on a mountain.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 9353-9491 confidence: medium
A king offers the Mahanoma-garden after the meal; the accepted grove blossoms at an unwonted season, the earth quakes, the Master preaches, and thirty thousand attain the fruit of the path.
Both grove acceptances are accompanied by unusual blooming and the quaking of the great earth.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 9493-9634 confidence: medium
Gotama is called the fourth Conqueror; during visits to Lanka he drives forth yakkhas, subdues nagas, returns at the naga Maniakkhi’s request, visits appointed sacred places, exhorts devatas and nagas, rises into the air, and returns to Jambudipa.
The passage says the place was visited by four Buddhas and identifies it as the future site of a major thupa with relics.
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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 10619-10753 confidence: high
The king raises monuments at places frequented by the Master, escorts the tree along a decorated road with offerings, brings it through Anuradhapura to Mahameghavanarama, and sets it at the prepared place where former Bodhi-trees had stood, with sixteen noble persons assisting.
The tree rises into the air, sends rays across the island and to the Brahma-world, later roots into the earth, and is installed at a place associated with former Bodhi-trees.
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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 10619-10753 confidence: medium
The king raises monuments at places frequented by the Master, escorts the tree along a decorated road with offerings, brings it through Anuradhapura to Mahameghavanarama, and sets it at the prepared place where former Bodhi-trees had stood, with sixteen noble persons assisting.
The tree is moved through named places with offerings and decorations; monuments are raised where the Master had been, and later saplings are distributed to multiple sacred locations.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXIX / THE BEGINNING OF THE GREAT THUPA / CHAPTER XXX / THE MAKING OF THE RELIC-CHAMBER; lines 14105-14234 confidence: medium
The king places a jewel-made bodhi-tree in the middle of the relic-chamber; it has an eighteen-cubit stem, five branches, a coral root on sapphire, a silver stem, gem leaves, gold leaves and fruits, and coral shoots.
The bodhi-tree is placed in the middle of the relic-chamber and becomes the organizing point for offerings, railing, canopy, thrones, and couch.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXIX / THE BEGINNING OF THE GREAT THUPA / CHAPTER XXX / THE MAKING OF THE RELIC-CHAMBER; lines 14236-14365 confidence: medium
At the four quarters of heaven stand the four Great Kings, thirty-three gods, thirty-two celestial maidens, and twenty-eight yakkha chiefs; the note identifies the Great Kings as world-guardians or lokapala and gives directional names.
The four Great Kings and other celestial groups are arranged at the four quarters of the heaven around the relic-chamber program.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXX / THE MAKING OF THE RELIC-CHAMBER / CHAPTER XXXI / THE ENSHRINING OF THE RELICS; lines 14504-14640 confidence: high
The naga king fears the relics may be taken by force and signals his nephew Vasuladatta, who swallows the urn with the relics, goes to the foot of Mount Sineru, and lies coiled in a circle; the note identifies Sineru/Meru as the central point of the universe.
The relic urn is taken to the foot of Mount Sineru, and the passage note identifies Sineru/Meru as the central point of the universe.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXX / THE MAKING OF THE RELIC-CHAMBER / CHAPTER XXXI / THE ENSHRINING OF THE RELICS; lines 14642-14778 confidence: medium
Sakka arrives with gods, a jeweled throne, and a golden casket; Vissakamma builds a jeweled pavilion where the thera emerged; Sakka receives the urn, puts it in the casket, and places it on the throne.
The relics are enthroned in a jeweled pavilion, surrounded by gods, guardians, musicians, perfumes, bhikkhu choruses in the regions, and a copper parasol made as great as the universe to ward off Mara.
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The Mahavamsa, or The Great Chronicle of Ceylon THE CONSECRATING OF THE LOHAPASADA / CHAPTER XXVIII / CHAPTER XXIX / THE BEGINNING OF THE GREAT THUPA; lines 13493-13641 confidence: medium
The work begins on the full-moon day of Vesakha under the Visakha constellation; the king removes the pillar, digs seven cubits deep, crushes stones, and has elephants stamp the ground firm.
The passage centers on preparing the place of the Great Thupa, laying its foundation-stone, adorning the city and site, and drawing people and monastic groups there for a festival for the Buddha.
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The Mahavamsa, or The Great Chronicle of Ceylon THE CONSECRATING OF THE LOHAPASADA / CHAPTER XXVIII / CHAPTER XXIX / THE BEGINNING OF THE GREAT THUPA; lines 13643-13782 confidence: medium
The bhikkhus stand by rank around the Great Thupa leaving a middle space for the king; the king enters, greets them joyfully, offers fragrant flowers, goes around them three times turning left, and comes to the consecrated place of the filled pitcher.
The Great Thupa site is encircled by ranked bhikkhus, leaves an open center for the king, is marked by a circular boundary, and includes theras at the four heavenly quarters.
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The Mahavamsa, or The Great Chronicle of Ceylon THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA / CHAPTER XVI; lines 9805-9899 confidence: medium
After eating at the king's house and preaching the Mahappamada-suttanta, the thera leaves by the east gate for Cetiya-mountain because he wishes a vihara to be founded there.
The thera goes to Cetiya-mountain wishing a vihara to be founded there; the king builds rock-cells and gives the vihara, and arahants reside there during the rains.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 5952-6078 confidence: high
Himalaya is described as the king of mountains, five leagues high, three thousand leagues in circumference, with forty-eight thousand peaks, source of five hundred rivers, dwelling of mighty creatures, producer of perfumes and magical drugs, and rising in the centre of the earth; the children are compared to it.
Himalaya is described as king of mountains, source of many rivers, dwelling of mighty creatures, and rising in the centre of the earth.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER XIX. / SADAPARIBH(JTA. / XX. TRANSCENDENT POWER OF THE TATHAGATAS. 363 / CHAPTER XX.; lines 16026-16092 confidence: medium
Lord -Sakyamuni and the wholly extinct Lord Prabhutaratna sit on a throne in the centre of the Stupa, smile, extend their tongues to the Brahma-world, and emit many rays from the tongues.
Two Tathagatas are seated on a throne in the centre of the Stupa, and from there their tongues reach the Brahma-world and emit rays.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) SADAPARIBH(JTA. / XX. TRANSCENDENT POWER OF THE TATHAGATAS. 363 / CHAPTER XX. / XX. TRANSCENDENT POWER OF THE TATHAGATAS. 365; lines 16095-16160 confidence: medium
Many kinds of beings behold the Saha-world, the Tathagatas on thrones at jewel trees, and Sakyamuni with Prabhutaratna seated in the center of a precious stupa; they feel wonder and rapture.
Beings in Buddha-fields across directions behold the Saha-world, the jewel-tree thrones, and the precious stupa containing Sakyamuni and Prabhutaratna.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) VII. ANCIENT DEVOTION. 1 73 / ANCIENT DEVOTION. / VII. ANCIENT DEVOTION. 177 / VII. ANCIENT DEVOTION. 179; lines 8899-8975 confidence: high
A north-east Tathagata is named; Sakyamuni identifies himself as the sixteenth Tathagata and says he attained supreme, perfect enlightenment in the centre of the Saha-world.
Sakyamuni is said to have attained supreme, perfect enlightenment in the centre of the Saha-world, and the note explicitly describes him as a central point.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) VII. ANCIENT DEVOTION. 155 / VII. ANCIENT DEVOTION. 157 / VII. ANCIENT DEVOTION. 159 / ANCIENT DEVOTION.; lines 8125-8207 confidence: medium
They see Lord Mahabhijnajnanabhibhu, the Tathagata, on the exalted terrace of enlightenment, seated on the royal throne at the foot of the tree of enlightenment, attended by many beings, while his sixteen sons urge him to move forward the wheel of the law.
The Lord is seated at the foot of the tree of enlightenment on an exalted terrace, surrounded by cosmic beings and honored with flowers over a large distance.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) VII. ANCIENT DEVOTION. 177 / VII. ANCIENT DEVOTION. 179 / ANCIENT DEVOTION. / VII. ANCIENT DEVOTION.; lines 9059-9140 confidence: medium
The Leader is said to appear after a long time in the ten points of the world; aerial cars of Brahma-angels stir, eastern fields are shaken, and lofty angelic cars become excessively brilliant.
The passage names the ten points of the world and multiple compass directions, with fields shaken, angelic cars brightened, and Brahma-angels approaching the Leader.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) X. THE PREACHER. 223 / X. THE PREACHER. 225 / XL APPARITION OF A ST(JPA. 227 / CHAPTER XI.; lines 10749-10871 confidence: low
A stupa of seven precious substances rises from the earth opposite the Lord, with the assembly in the middle; it stands in the sky as a meteoric phenomenon, richly decorated and fragrant, with umbrellas reaching toward divine abodes.
The stupa rises from earth, stands in the sky above the congregation, and its umbrellas reach high enough to touch the abodes of the four guardians of the horizon and the gods.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) X. THE PREACHER. 223 / X. THE PREACHER. 225 / XL APPARITION OF A ST(JPA. 227 / CHAPTER XI.; lines 10873-10970 confidence: medium
The Lord says Prabhutaratna made a grave and pious vow: when Buddhas in other Buddha-fields preach the Lotus of the True Law, the stupa of his body-frame should be near the Tathagata to hear it.
The stupa containing Prabhutaratna's body-frame is to be present near the preaching Tathagata, opened when emanation-frames from all quarters gather, and saluted by Buddhas arriving from the ten directions.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) X. THE PREACHER. 223 / X. THE PREACHER. 225 / XL APPARITION OF A ST(JPA. 227 / CHAPTER XI.; lines 10873-10970 confidence: medium
The Tathagatas in the ten directions tell their Bodhisattva troops they must go to the Saha-world near Sakyamuni to humbly salute the stupa of Prabhutaratna's relics.
Tathagatas from the ten directions state that they will go to the Saha-world near Sakyamuni to salute the stupa of Prabhutaratna's relics, and then they go there with satellites.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) X. THE PREACHER. 223 / X. THE PREACHER. 225 / XL APPARITION OF A ST(JPA. 227 / CHAPTER XI.; lines 10972-11083 confidence: medium
Tathagatas produced by Sakyamuni, formerly preaching the law in countless Buddha-fields, arrive from the ten points of space, sit in the eight quarters, and occupy thirty kotis of worlds in each direction.
Tathagatas produced by Sakyamuni arrive from the ten points of space, sit in the eight quarters, and send emissaries to Sakyamuni at the named mountain.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XIV. ISSUING OF BODHISATTVAS. 283 / XIV. ISSUING OF BODHISATTVAS. 285 / XIV. ISSUING OF BODHISATTVAS. 287 / XIV. ISSUING OF BODHISATTVAS. 289; lines 13187-13273 confidence: medium
Tathagatas from many worlds, described as creations of Sakyamuni and preachers in other worlds, sit all around Sakyamuni on jewel thrones at the foot of jewel trees in every direction of space.
Tathagatas from many worlds are gathered and seated all around Sakyamuni in every direction of space as he is expected to explain the event.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XX. TRANSCENDENT POWER OF THE TATHAGATAS. 363 / CHAPTER XX. / XX. TRANSCENDENT POWER OF THE TATHAGATAS. 365 / XX. TRANSCENDENT POWER OF THE TATHAGATAS. 367; lines 16163-16237 confidence: high
Wherever the Dharmaparyaya is made known or practiced—in monastery, home, wilderness, town, at a tree-foot, palace, building, or cavern—a shrine dedicated to the Tathagata should be erected.
Any place where the Dharmaparyaya is made known or practiced becomes a shrine-site and is regarded as a terrace of enlightenment and as a place of all Tathagatas' enlightenment, law-wheel turning, and extinction.
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Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 601-708 confidence: high
Prometheus says the disasters of his brother Atlas pain him: Atlas is stationed in the western regions and supports the pillar of heaven and earth on his shoulders.
Atlas is said to sustain on his shoulders the pillar of heaven and earth.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 914-1008 confidence: medium
The second part celebrates the founding of Pytho/Delphi as Apollo’s oracular seat.
Apollo founds Pytho/Delphi as his oracular seat after slaying the she-dragon and building his temple.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5907-6001 confidence: medium
Apollo says he will build a glorious temple as an oracle where people from Peloponnesus, Europe, and islands will bring hecatombs and receive counsel.
Apollo establishes a temple where people from multiple regions will bring offerings and seek unfailing counsel.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5907-6001 confidence: medium
Apollo says he will build a glorious temple as an oracle where men from Peloponnesus, Europe, and islands will bring hecatombs, question him, and receive unfailing counsel.
Apollo's temple is presented as an oracle visited by men from multiple regions and islands, with a constructed sanctuary and divine counsel.
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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 explained as deep blue glass-paste; the shield had concentric zones, Fear at the center, and Oceanus enclosing the whole.
The shield is described as having Fear at the center and Oceanus enclosing the whole.
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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 HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5651-5739 confidence: medium
Apollo's song and delight extend over mainland and islands, mountain-peaks, headlands, rivers, beaches, and sea-havens; Leto bore him on sea-girt Delos.
The passage lists many regions, islands, mountains, rivers, beaches, and harbors under Apollo's song and delight, while Delos is singled out as the honored first precinct and oracle site.
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Hesiod, the Homeric Hymns, and Homerica THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5741-5808 confidence: medium
Apollo begins walking on the earth; the goddesses marvel, and Delos rejoices, is laden with gold, and blossoms because Apollo chose her as his dwelling.
Delos is singled out as Apollo's chosen dwelling and the site where Ionians gather in his honor with song, dance, athletic display, and ritual praise.
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Hesiod, the Homeric Hymns, and Homerica THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5741-5808 confidence: medium
Apollo begins walking on the wide earth; the goddesses marvel; Delos is laden with gold and rejoices because Apollo chooses her as his dwelling, blossoming like a mountain-top with flowers.
Delos rejoices because Apollo chooses her above other islands and shores as his dwelling, and the passage describes recurring Ionian gatherings there in Apollo's honor.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2463-2554 confidence: medium
The Muses of Helicon dance by springs and Zeus's altar, wash in waters, go out by night in mist, praise the gods, and teach Hesiod song while he shepherds under Helicon.
Helicon and Olympus are presented as holy or divine mountain settings where the Muses dance, sing, dwell, and approach Zeus.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2463-2554 confidence: medium
The Heliconian Muses hold holy Helicon, dance by spring and altar, wash in Permessus, the Horse’s Spring, or Olmeius, go out by night veiled in mist, praise many gods, and teach Hesiod song while he shepherds under Helicon.
Helicon and Olympus are holy or snowy mountains where the Muses dance, sing, dwell, and approach Zeus and the immortals.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2556-2655 confidence: medium
The Muses, children of Zeus dwelling in Olympus, are asked to grant song and narrate the origins of gods, earth, rivers, sea, stars, heaven, divine honors, and Olympus from the beginning.
Olympus is presented as the dwelling or held peak of the deathless gods and the Muses' house.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3012-3099 confidence: medium
The gods and Titans stir up battle; the three beings brought from Erebus have one hundred arms and fifty heads each, hold huge rocks, and the conflict shakes sea, earth, Heaven, Olympus, and Tartarus.
The battle between divine hosts shakes or resounds through sea, earth, Heaven, Olympus, and Tartarus.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 27725-27986 confidence: high
A tree supporting the world is listed; tree-nymphs and water-nymphs are indexed, with confusion between them, precautions, and taboos on cutting or peeling trees on certain August days.
The index has an entry for a tree supporting the world.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 6114-6164 confidence: medium
The passage says travelers often hear of trees haunted by a Nereid; a famous North Arcadian pine is compared by the author's muleteer with a gigantic tree believed to uphold the world, and the muleteer crosses himself for fear of the nymph living there.
The muleteer compares a famous pine to a gigantic tree believed to uphold the world.
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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 6332-6464 confidence: high
Near the House of Divination is the Omphalos or Navel, described as the center of all the Peloponnesus if the Phliasians speak truly.
The Omphalos or Navel is identified by the Phliasians as the center of the Peloponnesus.
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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: high
Death comes equally to all like a wave, but honor arises for those whose fair story God increases after death and who have journeyed to the mighty centre-stone of the earth.
Neoptolemos lies beneath Pytho after journeying to the earth's centre-stone, and he must remain beside the god's house to watch fair right.
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The Extant Odes of Pindar FOR ARISTOMENES OF AIGINA, / WINNER IN THE WRESTLING-MATCH. / FOR TELESIKRATES OF KYRENE, / WINNER OF THE FOOT-RACE IN FULL ARMOUR.; lines 3766-3837 confidence: medium
At the yearly feast of Pallas, and also at Olympia, Earth's games, and in his own land, maidens see Telesikrates as winner and pray for one like him as husband or son.
A footnote identifies the games of Earth as Delphi or Pytho, described as the supposed centre of the Earth and a place of Earth-goddess worship.
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The Extant Odes of Pindar FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE. / FOR XENOKRATES OF AKRAGAS, / WINNER IN THE CHARIOT-RACE.; lines 3404-3474 confidence: high
"we plough the field" of Aphrodite or the Graces in a "pilgrimage to the everlasting centre-stone" of earth.
The passage describes a pilgrimage to the everlasting centre-stone of the deep-murmuring earth.
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The Homeric Hymns THE ALLEGED EGYPTIAN ORIGINS / CONCLUSION / HOMERIC HYMNS / HYMN TO APOLLO; lines 1704-1777 confidence: medium
Apollo starts over the wide ways of earth; the goddesses are amazed, and Delos blossoms with gold because Apollo has chosen her as his home.
Delos blossoms and rejoices because Apollo chooses it as his home, and the later passage centers Ionian worship and Delian singers there.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 4280-4368 confidence: high
Orestes says he goes with branch and crown as a suppliant to Earth's midmost shrine, the holy ground of Loxias and ever-burning fire, because no other refuge was allowed.
Orestes departs with branch and crown as a suppliant to Earth's midmost shrine, the holy ground of Loxias, because no other refuge is permitted.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies THE LIBATION-BEARERS / DRAMATIS PERSONAE / THE FURIES / DRAMATIS PERSONAE; lines 4529-4696 confidence: medium
The chorus says younger gods tread down ancient right, blood-guilt stains the central fane, Apollo wrongfully bloodied the prophetic shrine, and the Furies' wrath follows the killer even to hell.
The chorus names the altar as the earth's central fane and says blood-guilt stains the step and shrine; Apollo also frames the shrine as a place from which polluting powers must leave.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13690-13832 confidence: low
Hera, high-throned on Olympus, watches the fields below with joy where her brother aids the Greeks.
Hera watches from Olympus while Zeus is seen on Ida, making mountain heights the places of divine observation and authority.
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The Iliad The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 382-487 confidence: low
Homer drives Thestorides from the island, succeeds as a teacher, and establishes a poetry school in Chios; a site called the School of Homer is described as an open temple of Cybele on rock, with a seated goddess image, lion-carved chair, oval area, and mountain-hewn form.
The so-called School of Homer is described as an open temple of Cybele on a rock, hewn out of the mountain, with a seated goddess image and lions.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24619-24768 confidence: medium
The note discusses heaven, Tartarus, Atlas' pillars separating earth and heaven, and Olympus as the highest earthly point blended with the seat of the gods.
The notes discuss heaven above, Tartarus below, Atlas' separating pillars, and Olympus as a high point associated with the gods' seat.
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The Iliad THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17981-18123 confidence: medium
Vulcan first forms an immense solid shield with rich artifice, a threefold outer circle, silver chain, five plates, and godlike labors on its surface.
The shield's surface contains earth, heaven, ocean, sun, moon, stars, and constellations as an ordered world image.
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The Iliad THE SINGLE COMBAT OF HECTOR AND AJAX. / BOOK VIII. / ARGUMENT. / THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS.; lines 8220-8319 confidence: medium
Jove approves, takes his chariot, rides with ethereal steeds to Ida, where his fane and altar stand; he releases the steeds, sits on a cloudy point, and surveys town, tents, and seas.
Jove travels to Ida's topmost height, sits on a cloudy point by his fane and altar, and surveys the town, tents, and seas.
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The Iliad THE SINGLE COMBAT OF HECTOR AND AJAX. / BOOK VIII. / ARGUMENT. / THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS.; lines 8220-8319 confidence: medium
At dawn, Aurora lights the lawn, and Jove convenes the senate of the skies on high Olympus; the heavens tremble as he speaks.
Olympus is the divine council site and the place from which Jove imagines suspending the world by a chain; Ida is the high seat from which he surveys town, tents, and seas.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 390-492 confidence: medium
Minerva pleads for Ulysses on a lonely sea-girt forest island; Calypso, daughter of Atlas, keeps him and tries to make him forget home, while Ulysses longs to see the smoke of his chimneys; Atlas bears columns separating heaven and earth.
Atlas is described as carrying great columns that keep heaven and earth apart.
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The Odyssey The Odyssey / PREFACE TO FIRST EDITION; lines 187-272 confidence: medium
Athene says Odysseus suffers on a sea-girt woodland isle, the navel of the sea, inhabited by Atlas's daughter; Atlas knows sea depths and upholds pillars dividing earth and sky.
Athene describes the isle as the navel of the sea and identifies Atlas as upholding pillars that keep earth and sky apart.
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The Odyssey The Odyssey / PREFACE TO FIRST EDITION; lines 187-272 confidence: medium
Athene pities Odysseus, who suffers on a sea-girt wooded island, the navel of the sea, where a goddess, daughter of Atlas, holds him and woos him to forget Ithaca; Odysseus longs for the smoke of his land and desires death.
The island is called the navel of the sea, and Atlas is said to uphold pillars separating earth and sky.
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The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14071-14242 confidence: high
The passage names temples, sacrifices, service of gods, demigods, and heroes, repositories of the dead, underworld propitiatory rites, and says Apollo sits 'in the centre, on the navel of the earth.'
Apollo of Delphi is explicitly described as sitting at the centre, on the navel of the earth.
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The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14071-14242 confidence: high
Apollo is described as the god who sits “in the centre, on the navel of the earth” and interprets religion to all mankind.
Apollo of Delphi is described as sitting at the centre, on the navel of the earth, and as interpreter of religion to all mankind.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24378-24425 confidence: medium
Spirits in a meadow tarry seven days; on the eighth they must journey, and after four days they see from above a bright rainbow-like line of light through heaven and earth.
A column-like line of light extends through heaven and earth, holds together the universe as the belt of heaven, and is linked with the spindle on which all revolutions turn.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24378-24425 confidence: medium
After further travel, they see from above a bright, pure, rainbow-like line of light, straight as a column, extending through heaven and earth.
A straight column-like line of light extends through heaven and earth and holds together the circle of the universe.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2230-2329 confidence: high
Religion is left to “Apollo the god of Delphi”; the ancestral deity sits upon “the centre and navel of the earth,” and no foreign god is to be supreme.
Apollo of Delphi is described as the ancestral deity sitting upon the centre and navel of the earth.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2230-2329 confidence: high
"to Apollo the god of Delphi we leave the ordering of the greatest of all things—that is to say, religion."
Delphi's ancestral deity is described as seated at the centre and navel of the earth and entrusted with religious ordering.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4571-4620 confidence: medium
The passage describes allies on both sides, with temptations and passions opposed to reason, parents, and friends; passions seize the Acropolis, glossed as the soul, and falsehoods and illusions ascend.
The soul is figured as an Acropolis or castle whose center is occupied by a mob of passions and false spirits.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5775-5855 confidence: high
The souls resume their journey, see a bright rainbow-like line, and reach the column of light that binds the universe and is fastened to heaven.
The bright column is described as binding the universe together, with its ends fastened to heaven, and is connected to the celestial spindle.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5775-5855 confidence: high
“the column of light which binds together the whole universe” with its ends fastened to heaven.
The bright column is explicitly said to bind together the whole universe and to be fastened to heaven, with the cosmic spindle attached to it.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6209-6282 confidence: medium
The spindle passes through the moon; its relation to the column of light is uncertain; the column holds heaven together, while the adamant spindle is fastened to chains extending to the middle of the column.
The column of light is said to hold together the heaven and is interpreted as the imaginary axis of the earth; the spindle and heavenly revolutions are also connected with an axis of the world.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6209-6282 confidence: medium
The vision mingles astronomy, symbolism, and mythology: heaven is represented as a cylinder or box with seven planetary orbits and fixed stars, suspended from an axis or spindle turning on the knees of Necessity; the Fates guide the revolutions and their harmonious motion produces the music of the spheres.
The passage describes the axis or spindle, the column of light holding heaven together, and the world-axis-like arrangement around which heavenly bodies move.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6284-6350 confidence: medium
The axis is described as a spindle; heavenly bodies form a whole; the image is connected with the web or weaving of the Fates, and the lots are given, woven, and made irreversible by Lachesis, Clotho, and Atropos.
The axis is described as a spindle, the heavenly bodies form a whole, and the image is connected to the weaving of the Fates.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8401-8479 confidence: low
The city has six interior wall circuits and a seventh outer wall; the outer wall bears figures of legislators and philosophers, and inner walls show symbols or forms of sciences.
The city is described with six interior circuits and a seventh outer wall, each bearing civic or scientific imagery.
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native american plains
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Blackfoot Lodge Tales RELIGION 263 / RELIGION 265 / RELIGION 267 / RELIGION 269; lines 11040-11120 confidence: medium
A boy six or eight years old is selected; the man ties the tobacco to a little stick with a baby's moccasin under it, and the boy carries it to the center of the camp circle while the old man shows him where to place it.
At harvest, a small boy carries a stick bearing tobacco and a baby's moccasin to the center of the camp circle, where it remains overnight before the communal feast and songs.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8105-8200 confidence: medium
The travelers reach where the sky touches the earth; near the sky-hole, the largest crane is chief of all, takes his comrade’s hand, sings, and “With his pipe he raised the sky” so the birds can go through.
At the sky-hole, the chief crane uses his pipe to raise the sky high enough for the birds to pass.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3147-3245 confidence: medium
The Crow country is described as the middle of the earth; the grandmother worries how to get rid of the boy, knows he was sent to kill bad things, and warns him about a bear in a chokecherry thicket.
The passage states that the country of the Crow Indians was in the middle of the earth.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3212-3310 confidence: high
The Crow country is said to be in the middle of the earth; the grandmother thinks about getting rid of the boy, knows he was sent to kill bad things, and warns him about a bear in a chokecherry thicket.
The passage explicitly states that the country of the Crow Indians was in the middle of the earth.
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Teton Sioux Music BUBEAU OF AMERICAN ETHNOLOGY / WIT' , / J J J J / TBTON SIOUX MTJSIO; lines 9453-9629 confidence: high
The words for Song No. 15 are introduced with “The pole speaks” and include “at the center of the earth,” “stand looking around you,” “recognizing the tribe,” and a repeated instruction to stand looking around.
Song No. 15 locates the speaking pole at the center of the earth, and the footnote marks this phrase as sacred language with related occurrences elsewhere.
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Teton Sioux Music BUBEAU OF AMERICAN ETHNOLOGY / WIT' , / J J J J / TBTON SIOUX MTJSIO; lines 9631-9693 confidence: medium
The sacred pole was placed so that its crossbar extended north and south, and earth was packed solidly around its base.
The sacred pole stands at the center of a circular enclosure and is connected spatially with a restricted sacred square and cardinal orientation.
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Teton Sioux Music DBXSMOBIJ TETON SIOUX MUSIC 55 / BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX; lines 6104-6169 confidence: medium
The Maiden says she is sent by the Buffalo tribe, tells the young men they are chosen for a difficult task, instructs the preparation of a special lodge and ritual objects, announces an important presentation for tribal welfare, and says she will arrive about sunrise.
The Maiden instructs that a special lodge be made in the middle of the camp circle, with specified orientation and objects arranged around the place of honor.
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Teton Sioux Music ETHNOLOOY / BULLETIN E1 PLATE V / E-BUFFALO-WALKINQ / BUREAU OF AMERICAN ETHNOLOOV BULLETIN 61 PLATE 13; lines 8138-8201 confidence: medium
The Sun Dance is held in the center of the tent circle; the circle opens east, the Leader of the Dancers' tent stands opposite, and a nearby council tent is used by chiefs and leading men.
The dance is explicitly held in the center of the great circle of tents, with an eastward opening and fixed positions for the Leader of the Dancers and council tent.
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Teton Sioux Music WOBDS / TETON STOUX MUSIC / BUREAU OF AMERICAN ETHNOLOOY / WORDH; lines 26090-26359 confidence: high
Song No. 187, “At the Wind Center I Stand,” is sung by Bear Eagle; its glosses say the speaker stands at the center of the earth and at the wind center, asks to be beheld, and mentions a root of herb or medicine.
Song No. 187 locates the first-person speaker at the center of the earth and at a wind center where winds come from every side.
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The Omaha Tribe ADOPTION' CEREMONY / LEGENDARY ACCOUNTS / THE PRESENT TRIBAL ORGANIZATION / WAZHA'ZHE GROUP; lines 4168-4230 confidence: medium
The people reach a water-covered earth, cannot return, receive no answer from gods, appeal to the elk, and the elk calls winds from east, north, west, and south, which meet at a central point and carry water upward.
The elk calls winds from the four quarters; in the Wazha'zhe account the winds meet at a central point and lift the water.
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The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 36 / GAHI'GE, AN OLD OMAHA CHIEF / THE COUNCIL OF SEVEN CHIEFS; lines 14104-14184 confidence: medium
The number seven is said probably to represent the whole of man's environment: four quarters, four paths from Above to Below, and the place where man stood.
The number seven is connected with the four quarters, paths from Above to Below, and man's place within the whole environment, then linked to the council's number.
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The Omaha Tribe HE'DEWACHI CALL / THE OMAHA TRIBE / THE SACRED POLE / M. M. J-108; lines 16826-16840 confidence: medium
"The tribe thus divided into two concentric circles, revolved in opposite directions about the pole"
The pole is the center about which the tribe forms concentric circles and revolves, with a choir stationed at its foot.
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The Omaha Tribe MUSIC / THE OMAHA TRIBE / LJ LJ / THE CEREMONY AMONG THE PONCA; lines 27107-27145 confidence: high
The movements are repeated on the child's right side, back, and left side, with the pipes laid in lines toward the south, west, and north and the promise repeated.
The child stands at the intersection of four symbolic lines directed east, south, west, and north, described as the center of life-giving forces.
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The Omaha Tribe OFFENSES AND PUNISHMENTS / THE OMAHA TRIBE / THE SACRED POLE / ORIGIN.; lines 14582-14665 confidence: medium
Introductory context: a visible object was needed to symbolize tribal unity and governing power; the Tribal Pipes were insufficiently visible; the tree was known as a type of unity; an ancient Cedar Pole is described as a cosmic symbol of supernatural authority connected with the Sacred Pole.
The passage explicitly frames the Sacred Pole as a visible central object of tribal unity and governing power, links it to a tree symbol of unity, and connects it with an older Cedar Pole described as a cosmic symbol of supernatural authority.
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The Omaha Tribe OFFENSES AND PUNISHMENTS / THE OMAHA TRIBE / THE SACRED POLE / ORIGIN.; lines 14582-14665 confidence: medium
The young man brings his father to the tree; the father observes four well-beaten animal paths and polished bark; leaders agree the tree is a gift from Wakon/da that will keep the people together, and they ceremonially cut and hew it to portable size.
One account describes four animal paths leading to the tree, while the Sacred Legend account describes four fire paths stretching from the tree toward the Four Winds.
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The Omaha Tribe SOCIETIES / SOCIETIES / SOCIETIES / OPENING RITUAL; lines 37544-37740 confidence: medium
"The great white rock" is described as "Standing and reaching as high as the heavens, enwrapped in mist."
The great white rock is singled out as greatest, reaches as high as the heavens, and is wrapped in mist.
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The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / SOCIETIES / SOME CURATIVE PLANTS; lines 38964-39117 confidence: medium
People seeking protection and guidance behold the Aged One seated permanently at the center where paths converge, exposed to the four winds, and possessing power to receive supplications.
The Aged One is described as seated in the center where paths converge and exposed to the four winds.
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The Omaha Tribe THE OMAHA TK1BE / THE OMAHA GEXS NOT A POLITICAL ORGANIZATION' / INTERRELATION OF THE TWO GRAND DIVISIONS / TRIBAL ORGANIZATION; lines 13605-13659 confidence: medium
A crossed circle was drawn, the ball was placed at the center, and it was rolled to north, east, south, and west along the lines, returning to the center after each direction.
The ball-game rite places the ball at the center of a crossed circle and moves it toward north, east, south, and west, returning to the center each time.
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The Omaha Tribe THE OMAHA TRIBE / ORIGIN / SOCIETIES / ORGANIZATION; lines 34088-34128 confidence: medium
The u'zhu sat facing east in the middle at the back of the dwelling; the eldest son's lodge was to his right toward the south, the second son's to his left toward the north, the daughter's farther left on the north side, and the youngest son's opposite on the south side.
The passage states that the positions of the four lodges had cosmic significance and gives a directional seating arrangement within the dwelling.
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The Omaha Tribe TRIBAL CONCEPT; THE NAME OMAHA / THE PONCA TRIBE0 / THE OMAHA TRIBE / RITES AND CUSTOMS OP THE GENTES; lines 2256-2382 confidence: medium
The Ponca tribe had to make the hu'thuga complete for the Feast of Soldiers and Turning the Child; the Monkon subdivision directed both ceremonies.
The rite takes place in a tent set toward the center of the completed tribal circle; the child stands on a center stone and faces the four directions and life-giving winds.
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The Omaha Tribe TWELFTH SONG / THE OMAHA TRIBE / THE HE'DEWACHI / THE OMAHA TRIBE; lines 16583-16697 confidence: medium
Young men dig the pole hole in the center of a level place, sometimes in the center of the hu'tkuga; excavated dirt is heaped at the east, and a symbolic figure is incised between heap and hole.
The pole hole is required to be in the center of a level place or the center of the hu'tkuga, with surrounding smoking, offerings, and raising of the pole.
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The Pawnee - Mythology (Part I) INTRODUCTION. / INTRODUCTION. 9 / INTRODUCTION. II / I. TRUE STORIES OF THE HEAVENLY BEINGS.; lines 839-913 confidence: high
Tirawa instructs them to build a lodge with ten forked sticks in a circle; four posts represent four gods holding the heavens in the northeast, northwest, southwest, and southeast, with minor and outer gods represented by poles.
The lodge contains a center fireplace, east entrance, directional posts representing gods holding the heavens, outer and minor gods, and human-body correspondences.
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The Pawnee - Mythology (Part I) S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37; lines 1930-2007 confidence: medium
The next narrative begins with people living near a big stream in the east; gods in the heavens come down in the west, gather animals, and build an earth-lodge.
The second narrative states that stars as gods are stationed in the lodge according to their stations in the heavens, with animals between them.
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The Pawnee - Mythology (Part I) THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239 / III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 243 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 245; lines 12295-12360 confidence: medium
Magpie is sent to all the animal lodges and visits Pahuk last. The Pahuk lodge is described as the head of the other lodges and says animals from other lodges should be invited there because the boy must be made well there.
The lodge at Pahuk is described as the head of all other lodges and as the place where the boy must be made well.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261 / THE LIGHTNING S MEDICINE CEREMONY. 267 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE LIGHTNING S MEDICINE CEREMONY. 271; lines 13611-13687 confidence: medium
In spring a site in the village center is chosen, ten forks are set in a circle, and the lodge is completed around corn planting.
The lodge is built in the center of the village with ten forks in a circle, and bird skins are hung in the west, north, east, and south.
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The Pawnee - Mythology (Part I) THE BUFFALO WIFE AND THE DISPERSION OF THE BUFFALO. 205 / THE POOR BOY WHO WANTED TO GET MARRIED. 207 / THE POOR BOY WHO WANTED TO GET MARRIED. 209 / THE POOR BOY WHO WANTED TO GET MARRIED. 211; lines 10500-10594 confidence: high
Red-Spider-Woman is at the center of the earth with many daughters and raises corn, squash, beans, and tobacco; the Buffalo are in the north, and the Buffalo chief's son Curly-Eyes is among four selected to go south.
Red-Spider-Woman is explicitly placed at the center of the earth, and the visiting Buffalo find her and her daughters at the center of the land.
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The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / PROUD BOY AND THE ANIMAL MEDICINE. 321 / PROUD BOY AND THE ANIMAL MEDICINE. 323 / PROUD-BOY AND THE ANIMAL MEDICINE. 325; lines 16111-16174 confidence: medium
In spring the Kitkehahki begin preparation for the big ceremony; a note says a willow in a race marks the center of the ceremonial circle and received presents are offered to the gods.
The note describes a willow planted to mark the center of the circle in which the ceremony is to be held; the tipi setup also includes a lodge circle and interior mound.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1343-1426 confidence: high
A council decides that most people will change languages from original Arapaho; Nih’angan gives the Arapaho the middle of the earth; another flood is tied to whether any Arapaho remain at the end of the fourth generation.
Nih’angan gives the Arapaho the middle of the earth, with other peoples living around them.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2537-2629 confidence: medium
On the fourth day the women dress, dance, leave the lodge, and pass through the camp-circle corners while returning to the center and blowing whistles; this is stated to cleanse the camp-circle and prevent sickness.
The women repeatedly return to the center before going to the southeast, southwest, northwest, northeast, and then east parts of the camp-circle.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2953-3042 confidence: low
The people give thanks; the narrative states they had lacked law and sympathy. The man gives old people wisdom, natural laws, and ceremonial degrees; a Buffalo-Lodge is erected in the center of the camp-circle and conducted by old priests and old women for blessing, increase, and food abundance.
Both the Buffalo-Lodge and the Old Men’s Lodge are located at the center of the camp-circle or center of the camp.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 730-839 confidence: high
The turtle tells the man to take earth from the four sides of its body; the man takes mud from under its four legs and says other people will live at the edge while Indians live in the middle.
The turtle gives earth from four sides, the man blows dust in four directions, four first people are made, and he says Indians will live in the middle while other people inhabit the edge.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9517-9627 confidence: medium
Warriors seize a Sioux woman at a spring and take a scalp; the leader divides fat from the scalp into five pieces placed in four directions and center as an offering to gods; the scalp ceremony burns the scalp with fire-sticks, passes holy bundles and medicine bags through smoke, and includes name changes for gift-givers.
The leader places five pieces of scalp fat in the four directions and one in the center.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16426-16545 confidence: medium
Two guardians stand at the lodge entrance as chief and warrior; paruxti means magic moccasins; the arrangement mirrors the heavens and earth lodge symbolism: west altar and bundle, four priests/uprights/world-quarter gods, and east opening with Day and Night guardians.
The described arrangement in the earth lodge mirrors an arrangement in the heavens, with west altar, four world-quarter uprights, east opening, and Day-and-Night guardians.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16857-16960 confidence: medium
A council circle corresponds to Corona Borealis, called by many Plains tribes the camp circle and by the Skidi the Council of the Chiefs presided over by the North-Star.
Corona Borealis is identified as a camp circle and as the Skidi Council of the Chiefs presided over by the North-Star.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1214-1317 confidence: medium
Villages are placed according to directions; a fireplace is made in the center; the buffalo tipi and Calf bundle are set in the west; the priest says the Yellow-Calf bundle is from Tirawa and that a chief will have power similar to Tirawa.
The villages and tipis are arranged by direction and a fireplace is made at the center for the ceremony.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1319-1406 confidence: medium
Bright-Star ties the sack with a black lariat, gives Lightning wonderful moccasins, commands him to travel in space and on clouds, descend to the completed earth, follow directional routes, and open the sack if lonesome; the sack is shaped like a whirlwind.
Lightning is commanded to traverse named directions and the center of the earth; later the people form a camp-circle with an eastern opening around the girl and priests.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2260-2359 confidence: high
The numerous buffalo ask to go south for warmth and grass; their father says he governs the north by Tirawa's placement, while another being at the center of the earth must give permission for passage.
The center of the earth is the location of a being who controls passage and has cobwebs that prevent buffalo from passing.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2361-2459 confidence: medium
The buffalo rush the tipi; Spider-Woman tries to redirect them, but they trample the tipi, corn fields, and her body until she disappears into the ground; the cobwebs are taken down and the buffalo pass the centre of the earth.
Spider-Woman is associated with the centre of the earth, and the buffalo pass the centre of the earth during the trampling episode.
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Traditions of the Skidi Pawnee PEOPLE MARRY ANIMALS OR BECOME / ANIMALS. / MISCELLANEOUS. / IMPLEMENTS; lines 15538-15604 confidence: high
People are summoned for ground-breaking; priests see two boys and two girls connected with chiefs and braves; the children receive holy buffalo shoulder-blades and hoes and are assigned to the four directions to dig into mother-earth.
The rite uses directional placements of children, four groups and diggings, four poles representing world-quarters, a central fireplace, and directional paths for beings and seeds to come.
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Traditions of the Skidi Pawnee SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS.; lines 1132-1212 confidence: medium
Mother Bright-Star says the ceremony is to imitate Tirawa when he first made earth, people, and animals; gods in council with Tirawa have heavenly stations, and bundles are dedicated to those gods or stars and arranged in corresponding relative positions.
Bundles are dedicated to gods or stars with heavenly stations, and the camp and villages are arranged around a central ceremonial circle according to stations and directions.
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Traditions of the Skidi Pawnee SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS.; lines 947-1034 confidence: high
A storm passes over the lodge; the woman recognizes divine visitation and receives or remembers the altar, west holy place, path to the centre of earth, Tirawa above, fireplace, fire-sticks taught by Lightning, entrance, speech, space, pipe-stone, pipe string, and pipe-stems.
The lodge contains an altar and holy west place, and the woman remembers a pathway from the west to the centre of the earth, with Tirawa dwelling above in the centre.
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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
Skidi ceremonial religion includes village bundles received from gods; village arrangement in major ceremonies mirrors the spatial relationships of stars in the heavens.
The passage states that Skidi village arrangement during ceremonies mirrors the stars of the heavens in proper relationship.
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Traditions of the Skidi Pawnee Traditions of the Skidi Pawnee; lines 63-148 confidence: medium
The passage says Skidi and Arikara customs, religious ceremonies, and traditions are intimately related; it places the Skidi ancestral home in central Nebraska on the Loup River and states that there they held their first great ceremonies and that “human beings were first placed upon this earth.”
The passage locates the ancestral home on the Loup River and says first ceremonies occurred there and human beings were first placed upon the earth there.
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norse
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 8118-8228 confidence: high
Thor wades named waters daily to go to court at the ash Ygg’s-steed; the Anse-bridge burns aflame, holy waters bellow, and the Anses ride named steeds to court.
The ash Ygg’s-steed is a divine court-site with roots extending to Hell, Frost Giants, and mortal men, and it supports or is attacked by cosmic creatures.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4562-4657 confidence: high
Later Eddic poems are said to preserve myths of a gallows-tree filling the universe, holy, life-giving, and sprinkled with white ooze, reflecting the Cross; the same section mentions Doomsday, Armageddon, a lost golden age, and a new heaven and new earth.
The gallows-tree is described as filling the whole universe and as holy and life-giving.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 10593-10697 confidence: high
Under heathenism, the chief sacrifice at Upsala in Goe month is for peace and victory to the king; people gather there for Things, markets, and meetings, and these functions continue after Christianity with market-time moved to Candlemas.
Upsala is described as the site of chief sacrifice for peace and royal victory, a gathering place for people from all parts, and later as the seat of king and archbishop and source of directing law.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 19159-19266 confidence: medium
After the bishop's recognition, the king's approval, and the Thing's decision, Olaf is considered truly holy; his body is moved into Clement's church near the high altar, covered with costly cloth, and placed under a gold-embroidered tent.
Olaf's body is moved into Clement's church near the high altar; later chapels, altars, churches, and named places mark the locations of his body, grave, and transport.
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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 2461-2608 confidence: medium
Thor may not pass over Bifröst lest his heat set it aflame; he goes on foot through Kormt, Ormt, and Kerlaug to the Urdar fountain under Yggdrasil.
Thor cannot use Bifröst because of his heat and must wade rivers to the Urdar fountain under sacred Yggdrasil.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 confidence: medium
The gods contemplate the newly constructed rainbow bridge Bifröst, made from fire, air, and water, with red, blue, and green colors linked to those elements.
Bifröst connects heaven and earth and functions as the highway into Asgard.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 confidence: medium
Bifröst connects heaven and earth, ends under Yggdrasil near the fountain guarded by Mimir, and raises fear that frost-giants may use it to enter Asgard.
Bifröst ends under Yggdrasil near Mimir’s fountain, placing tree and well at the bridge’s realm-connecting end.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 confidence: high
The gods contemplate Bifröst, constructed from fire, air, and water; the bridge connects heaven and earth and ends near Yggdrasil and Mimir’s fountain.
Bifröst is a rainbow bridge connecting heaven and earth and leading into Asgard.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 confidence: high
The gods contemplate Bifröst, constructed from fire, air, and water; the bridge connects heaven and earth and ends near Yggdrasil and Mimir’s fountain.
Bifröst ends under Yggdrasil near the fountain guarded by Mimir, and Gjallar-horn may be hung on Yggdrasil or placed in the well.
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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 9196-9315 confidence: medium
"the Branstock, a mighty oak, which, rising in the middle of his hall, pierced the roof and overshadowed the whole house"
The Branstock is a mighty oak rising from the center of Volsung's hall, piercing the roof, and overshadowing the house.
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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 11845-11957 confidence: medium
The temple has hammered iron and gold-tipped bars, granite blocks, and is said to rise like Upsal's temple, where Valhall's halls are imaged on earth, on a mountain-steep reflected in the sea.
The poem compares Balder's temple to Upsal's temple and says Valhall's halls are imaged on earth there.
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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 11845-11957 confidence: medium
The poem describes Balder's completed temple with hammered iron and gold-tipped bars, granite blocks, comparison to Upsal and Valhall, a mountain-steep setting, sea reflection, and surrounding groves.
The poem compares the temple to Upsal's temple and says the north saw Valhall's halls imaged on earth.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12098-12221 confidence: medium
Odin rides to the Urdar fountain under toppling Yggdrasil; the Norns sit veiled and silent with a torn web; Odin whispers to Mimir and returns.
Odin visits the Urdar fountain under toppling Yggdrasil; the Norns sit veiled and silent with their web torn at their feet.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12098-12221 confidence: medium
Odin rides to the Urdar fountain beneath Yggdrasil, where the Norns sit veiled and silent with their torn web; he whispers to Mimir and returns to the host.
Odin visits the Urdar fountain beneath Yggdrasil, where the Norns sit silent with their web torn at their feet.
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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 12430-12540 confidence: medium
Mana-heim is described as surrounded by sea, beneath which the Midgard snake lies coiled and bites its tail; Greek earth is described as encircled by Oceanus, a mighty river.
The passage describes Mana-heim as surrounded by sea and Greek earth as encircled by Oceanus.
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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
Euhemerus is cited for an historical Zeus buried in Crete; the passage compares this with an historical Odin whose mound rises near Upsala, by a former Northern temple and a mighty oak rivaling Dodona’s tree.
The passage places Odin’s mound near Upsala’s former temple and oak and compares it with Zeus’s grave in Crete.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 328-454 confidence: medium
Ginnunga-gap is described as the central abyss, the cleft of clefts or yawning gulf, in perpetual twilight.
Ginnunga-gap is placed in the centre of space and becomes the location where ice, fire, frost, and Ymir's emergence are described.
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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: high
Ymir's flesh becomes Midgard, his eyebrows its ramparts, blood or sweat the ocean, bones hills, teeth cliffs, hair vegetation, skull heavens, and brains clouds.
Midgard is placed in the exact centre of the vast space and enclosed by Ymir's eyebrows as ramparts.
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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: high
Ymir's flesh becomes Midgard, his blood or sweat the ocean, bones hills, teeth cliffs, hair vegetation, skull the heavens, and brains clouds; Midgard is centered and hedged by his eyebrows.
Midgard is placed at the exact centre of the vast space and hedged with Ymir's eyebrows as ramparts.
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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
Nordri, Sudri, Austri, and Westri are set at the four corners to support the heavenly vault, and the compass points take their names from them.
Four dwarfs stand at the corners of the heavenly vault and their names correspond to North, South, East, and West.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 739-863 confidence: high
Allfather creates the huge ash Yggdrasil, tree of the universe, time, or life, rooted in Nifl-heim near Hvergelmir, Midgard near Mimir's well, and Asgard near Urdar.
Yggdrasil is the tree of the universe, time, or life, rooted in multiple realms and branching over other worlds.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1582-1707 confidence: medium
Odin relates that he hung nine nights on the wind-rocked sacred tree, wounded with a spear and offered to himself, while seeking knowledge and looking into Nifl-heim.
The ordeal occurs on the sacred tree Yggdrasil, with Odin looking into the depths of Nifl-heim and the tree's root origin described as unknown in the quoted verse.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 880-1012 confidence: high
Odin is introduced as the highest god, Allfather, god of universal wisdom and victory; he sits in Asgard on Hlidskialf, from which he can overlook the whole world.
Odin is the chief god and god of universal wisdom; from Hlidskialf he can oversee the whole world and learn what happens among many classes of beings.
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4070-4189 confidence: medium
The note identifies Frigg as Othin's wife, says she and Othin often disagreed, and defines Hlithskjolf as Othin's heavenly watch-tower from which he can overlook all nine worlds; Grimnir means the Hooded One.
Hlithskjolf is Othin's watch-tower in heaven, from which all nine worlds can be overlooked.
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4291-4389 confidence: high
Note 40 says the stanza is closely parallel to Vafthruthnismol 21 and Voluspo 3, and summarizes Snorri’s added details that stones were made from Ymir’s teeth and broken bones and Mithgarth was a mountain-wall made from Ymir’s eyebrows around the earth.
The notes summarize Snorri’s added cosmogonic details: stones from Ymir’s teeth and broken bones, and Mithgarth’s mountain-wall from Ymir’s eyebrows.
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The Poetic Edda GROAS SPELL / II. FJOLSVINNSMOL / THE LAY OF FJOLSVITH / NOTES; lines 9916-10036 confidence: high
Mimameith is identified as Mimir’s Tree, the ash Yggdrasil, overshadowing the whole world, with Mimir’s well at its base.
Mimameith is identified as Yggdrasil, the ash that overshadows the whole world with Mimir’s well at its base; its cooked fruit is said to assure safe childbirth.
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The Poetic Edda I. GROUGALDR / GROAS SPELL / II. FJOLSVINNSMOL / THE LAY OF FJOLSVITH; lines 9469-9745 confidence: medium
The tree is called Mimameith; it spreads limbs over every land, has an unknown root, and cannot be felled by fire or iron.
Mimameith spreads its limbs over every land, has an unknown root, cannot be felled by fire or iron, bears useful fruit, and supports a golden cock on its highest bough.
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The Poetic Edda INTRODUCTORY NOTE / NOTES / PRONOUNCING INDEX OF PROPER NAMES / PRONOUNCING INDEX; lines 23008-23324 confidence: medium
"Ygg-dras-il, the world-ash"
The index explicitly identifies Yggdrasil as "the world-ash," a world-tree object-name in the corpus.
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The Poetic Edda LAYS OF THE GODS / VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE; lines 684-803 confidence: high
The Volva tells of creation, the beginning of years, dwarfs, the first man and woman, the world-ash Yggdrasil, and the first war between the gods and the Vanir or Wanes.
The passage refers to the world-ash Yggdrasil and to nine worlds in a tree with mighty roots beneath the mold.
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The Poetic Edda NOTES / GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE; lines 3660-3765 confidence: medium
Othin and Frigg sit in Hlithskjolf and look over all worlds; Othin speaks of Agnar with a giantess in a cave and of Geirrth ruling as king; Frigg accuses Geirrth of torturing guests, Othin denies it, and they wager.
Othin and Frigg sit in Hlithskjolf and look over all worlds before intervening in Geirrth's affairs through their wager and Fulla's warning.
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The Poetic Edda NOTES / GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE; lines 3934-4067 confidence: medium
Ratatosk is a squirrel who runs on Yggdrasil, carrying the eagle’s words from above to Nithhogg beneath.
Yggdrasil is a named ash tree with an eagle above, Nithhogg beneath, Ratatosk moving between them, and harts and serpents damaging it; it is also called the best of trees.
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The Poetic Edda SKIRNISMOL / THE BALLAD OF SKIRNIR / INTRODUCTORY NOTE / NOTES; lines 4822-4942 confidence: medium
Eagles hill is at the end of heaven and overlooks hell; the giant Hrsvelg sits there in eagle guise and makes winds with his wings.
Hrsvelg sits in eagle guise at Eagles hill, a place at the end of heaven overlooking hell, and makes winds with his wings.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1115-1217 confidence: high
The note lists nine worlds and identifies the tree as the world-ash Yggdrasil, symbolizing the universe, with a cross-reference to Grimnismol.
The note identifies Yggdrasil as the world-ash and says it symbolizes the universe in connection with the nine worlds.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1115-1217 confidence: medium
The note lists nine worlds and identifies the tree as the world-ash Yggdrasil, symbolizing the universe, with a cross-reference to Grimnismol.
The passage enumerates multiple worlds for gods, humans, giants, fire, the dead, and others.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1219-1311 confidence: high
Yggdrasil is identified as the world-ash, kept green by being sprinkled with marvelous healing water from Urth's well.
Yggdrasil is called the world-ash and is kept green by healing water from Urth's well.
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The Poetic Edda Voluspo 1-6 confidence: medium
Nine worlds I knew, the nine in the tree / With mighty roots beneath the mold.
The tree functions as an organizing image for nine worlds.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda INTRODUCTION / H. HALLIDAY SPARLING. / TRANSLATORS' PREFACE. / THE STORY OF THE VOLSUNGS AND NIBLUNGS.; lines 1007-1116 confidence: medium
Volsung has a hall built so that “a big oak-tree stood therein,” with limbs blossoming over the roof and the trunk within, called Branstock.
A large oak-tree stands in the middle of Volsung’s hall, with its trunk inside and limbs blossoming over the roof; it is named Branstock and becomes the place where the sword is lodged.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 409-493 confidence: medium
Bor's sons make Asgard in the midst of the world; Odin Allfather sits in his high seat and sees the world; Frigg, Earth, and Thor are named, and Thor's strength and objects are described.
Asgard is made in the midst of the world and is the abode of the gods and their kind.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 409-493 confidence: high
Yggdrasil's ash is the holiest seat of the gods, spreads over the world and above heaven, has three roots with springs and Nidhogg, and Allfather leaves his eye in pledge for a drink from Mimir's spring of knowledge and wit.
Yggdrasil's ash is the holiest stead of the gods, reaches over the world and above heaven, and has roots in major cosmic regions with springs and beings around it.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER V. / THE CREATION--(CONTINUED.) / CHAPTER VI. / THE FIRST WORKS OF THE ASAS. THE GOLDEN AGE.; lines 1460-1542 confidence: high
Ganglere asks what Alfather did after Asgard was built; Har says Alfather appointed rulers at Idavold in the middle of the burg, built a court with seats for the twelve and a high-seat for Alfather, and the place is called Gladsheim.
Idavold is described as in the middle of the burg, where Alfather appoints rulers to judge disputes and decide affairs; Gladsheim contains seats for the twelve and a high-seat for Alfather.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VI. / THE FIRST WORKS OF THE ASAS. THE GOLDEN AGE. / CHAPTER VII. / ON THE WONDERFUL THINGS IN HEAVEN.; lines 1545-1680 confidence: high
Ganglere asks where the gods’ chief or holiest place is; Har answers that it is by the ash Ygdrasil, where the gods meet in council every day.
Ygdrasil is the greatest tree, its branches extend over the world and above heaven, its roots reach multiple regions, and the gods meet there daily.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda INDEX 291 / THE YOUNGER EDDA. / INTRODUCTION. / FOREWORD.; lines 763-838 confidence: high
The world is divided into Africa, Europe/Enea, and Asia; Africa is hot, northern Europe is cold, Asia is wealthy and beautiful, and the mid-world has better land and people endowed with gifts.
The mid-world is described as fairer and better than other regions, and its people are endowed with wisdom, strength, beauty, and knowledge.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda INDEX 291 / THE YOUNGER EDDA. / INTRODUCTION. / FOREWORD.; lines 763-838 confidence: high
Troy is built near the world's middle in Turkey; it is larger and more skillfully made than other cities and has twelve kingdoms, one over-king, many subject lands and nations, and twelve chief languages.
Troy is placed near the world's middle and northern rulers are said to trace their ancestry to it.
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egyptian
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Development of Religion and Thought in Ancient Egypt THE IMPERIAL AGE AND MONOTHEISM 315 / THB IMPERIAL AGS AND MONOTHEISM 317 / THE IMPERIAL AGE AND MONOTHEISM 319 / THE IMPERIAL AGE AND MONOTHEISM 321; lines 11917-11990 confidence: medium
Ikhnaton left Thebes and built a new capital between Thebes and the sea, calling it Akhetaton, “Horizon of Aton.”
Ikhnaton founds Akhetaton, names it Horizon of Aton, establishes Aton sanctuaries there, and marks its exclusive dedication with boundary stelae.
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Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2566-2614 confidence: medium
The four gods of the cardinal points, or "four, spirits of Horus," "supported heaven at its four corners" and represented north, east, south, and west.
The four spirits of Horus are said to support heaven at its four corners and correspond to the four cardinal points.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK. / A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS. / A LEGEND OF PTAH NEFER-HETEP AND THE PRINCESS OF BEKHTEN. / A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE.; lines 3785-3915 confidence: medium
Matar identifies Abu, a city in the middle of the stream where Hapi appears, calls it the City of the Beginning, and describes a high flight of steps, Netchemtchem Ankh, and the Qerti waters as two breasts from which good things come forth.
Hapi appears from a city in the middle of the stream called Abu and the City of the Beginning, connected with the beginning of the land and the Qerti waters.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 20210-20323 confidence: medium
An iconographic scene shows ibis-headed Thoth beside a lotus pillar supporting heaven; a crescent rests on heaven; fourteen unequal steps represent the first fourteen days of the month, with fourteen gods at the foot beginning with Tem.
The iconographic scene includes a lotus pillar supporting heaven beside which Thoth stands, with a crescent resting on heaven.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I IIIIIIIII / HYMN TO PTAH-TANEN / HYMN TO PTAH-TANEN 511 / ASAR-HAPI OR SERAPIS; lines 24541-24652 confidence: medium
Memphis and its neighborhood are said to have temples of Ptah, Sekhet, Bast, Hathor, Osiris, Seker, and I-em-hetep; named places include Makha-taui as the balance of the two lands, the House of the Aged One/Ra, Hekennut for Osiris, Het-utet for Khnemu, the Path of Anubis, and the House of the Disk.
Memphis is presented as a dense sacred landscape of temples, cult centres, named districts, and sacred place names associated with many deities; one place name is glossed as the balance of the two lands.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ISIS THE ENCHANTRESS 363 / THE SUN-GOD RA 365 / THE SUN-GOD RA 367 / THE COW-GODDESS NUT 369; lines 16323-16405 confidence: medium
Ra orders his son Shu to stand beneath the trembling Nut, support her body, guard the supports or pillars, and keep her stayed upon his head.
Nut embodies the heavens and sky and is physically supported by Shu and other gods through supports or pillars.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PTAH-SEKER-ASAR 507 / HYMN TO PTAH-TANEN / I IIIIIIIII / HYMN TO PTAH-TANEN; lines 24374-24464 confidence: medium
"Thy feet are upon the earth and thy head is in the heights above in thy form of the dweller in the Tuat."
Ptah-Tanen's feet are on earth, head in the heights, upper part is heaven, and lower part is Tuat, while he supports the work he made.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND APEP 325 / RA AND APEP 327 / RA WORSHIP 329 / HELIOPOLIS 331; lines 14690-14776 confidence: medium
A support is said to represent high ground in or near Khemennu where Ra stood when he proceeded from the watery abyss of Nu before the pillars of Shu were set up.
A support is said to represent high ground where Ra stood when he proceeded from the watery abyss of Nu before the pillars of Shu were set up.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER V / TEM, SHU, TEFNUT 87 / SHU AND TEFNUT 89 / SHU 91; lines 4848-4935 confidence: medium
The four pillars holding up the sky at the cardinal points are called the pillars of Shu.
Four pillars at the cardinal points hold up the sky and are called the pillars of Shu.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 26221-26393 confidence: low
Entries include 'Heaven,' 'Heaven of Osiris,' 'Heh, central support of heaven,' 'Hell,' and 'Hell. Seven Mansions of.'
The index states that Heh is the central support of heaven.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KHNEMU-HAPI 53 / FORMS OF KHNEMU 55 / ANQET 57 / THE BENNU 59; lines 3359-3466 confidence: medium
Henen-su is described as the place where, 'as soon as Ra rose he separated the earth from the sky'; Osiris is crowned lord of the universe there, and Horus takes the throne left vacant by Osiris's death.
Henen-su is made the site where Ra rose and separated earth from sky, and Shu later holds the sky apart from the earth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KHNEMU-RA 51 / KHNEMU-HAPI 53 / FORMS OF KHNEMU 55 / ANQET 57; lines 3256-3356 confidence: medium
Henen-su, center of Khnemu as Her-shef worship, is often referred to in the Book of the Dead; Ra is said to have risen there for the first time when heaven and earth were created.
Henen-su is said to be where Ra rose for the first time when heaven and earth were created.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KHNEMU-SHU 67 / ATEN WORSHIP 69 / THI AND AMEN-HETEP III. / AMEN-HETEP IV. (KHU-EN-ATEN) 71; lines 3916-4006 confidence: low
The king finds residence in Thebes impossible and in his fifth year begins building a new capital on the east bank of the Nile near Haggi Kandil and Tell el-Amarna.
The planned city Khut-Aten is named 'Horizon of Aten' and includes a great temple to Aten, a royal palace, and houses for Aten's adherents.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHU 93 / SEB, THE ERPA OF THE GODS / SEB 95 / SEB 97; lines 5132-5176 confidence: high
Seb is described as god of the earth; Heliopolitans declared he represented the ground of Heliopolis, which is described as birthplace of the gods and the place where creation began.
Heliopolis is described as the birthplace of the company of the gods and the place where creation began; Seb represents its ground.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE BENNU 59 / HER-SHEF 61 / HENEN-SU 63 / HAT-MEHIT 65; lines 3679-3776 confidence: medium
Khnemu is described as a form of Shu, personifying wind and atmosphere, supporting heaven, and embodying the light of Sun and Moon; he was worshipped as a ram in several places, with a Heliopolitan center at Het-Benben, and is identified with Nu, Ptah, and Ptah-Tanen, with Menhit, Sekhet, and Tefnut as female counterparts.
Khnemu is called the prop of heaven, with the sky resting on his head and the earth bearing up his feet.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II UATCH-URA AND MAUIT 47 / MAUIT / KHNEMU-RA 51 / KHNEMU-HAPI 53; lines 3067-3157 confidence: medium
Mater says the Nile flood comes from Elephantine, first city; the Sun rose from it to give life; the river rises from the double cavern Qerti, likened to two breasts and called the couch of the Nile; the Nile-god waits and then rushes forth at inundation.
Elephantine is described as the first city, the source of the Nile flood, and a place from which the Sun rose to bestow life on humans.
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The Literature of the Ancient Egyptians CHAPTER XII / EGYPTIAN HYMNS TO THE GODS / HYMNS TO THE SUN-GOD / HYMN TO OSIRIS; lines 7528-7555 confidence: medium
The earth rests on the deity's shoulders and corners as far as the four pillars of heaven; if he moves, the earth quakes.
The passage describes the earth, its corners, and human works as resting upon Osiris' shoulders and back, with the earth quaking if he moves.
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The Literature of the Ancient Egyptians THE DESTRUCTION OF MANKIND / THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK / THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE; lines 3081-3166 confidence: medium
"There is a town in the river wherefrom the Nile maketh his appearance... it is the City of the Beginning."
Abu is named as the place from which the Nile appears and as the City of the Beginning; the site includes divine steps, Nile springs, water doors, and administrative instruments for land and produce.
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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 10100-10188 confidence: high
The author says the Biblical Paradise was a garden in Eden, relates Edin to the Babylonian plain containing Eridu, and identifies the Tigris and Euphrates as rivers created and named by Ea.
The passage presents Eridu as a Babylonian Paradise in Edin/Eden, with sacred tree or vine, rivers on both sides, Ea’s central seat, and Tammuz in the midst.
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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 10663-10761 confidence: medium
At Eridu, maritime contact affected theology, earlier animism gave way to a culture-god who taught civilization, wrote books, acquired family ties, and was credited with creating the world; Ea is described as on the way to becoming a god in human form.
Ea is credited with creation and is linked to a holy mound of waters rising like a mountain, represented in his temple at Eridu.
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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 11835-11926 confidence: medium
The temple is the center and glory of each great Babylonian city; the ruler begins as high priest and remains the god's vicegerent and adopted son; the city grows around the temple.
The temple is described as the center of every great Babylonian city, the place around which the city grew, and the oldest unit in Babylonian civilization.
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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 11928-12008 confidence: high
Nippur was known as Ê-kur, the house of the mountain-land; it represented an underground world, home of En-lil and his ghosts, conceived as a mountain.
The passage repeatedly locates divine birth, court, and En-lil’s seat in a mountain-world and interprets the ziggurat as an artificial representation of that mountain.
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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 11928-12008 confidence: high
The author says the mountain is closely connected with the religious cult, that the gods’ home is on a summit with subterranean recesses, and that the ziggurat imitates the mountain or Ê-kur where En-lil had his seat.
The passage contrasts the mountain-house of En-lil with Eridu’s oceanic cosmology, where Ea’s palace beneath the waves is the center of the world.
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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 11928-12008 confidence: medium
Eridu’s cosmology is contrasted with the mountain model: primeval earth is flat land reclaimed from the sea, gods and spirits live in ocean abysses, Ea’s palace beneath the waves is the world center, and Babylonian religion is compared to Egyptian religion in having contradictory elements.
In the Eridu cosmology, gods and spirits have their home in the ocean abysses, and Ea’s palace beneath the waves is the center of the world.
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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 12010-12093 confidence: high
The ziggurat is described as reflecting a belief that the nether earth is a mountain whose peak supports the sky, with stars and clouds concealing the gods’ heaven.
The ziggurat is explicitly presented as reflecting a mountain conception in which the earth’s highest peak supports the sky, and it is called the house of the foundation of heaven and earth.
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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 12095-12178 confidence: medium
The Du-azagga or Holy Hill is linked to Eridu, Ea, the eastern horizon of the sea, Asari/Merodach, New Year oracles, and the mercy-seat as a golden throne from which a deity descends to announce destinies.
The Holy Hill is the dwelling-place of Ea at the horizon of the sea, becomes associated with Merodach's shrine, and is connected to the mercy-seat from which the deity announces destinies.
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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 6942-7034 confidence: high
At Eridu were placed the garden of the Babylonian Eden, “the centre of the earth,” and waters of the Tigris and Euphrates poured from vases held by the god.
Eridu is identified as the place of the Babylonian Eden, “the centre of the earth,” and a location where the waters of the Tigris and Euphrates are poured from divine vases.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 9179-9240 confidence: high
On the mountain of the world, called the Babylonian Olympos, the supreme god holds court with subjects, servants, celestial armies, and wars among the gods.
The supreme god holds court on the mountain of the world, with heavenly subjects, servants, armies, and wars.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 9242-9326 confidence: medium
The guardians are identified as cherubim forbidding approach to the tree of life or knowledge; a sacred palm stands beside Ea’s pathway in Eridu, where Ea’s house is at the earth’s center and fertility waters flow as the Tigris and Euphrates.
Ea’s house is located in the center of the earth, where he pours fertility waters from his hands into the twofold streams of 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 9743-9832 confidence: medium
Nippur is described as an inland culture center; its temple Ê-kur, the house of the mountain-land, models the earth as a cloud-piercing mountain; its supreme god rules the nether earth, underworld demons, and a theology of sorcery, spirits, and the dead.
Ê-kur at Nippur is described as a model of the earth, shaped like a mountain whose peak penetrates the clouds.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15501-15611 confidence: medium
A hymn describing the oracular tree of Eridu calls Ea's couch the bed of Zi-Kum in the central place of the earth.
The passage mentions an oracular tree of Eridu and locates Ea's bed in the central place of the earth.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15711-15818 confidence: medium
Tammuz is also said to dwell in Ea’s cosmic temple at Eridu between the Tigris and Euphrates; the author says Tammuz may combine a sun-god and spring vegetation, and compares Tammuz and Nin-gis-zida to Jachin and Boaz, explaining Nin-gis-zida as lord of the upright post.
Tammuz is said to dwell in the cosmic temple of Ea at Eridu, located between the Tigris and Euphrates.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15820-15918 confidence: high
Du-azagga, the holy mound, is the home of Ea; it is linked to the Persian Gulf, resembles a mountain rising into the sky, and is the eastern sea horizon from which the sun rose.
The holy mound resembles a mountain lifting into the sky, the sun rises from it, and it is identified with the eastern sea horizon.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15820-15918 confidence: medium
A model of the holy mound becomes Ea’s parakku or mercy-seat at Eridu; after Babylon and Bel-Merodach supplant Eridu and Ea, it is transferred to Babylon as the seat of oracles in Bel-Merodach’s shrine.
A model of the holy mound becomes Ea’s mercy-seat at Eridu, is transferred to Babylon, and becomes Bel-Merodach’s seat of oracles.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15920-16031 confidence: high
En-lil is called “the great mountain”; his temple is “the house of the mountain”; the Kharsag-kurkurra is a “mountain of the world” where gods lived; Nin-lil is “the lady of the mountain” and “the mother who created me.”
The passage identifies a “mountain of the world” where the gods lived and links En-lil and Nin-lil to mountain titles.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 16150-16253 confidence: high
Du-azagga is described as a place of oracles and mercy-seat of destinies; at New Year Bel announces before assembled gods; Ubsu-ginna is the assembly-place of the gods on E-kur, the Mountain of the World, and is compared with Isaiah’s mount of Assembly.
The Ubsu-ginna is described as the assembly-place of the gods located in or upon E-kur, the Mountain of the World.
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The Religions of Ancient Egypt and Babylonia PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX.; lines 13667-14079 confidence: medium
'mountain of the world, 376, 452.'
The index entry 'mountain of the world' directly names a world-mountain topic.
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sufi
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Bird Parliament Bird Parliament; lines 2310-2569 confidence: medium
A handful reaches Kaf, whose feet dip in the Seven Seas; only thirty half-dead, nearly featherless birds fall on the threshold of the Everlasting One after rock and sea collapse in a blaze that strikes the sun to cinder.
The remnant scrambles up Kaf, whose feet dip in the Seven Seas and whose sides of light and darkness hide the Presence, before reaching the threshold.
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Bird Parliament Bird Parliament; lines 70-309 confidence: high
The search leads up to mighty mountain Kaf, where the world hinges, the seven seas mingle into one ocean, and Symurgh's presence is held in impenetrable forest-folds of light and dark.
Mountain Kaf is described as the place where the world hinges, the seven seas mingle, and Symurgh's presence is held.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 6248-6477 confidence: high
Bayazid of Bastam in Khorasan travels toward Mecca and visits saints in the towns along his route.
Bayazid travels toward the Ka'ba, but the Sage instructs him to circumambulate the Sage seven times and give him the dirhams, counting this as fulfillment of pilgrimage.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 6248-6477 confidence: medium
The Sage says, "that is God which your soul sees in me," and calls the Ka'ba God's house of grace and his body "the house of His secret."
The Sage says his body is the house of God's secret, that what Bayazid's soul sees in him is God, and that seeing him is seeing God.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 6479-6502 confidence: medium
The Beloved is said to have called the Ha'ba 'My house' once, but to have said to the speaker 'O my servant' seventy times.
The Beloved's calling of the Ha'ba 'My house' is contrasted with repeated address to the servant, and Bayazid is told he has found the Ka'ba; the note adds the image of the faithful servant's heart containing the divine.
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Masnavi i Ma'navi: Teachings of Rumi MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE. / THE MASNA VL; lines 19471-19606 confidence: medium
“Man is the astrolabe of those exalted attributes”; what is seen in man is likened to “the reflection of the moon in water.”
Man is called an astrolabe of exalted attributes and what is seen in man is said to reflect God like the moon in water.
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Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 14072-14281 confidence: high
Zul Qarnain journeys to Mount Qaf, sees it as a bright emerald ring around the world, and hears the mountain explain that other hills are its veins, hidden veins run to every city, and God bids it shake a vein to cause an earthquake.
Mount Qaf is described as an emerald ring around the world whose hidden veins reach cities and shake when God commands earthquakes.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 confidence: medium
During Shams’s absence, Jalaluddin instituted mystical dances accompanied by flute, identified as the beginning of the Mevlevi or dancing dervish order.
The Mevlevi gyrations are explicitly said to symbolize planets wheeling around a central sun and the creature’s attraction to the Creator.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 confidence: high
The passage says Rumi’s lines on pilgrimage to the Kaaba show how Sufi poets endeavor to spiritualize the rites of Islam.
The quoted verses state that the essential Kaaba is the heart, that outward circling is vain if one harms a human heart, and that God seeks the heart rather than material wealth.
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Mystics and Saints of Islam CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 confidence: medium
The Sheikh dreams he is fated to leave Mecca for Roum and become an idolater; he tells four hundred disciples he must go to Roum to have the dream explained, and they accompany him.
The narrative moves from Mecca and the Kaaba to Roum and the Church, then back toward Mecca and the sacred House after repentance and divine guidance.
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Mystics and Saints of Islam STORY OF THE SHEIKH SANAAN. / THE ANGEL GABRIEL AND THE INFIDEL. / THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL.; lines 3776-3800 confidence: medium
"the seven spheres carry on their revolutions for thee"; heaven and hell are reflections of human goodness and wickedness.
The passage states that the seven spheres revolve for the human, heaven and hell reflect human qualities, angels bow to the human, and rose and rain appear for the human.
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Mystics and Saints of Islam STORY OF THE SHEIKH SANAAN. / THE ANGEL GABRIEL AND THE INFIDEL. / THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL.; lines 3776-3800 confidence: medium
The seven spheres revolve for the human addressee; heaven and hell are reflections of human goodness and wickedness.
The seven spheres revolve for the addressed human being, angels bow to him, and natural images such as rose and rain are said to act for him.
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Mystics and Saints of Islam THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3957-4027 confidence: medium
The speculative philosopher lacks claim to rule; the theosophist is better fitted as God's Vicar; the theosophic Imam may rule publicly or secretly as qutb; guidance illuminates the age and its lack brings darkness.
The Imam-theosophist may rule secretly as the qutb or mystical pole, with authority belonging to him even in poverty.
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Mystics and Saints of Islam THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3957-4027 confidence: medium
A complete master of philosophy and theosophy is the representative of God on earth; failing him, a complete theosophist holds the title, and one great theosophist is always in the world.
The qutb or mystical pole is described as the secret ruler to whom rule belongs, and the office of God's Vicar cannot remain empty.
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The Mesnevi CHAPTER VIII. / CHAPTER IX. / OF QONYA. / PREFACE.; lines 5302-5381 confidence: low
The passage blesses Sheykh Hasan's predecessor and successors, prays that their courtyard remain a center for sons of saints and a temple of hopes, invokes the rising constellation and eastern orb, and closes with glory to God and blessings on Muhammed and his family and kin.
Sheykh Hasan's courtyard is prayed to be a center toward which sons of saints turn and a temple of hopes around which spotless embassies circulate.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1381-1492 confidence: high
The prince sends the ode to his Sheykh at Bakharz; the Sheykh reads it before learned men, reacts with intense delight, rends his garments, and praises Jelāl as champion of the Faith, pole of heaven and earth, and Sultan.
The Bakharz Sheykh explicitly calls Jelāl the pole of the heavens and of the earth and a wonderful Sultan appearing on earth.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1729-1825 confidence: medium
Wild beasts surround but do not attack the fallen camel until a returned pilgrim removes an amulet from its neck; then they tear it apart.
Jelāl explicitly compares his presence among the learned to an amulet on the world-camel; the amulet’s removal in the parable precedes destruction, and Jelāl’s death is followed by deaths and social trouble.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2932-3050 confidence: high
Fakhru-’n-Nisā plans to consult Jelāl about pilgrimage; before she speaks, he calls her idea happy, blesses the journey, and says they will be together, while present disciples are puzzled.
Instead of Fakhru-’n-Nisā travelling to Mekka, she sees the Cubical House of Mekka in the air circling Jelāl’s head, after which she gives up the journey.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15261-15423 confidence: medium
Circumambulation of the House of God at Mecca is described as one ceremony of pilgrimage.
The House of God at Mecca is identified as the site circumambulated in pilgrimage ceremony.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15425-15637 confidence: medium
If a worshipper lacks means to know the direction of God’s House at Mekka, he may face the direction judged most probable.
God’s House at Mekka functions as the direction for worship, with an allowance when the exact direction is unknown.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15425-15637 confidence: medium
A worshipper who does not know the direction of God’s House at Mecca may face whichever direction seems most probable and perform worship.
The note explains how worship may be performed when the direction of God’s House at Mecca is uncertain.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 2969-3076 confidence: high
The saints form an invisible hierarchy on which the world's order depends; its head is the Qutb or Axis, and members meet beyond time and space, traversing seas, mountains, and deserts instantly; ranks are enumerated.
The saints form an invisible hierarchy on which the world's order depends, with the Qutb, named the Axis, as supreme head.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 2969-3076 confidence: high
The saints form an invisible hierarchy on which world order depends; its head is the Qutb, the Axis, and members gather instantly from across the earth, traversing seas, mountains, and deserts.
The saints are said to form an invisible hierarchy on which the order of the world depends, headed by the Qutb or Axis.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 confidence: medium
Khurqānī extends his little finger and calls it the qibla; the Grand Sheykh cancels the former qibla, pilgrims cannot reach Mecca, and later he reopens the road. The note defines qibla as the direction toward the Kaʿba.
The qibla is identified as the prayer direction toward the Kaʿba, Khurqānī claims a second qibla, and the Grand Sheykh’s response blocks and reopens access to Mecca.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 confidence: medium
Khurqānī calls his little finger the qibla; the Grand Sheykh cancels the former qibla, pilgrims cannot reach Mecca, and later the road is opened again. The note defines qibla as the direction Muslims face in prayer, the Kaʿba.
The qibla, associated with the Kaʿba, is contested by Khurqānī’s claimed qibla, and access to Mecca is miraculously blocked and reopened.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 confidence: high
Khurqānī claims the empyrean would move and the sun would stop if he commanded them.
Khurqānī describes his skull as the empyrean, feet under the earth, and hands as East and West, and claims cosmic bodies would obey him.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3925-4037 confidence: high
The attainer reaches the station of the Qutb, identified with Perfect Manhood, and becomes the centre of the spiritual universe, with all stations revolving around his.
The Qutb is described as the centre of the spiritual universe, with all stations revolving around his station.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3925-4037 confidence: high
Tilimsānī describes mystical journeys beginning with gnosis and fanā and then baqā; the traveler reaches the Qutb, center of the spiritual universe, whose station all others revolve around, whose ocean has rivers of knowledge, gnosis, and fanā, and who guides others to God as Director of Souls.
The Qutb is described as the center of the spiritual universe, with all stations revolving around his station.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 confidence: medium
A line from the utmost heavens to earth is called “THE PLUMB LINE OF THE UNIVERSE” and revered by sages and the wise.
The passage names a line descending from the heavens to earth as the Plumb Line of the Universe and later calls it a guiding line between heaven and tomb.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 confidence: medium
A line from the utmost heavens toward earth is called the Plumb Line of the Universe; where it greets earth, the setting sun is faced and life's fatal square no longer falls.
The passage centers on a line descending from the utmost heavens to earth, used as an unerring measure and associated with liberation and rising.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1140-1298 confidence: high
The passage describes a garden with a river that divides into four heads, a lost word that would unite the four, a fourfold opening, cross, square, and indelible mark; the note identifies this with the center of creative energy or Garden of Iram and says the four rivers symbolize seasons, body, mind, soul, spirit, and the elements earth, fire, air, water, with the swastika cross as symbolic character.
The garden has a river with four heads, is linked in the note to the center of creative energy or Garden of Iram, and is expanded through cross, square, and fourfold correspondences.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1140-1298 confidence: medium
A garden has a river divided into four heads; a lost word is to be found that would unite the four; opened fourfold, it reveals a cross, a square, and an ineradicable mark.
A note identifies the garden as the center of creative energy; the passage describes a river divided into four heads and a lost word that would unite the four.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 99-234 confidence: high
Iram is described as the universe's nameless center, womb, and heavenly garden where Jamshyd sits enthroned and reads the seven-orbited cup to divine mysteries.
Iram is defined as the nameless center of the universe, the womb from which all things are born, and a heavenly garden.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 99-234 confidence: high
Iram is described as the nameless center of the universe, womb of all things, and heavenly garden where Jamshyd sits enthroned and reads astronomical mysteries from a seven-orbited cup.
Iram is explicitly described as the nameless center of the universe, womb of all things, and heavenly garden where Jamshyd is enthroned.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5552-5794 confidence: high
'A hundred Ka'bas equal not one heart, / Seek not the Ka'ba, rather seek a heart!'
A hundred Ka'bas are said not to equal one heart, and the wooer is told to seek a heart rather than the Ka'ba.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13863-14050 confidence: medium
“The circle of this world is like a ring” and “we are the jeweled signet of it.”
The human speaker group is named as the aim of creation and as the jeweled signet of the world-ring.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13863-14050 confidence: medium
The collective “we” are described as the true aim of universal creation, the essence of divine regard, and the jeweled signet of the ring-like world.
The passage explicitly calls the collective “we” the aim of universal creation and the jeweled signet of the world’s ring.
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biblical
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2033-2181 confidence: medium
A river and its streams make glad the city of God, the holy place of the tabernacles of the Most High.
A river with streams makes glad the city of God, the holy place of the tabernacles of the Most High.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2183-2341 confidence: medium
The LORD is praised in the city of God and the mountain of his holiness; Mount Zion is beautiful, the joy of the whole earth, city of the great King; God is known in her palaces as refuge.
Zion is called the mountain of God's holiness, the city of the great King, the joy of the whole earth, and the site from which God shines.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 219-370 confidence: medium
The LORD is said to dwell in Zion; the people are told to sing praises and declare his doings.
The LORD is said to dwell in Zion, and the speaker will praise in the gates of the daughter of Zion.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2800-2951 confidence: medium
Praise and vow performance are directed to God in Sion; all flesh comes to the hearer of prayer; transgressions are purged; the chosen person approaches and dwells in God's courts and holy temple.
Praise waits in Sion, all flesh comes to God, the chosen person approaches and dwells in God's courts, and the holy temple is a place of satisfaction.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2953-3105 confidence: medium
The hill of God is compared with Bashan; high hills are addressed, and the hill God desires is said to be the place where the LORD will dwell forever.
The hill God desires is identified as a place in which the LORD will dwell forever, and high hills are addressed in comparison with it.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 3875-4025 confidence: medium
God brings the people to the border of his sanctuary and mountain, casts out the heathen, divides an inheritance, and makes Israel's tribes dwell in tents.
The passage links God's brought people, inherited land, sanctuary border, a purchased mountain, Mount Zion loved by God, and a sanctuary built by God.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 4027-4188 confidence: medium
The speaker praises the LORD's tabernacles, longs for the courts, says sparrow and swallow find a place at the altars, and blesses those dwelling in God's house.
The LORD's courts, altars, house, and Zion are portrayed as the blessed place where worshippers dwell, praise, and appear before God.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 4190-4347 confidence: medium
The foundation is in the holy mountains; the LORD loves the gates of Zion; glorious things are spoken of the city of God.
Zion is founded in holy mountains, loved by the LORD, called the city of God, associated with the registration or birth of peoples, and said to contain the speaker's springs.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 522-668 confidence: medium
God is in the generation of the righteous; the LORD is the poor person's refuge; salvation from Zion and return of captivity will make Jacob and Israel rejoice.
Salvation is hoped to come out of Zion, righteous dwelling is associated with the LORD's holy hill and tabernacle, and the LORD hears the distress cry from his temple.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6481-6653 confidence: high
The speaker is glad to go to the house of the LORD; feet stand in Jerusalem's gates; tribes go up to give thanks; thrones of judgment of the house of David are set there; the speaker prays for Jerusalem's peace and prosperity.
The passage describes going to the house of the LORD, standing within Jerusalem's gates, and the tribes going up to give thanks there.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6655-6814 confidence: high
David is remembered for swearing not to rest or sleep until finding a place and habitation for the LORD; worship at the LORD's tabernacles and footstool is invoked, with the ark of strength.
The LORD is asked to arise into rest with the ark of strength; Zion is chosen and desired as the LORD's habitation, rest, and dwelling.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6816-6984 confidence: medium
Unity among brethren is praised and compared to precious ointment on Aaron and to dew of Hermon and Zion, where the LORD commands blessing and life for evermore.
Blessing and life are commanded at Zion, the maker of heaven and earth blesses from Zion, and the LORD is described as dwelling at Jerusalem.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1353-1474 confidence: medium
All inhabitants of the world are told to see an ensign lifted on mountains and hear a trumpet blown.
A present is brought to the LORD of hosts at the place of his name, identified as Mount Zion, and a signal is raised on mountains for the world's inhabitants.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1739-1864 confidence: medium
The LORD punishes the host of the high ones and the kings of the earth, gathers them like prisoners in pit and prison, later visits them, and reigns in Mount Zion and Jerusalem while moon and sun are shamed.
The LORD reigns in Mount Zion and Jerusalem, and on this mountain makes a feast of rich food and refined wine for all people.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3644-3768 confidence: medium
The LORD addresses the stouthearted, says he brings righteousness near, salvation will not tarry, and he will place salvation in Zion for Israel his glory.
The LORD says his salvation will not tarry and that he will place salvation in Zion for Israel.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4646-4767 confidence: medium
Zion is told to arise and shine because its light has come; darkness covers earth and peoples, but the LORD's glory rises upon Zion and Gentiles and kings come to its light.
Zion's light attracts Gentiles and kings, foreign wealth and peoples converge there, and its sanctuary and place of the LORD's feet are beautified.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 5140-5176 confidence: medium
Brethren are brought from all nations as an offering to the LORD, transported by several animals and vehicles to the holy mountain Jerusalem, like an offering in a clean vessel brought to the house of the LORD.
Brethren from all nations are brought as an offering to the LORD's holy mountain Jerusalem, and all flesh comes to worship before the LORD.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 591-719 confidence: medium
The testimony is to be bound and the law sealed among disciples; the narrator waits for the LORD, and he and the children given him are signs and wonders in Israel from the LORD of hosts dwelling in Mount Zion.
The LORD of hosts is said to dwell in Mount Zion.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 65-197 confidence: high
A word concerning Judah and Jerusalem says that in the last days the mountain of the LORD's house will be established at the top of the mountains and exalted above the hills; all nations will flow to it, many people will go up to the house of the God of Jacob for teaching, and law and the LORD's word will go forth from Zion and Jerusalem.
The mountain of the LORD's house is established above other heights; nations flow to it, and many people go up to receive divine teaching, law, and the word from Zion and Jerusalem.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 848-970 confidence: medium
No one hurts or destroys in the holy mountain because the earth is full of the knowledge of the LORD as waters cover the sea.
No hurt or destruction occurs in the holy mountain because the earth is full of the knowledge of the LORD as waters cover the sea.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 4399-4520 confidence: medium
The guide brings the speaker to the temple, measures posts and doors, and identifies a twenty-cubit by twenty-cubit space as “the most holy place.”
The passage centers on a guide-led measurement of temple architecture, including the most holy place and the table before the LORD.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 4522-4639 confidence: medium
At the east gate the glory of the God of Israel comes from the east, with a voice like many waters and shining earth; the vision is likened to earlier visions, the narrator falls on his face, the glory enters and fills the house, the spirit brings him to the inner court, and the man stands by him.
The glory of the LORD comes from the east, enters through the east-facing gate, fills the house, and the house is identified as the place of divine throne, feet, and dwelling among Israel.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 4522-4639 confidence: medium
The divine voice calls the house the place of throne, feet, and everlasting dwelling among Israel; says Israel and their kings defiled the holy name by whoredom, carcases, high places, and abominations; says anger consumed them; commands removal of those things so the LORD will dwell among them forever.
The law of the house locates the whole holy limit on the top of the mountain, and the house is tied to divine throne and dwelling.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 5003-5114 confidence: medium
“waters issued out from under the threshold of the house eastward”; the waters come from the right side of the house near the altar and run outside by the eastward gate.
Waters issue from the temple house, deepen into a river, and bring healing and life wherever they come.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 5116-5239 confidence: high
A measured offering/oblation of land is assigned by Judah's border, with the sanctuary of the LORD in its midst.
The sanctuary is repeatedly placed in the midst of a measured land offering, and the surrounding land is distributed in ordered portions.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 5241-5311 confidence: medium
Land beside the holy portion supports city servants; the holy oblation is foursquare; land on both sides is for the prince; the sanctuary is in the midst; Levite and city possessions lie within the prince’s area.
The sanctuary is placed in the midst of the holy oblation, and the city’s name identifies divine presence there.
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The Bible, King James Version, Book 27: Daniel The Bible, King James Version, Book 27: Daniel / Book 27 Daniel; lines 1156-1272 confidence: medium
Daniel recalls God bringing the people out of Egypt with a mighty hand and asks that anger and fury turn from Jerusalem, God’s holy mountain.
Jerusalem, the sanctuary, and the holy mountain are repeatedly identified as belonging to God and being desolate, and Daniel petitions for divine attention to them.
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The Bible, King James Version, Book 27: Daniel The Bible, King James Version, Book 27: Daniel / Book 27 Daniel; lines 437-555 confidence: high
Nebuchadnezzar's dream shows a great tree in the midst of the earth, strong and reaching heaven, visible to all the earth, with fair leaves, much fruit, food for all, beasts in its shadow, and birds in its branches.
The dream tree stands in the midst of the earth, reaches heaven, is visible to the end of the earth, and provides food and shelter for all flesh, beasts, and birds.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 1575-1686 confidence: medium
The city wall foundations are adorned with twelve named precious stones; the twelve gates are pearls, and the city street is pure gold like transparent glass.
The city is richly adorned, contains divine temple-presence and throne-linked life symbols, needs no external light, receives nations and kings, and excludes defilement and falsehood.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 322-446 confidence: medium
The narrator sees an opened door in heaven, hears a trumpet-like voice say to come up, becomes in the spirit, and sees a throne in heaven with one seated on it.
The throne is spatially central to elders, living creatures, lamps, a glassy sea, angelic hosts, and universal praise.
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tibetan buddhist
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The Buddhism of Tibet, or Lamaism BUDDHIST THEORY OF THE UNIVERSE. / THE UNIVERSE OF THE LAMAS. / THE GODLINGS AND TITANS. 81 / THE UNIVERSE OF THE BUDDHISTS.; lines 4129-4183 confidence: medium
Titans were originally gods, but through pride were “expelled from heaven”; their position is at the base of Mount Meru between heaven and earth.
The Titans are placed at the base of Mount Meru, in an intermediate position between heaven and earth.
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The Buddhism of Tibet, or Lamaism GENERAL SUMMARY. 75 / BUDDHIST THEORY OF THE UNIVERSE. / THE UNIVERSE OF THE LAMAS. / THE GODLINGS AND TITANS. 81; lines 4073-4126 confidence: high
Mount Meru stands in the center of the cosmic system; half-way up is the great wishing tree, described as the prototype of the Christmas tree and as the object of contention between the gods and the Titans.
Mount Meru is placed in the very center of the cosmic system, called the king of mountains, described with precious materials, and organized into compartments inhabited by classes of beings.
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The Buddhism of Tibet, or Lamaism IN CHINA. 279 / IN CHINA, / IN MONGOLIA. 281 / IN MONGOLIA.; lines 14610-14639 confidence: low
Ureya-Kuren on the Tula river is the chief monastery and seat of the Grand Lama, believed to be the incarnate historian Lama Taranatha; it has large monk and festival populations and twenty-eight colleges.
Ureya-Kuren/Kuren is presented as the chief monastery and seat of the Grand Lama, drawing monks and pilgrims, including a major New Year festival gathering.
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The Buddhism of Tibet, or Lamaism IN SIKHTIM. 47 / LIFE OF ST. LHA-TSUN, THE PATRON SAINT OF SIKHIM, / MENDICANT LAMA BLOWING THIGH-BONE TRUMPET, / IN SIRHIM, 49; lines 2361-2471 confidence: medium
Before visiting Lhasa, Lha-tsiin travels with disciples, saying that Guru Rim-bo-ch’e’s prophecy requires him to open the northern gate of hidden De-mo-jong/Sikhim and develop it religiously.
The narrative organizes entry into Sikhim through northern, western, southern, and eastern directions, with the three lamas and the fourth prophesied figure linked to those directions.
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The Buddhism of Tibet, or Lamaism INSIGNTA. 341 / THE BUDDHAS. 343 / THE CELESTIAL BUDDHAS. / CELESTIAL BUDDHAS. 347; lines 18172-18261 confidence: medium
The passage says the figure was quintupled to fit theories of five earthly Buddhas and other mystical groups of five, including cardinal points with the centre as fifth; each celestial Buddha presides over a direction.
The five celestial Buddhas are related to groups of five and to five cardinal points in which the centre is the fifth, with each Buddha presiding over a direction.
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The Buddhism of Tibet, or Lamaism MAGIC SYMBOL OF UNIVERSE. 399 / DIAGRAM / FRONT. / TREASURES.; lines 21083-21239 confidence: high
“I offer you O! Buddhas! the four continents and mount Mern adorned with the sun and moon on a foundation of incense and flowers. Let all the animal beings enjoy happiness!”
The prayer explicitly offers the four continents and Mount Meru adorned with the sun and moon.
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The Buddhism of Tibet, or Lamaism ROSARTES. 205 / ROSARTIES., 207 / ROSARTES, 209 / ALARM-STAFF; lines 11209-11256 confidence: low
The routine in established church convents is said to be best seen at Nam-gyal, the Grand Lama's private monastery or chapel-royal on Mount Potala near Lhasa, with information credited to one of the monks.
Nam-gyal, the Grand Lama's private monastery or chapel-royal, is placed on Mount Potala near Lhasa as an exemplary site for convent routine.
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The Buddhism of Tibet, or Lamaism TASHI-LHUNPUO MONASTERY. / RANSOMED CATTLE. 265 / SAM-Y AS. 267 / DEPUNG AND SERA. 269; lines 14086-14095 confidence: low
“In the centre of the place is the grand cathedral or assembly hall.”
The passage explicitly locates the cathedral or assembly hall in the center of the place and describes it as the space where monks are seated and a service can be witnessed.
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The Buddhism of Tibet, or Lamaism THE BUDDHAS. 343 / THE CELESTIAL BUDDHAS. / CELESTIAL BUDDHAS. 347 / CELESTIAL BUDDHAS. 349; lines 18264-18390 confidence: medium
The table assigns the five Jina to center, east, south, west, and north, with hand modes, vehicles including lion, elephant, horse, peacock, and Shang-shang, and colors including white, blue, golden-yellow, red, and green.
The tabular material arranges the five Jina by center and the four directions, with associated colors, gestures, and vehicles.
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The Buddhism of Tibet, or Lamaism THE CATHEDRAL OF LHASA. / LHASA CATHEDRAL. 301 / LHASA CATHEDRAL. 303 / SHRINES, RELICS, AND PILGRIMS,; lines 15975-16048 confidence: high
The Tree of Wisdom at Buddh-Gaya is called the holiest site for Lamas and Buddhists, compared to Mecca, identified as the place where Sakya Muni attained Buddhahood, and believed to be the hub of the world.
The Tree of Wisdom at Buddh-Gaya is the holiest site, the place of Sakya Muni's Buddhahood, a focus of offerings, and is described as the hub of the world.
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The Buddhism of Tibet, or Lamaism THE CELESTIAL BUDDHAS. / CELESTIAL BUDDHAS. 347 / CELESTIAL BUDDHAS. 349 / JARACTERS OF; lines 18393-18540 confidence: medium
“the mandala ... occupies the centre” and the “colour of the vajra and bell” is the same as the Jina they symbolize.
The passage states that the addressed mandala deity occupies the centre and that vajra and bell colours correspond to the Jina they symbolize.
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The Buddhism of Tibet, or Lamaism THE EIGHT GLORIOUS EMBLEMS, 393 / TRIGRAMS AND DRAGONS. 395 / TRIGRAMS AS CHARMS. / MODE OF OFFERING THE MANDALA.; lines 20961-21016 confidence: high
The performer wipes the tray, sprinkles rice as the golden foundation, sets a large ring as the iron girdle of the universe, and places a central rice dole as Mount Meru, the axis of the world system.
Mount Meru is placed at the center of the ritual universe and described as the axis of the system of worlds and king of mountains.
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The Buddhism of Tibet, or Lamaism THE EIGHT GLORIOUS EMBLEMS, 393 / TRIGRAMS AND DRAGONS. 395 / TRIGRAMS AS CHARMS. / MODE OF OFFERING THE MANDALA.; lines 20961-21016 confidence: high
The performer wipes the tray, sprinkles rice as the golden foundation, sets a large ring as the iron girdle of the universe, and places a central rice dole as Mount Meru, the axis of the world system.
The tray, rice, ring, central Meru, and numbered rice deposits collectively represent the universe and its components in a magic circle.
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The Buddhism of Tibet, or Lamaism THE NAMES. 259 / TASHI-LHUNPUO MONASTERY. / RANSOMED CATTLE. 265 / SAM-Y AS. 267; lines 13876-13971 confidence: medium
Sam-yas has a lofty circular wall about a mile and a half in circumference, gates at the cardinal points, many votive brick chaityas, a central assembly hall, radiating cloisters, and four chapels facing the larger temple's four sides.
Sam-yas is described with a circular wall, gates facing the cardinal points, a central assembly hall, radiating cloisters, and four chapels aligned to the four sides.
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The Buddhism of Tibet, or Lamaism THE NIN-MA-PA SECTS. / THE NIN-MA. 1 / GENERAL SUMMARY. 75 / BUDDHIST THEORY OF THE UNIVERSE.; lines 3911-4004 confidence: high
Each universe rests in space upon blue air or wind like crossed thunderbolts, then waters, a gold foundation, and earth; from the earth's axis rises Mt. Meru, 84,000 miles high, surmounted by the heavens.
Mt. Meru is described as the central mountain rising from the earth's axis and as the axis of the universe.
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The Buddhism of Tibet, or Lamaism THE NIN-MA-PA SECTS. / THE NIN-MA. 1 / GENERAL SUMMARY. 75 / BUDDHIST THEORY OF THE UNIVERSE.; lines 3911-4004 confidence: high
Around the central mountain are the four great continental worlds with satellites, with solid-gold bases in tortoise form.
Mt. Meru is surrounded by continental worlds, concentric golden mountains, oceans, and an enclosing double iron wall.
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The Buddhism of Tibet, or Lamaism THE NIN-MA. 1 / GENERAL SUMMARY. 75 / BUDDHIST THEORY OF THE UNIVERSE. / THE UNIVERSE OF THE LAMAS.; lines 4007-4070 confidence: medium
Jambudvipa in the south is described as the human world; its center is the Bodhi-tree at Budh Gaya; it is blue, smallest, and triangular in human face-form.
The passage states that Jambudvipa, the southern continent identified with the human world, has its center at the Bodhi-tree at Budh Gaya.
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The Buddhism of Tibet, or Lamaism THE OFFERINGS. 423 / STAGES IN WORSHIP. 42 / THE CAKES. 427 / OFFERINGS TO TUTELARY-FIEND.; lines 22581-22617 confidence: high
“the Mt. Meru, decked with sun, moon, and the four continents” is offered to the Buddhas.
Mt. Meru is presented together with the sun, moon, and four continents and offered to the Buddhas within a mandala or magic-circle sequence.
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The Buddhism of Tibet, or Lamaism THEISTIC DEVELOPMENTS. 123 / SOPHISTIC NIHILISM. 125 / PANTHEISTIC UNIVERSAL ESSENCE. 127 / PANTHEISTIC MYSTICISM AND THEOSOPHY. 129; lines 6521-6616 confidence: high
The five celestial Jinas are placed one in each of the four directions and one in the center; Vairocana's central position is associated with promotion to Adi-Buddhahood, while reformed Lamas call the Adi-Buddha Vajradhara.
The five celestial Jinas are distributed to four directions and the center, with Vairocana occupying the central position.
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The Buddhism of Tibet, or Lamaism TREORIK SAIS SP PADILA. 379 / ST. PADMA-SAMBHAT A. 381 / TIBETAN SAINTS. 383 / DEMONIFIED PRIESTS. 3; lines 20303-20434 confidence: medium
The passage mentions mystic number values, a magic-circle offering in effigy of the universe, protective charms, printed prayer-flag charms for luck, and rag tufts affixed to trees and bridges.
The passage mentions a “magic-circle” offering in effigy of the universe as part of daily worship.
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The Buddhism of Tibet, or Lamaism UMBRELLA-CANOPY. / THE OFFERINGS. 297 / THE CATHEDRAL OF LHASA. / LHASA CATHEDRAL. 301; lines 15817-15886 confidence: high
The cathedral stands in the center of Lhasa, gives the city its name as “God’s place,” is considered the center of the whole land, and is the point from which main roads run out and meet again.
The passage explicitly describes the cathedral as the center of the city, land, and united Lamaist church, and says the main roads run out of it and meet again in it.
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The Tibetan Book of the Dead B4 INTRODUCTION / THE HIGHER REBIRTH DOCTRINE 59 / THESSCIENCE OF REBIRTH 61 / XI. THE COSMOGRAPHY; lines 3668-3727 confidence: high
"Mt. Meru ... the central mountain of Hindu and Buddhist cosmography" is described as the center around which the cosmos is disposed in seven concentric oceans separated by seven concentric golden mountains, and as "the universal hub, the support of all the worlds."
Mount Meru is explicitly called the central mountain, universal hub, and support of all worlds, with the cosmos disposed around it.
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The Tibetan Book of the Dead MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155; lines 8509-8618 confidence: high
Mt. Meru is called the King of Mountains and can be passed through by the deceased; this is said to indicate wandering in the Sidpa Bardo, followed by instructions to remember the guru and pray to the Compassionate Lord.
Mt. Meru is called the King of Mountains, the four continents are arranged around it, and the deceased's motion is described in relation to it.
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The Tibetan Book of the Dead PRAYER FOR PROTECTION 205 / PRAYER FOR PROTECTION 207 / YOGA 213 / TANTRICISM 315; lines 11448-11525 confidence: high
The three important channels are the median sushumna, left ida, and right pingala; the sushumna is in the spinal column, described as "the Mt. Meru of the human body" with man regarded as microcosm of macrocosm.
The spinal column containing the central channel is called the Mt. Meru of the human body, and man is described as the microcosm of the macrocosm.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 6509-6644 confidence: medium
Vairochana, Vajra-Sattva, Ratna-Sambhava, Amitabha, and Amogha-Siddhi appear as Divine Father-Mother figures with attendants from central, eastern, southern, western, and northern realms; Amogha-Siddhi appears amid a rainbow halo.
The passage arranges Vairochana in a central realm and four other Buddha pairs in eastern, southern, western, and northern realms, with an outer circle of door-keepers.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 6647-6766 confidence: medium
The realms are not from outside; they come from the heart's four divisions and centre, making five directions, and the deities exist from eternity within the faculties of the addressee's intellect.
The realms and deities arise from the heart's four divisions and centre, making five directions, and an editorial note states that man is the microcosm of the macrocosm.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 6892-7009 confidence: medium
The vari-coloured radiance of purified propensities shines, and the Knowledge-Holding Deities come to receive the deceased.
The Seventh-Day vision is organized around the centre, east, and south of a Circle or Mandala, with Knowledge-Holding deities appearing in radiance.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7874-8015 confidence: low
The bodies of Peaceful and Wrathful Deities are described as cosmic in size, from the limits of the heavens to Mt. Meru to eighteen stacked human bodies. The passage states that recognizing divine shapes and radiances as emanations of one's own intellect brings Buddhahood at that instant, by merging in at-one-ment into the Radiances and Kayas. A note identifies Mt. Meru as the central mystical mountain of Buddhist cosmography and gives a microcosmic bodily analogy.
The intermediate deity bodies are compared to Mt. Meru, and the note identifies Mt. Meru as the central mystical mountain of Buddhist cosmography with a microcosmic bodily analogy.
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The Tibetan Book of the Dead THE HIGHER REBIRTH DOCTRINE 59 / THESSCIENCE OF REBIRTH 61 / XI. THE COSMOGRAPHY / THE COSMOGRAPHY 63; lines 3730-3814 confidence: high
Within Mt. Meru are four realms; lower realms have genii, while the fourth beneath the heavens contains Asuras, compared to fallen angels, expelled for pride, and at war with the gods above.
Mt. Meru is the central mountain on which the heavens rest, containing realms and surrounded by concentric oceans and mountain rings.
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inca
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First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER VIII. / THE DESCRIPTION OP THE IMPERIAL CITY OF CUZCO. / COMMENTARIES OF THE YNCAS. / SEVENTH BOOIC OE THE ROYAL; lines 10504-10543 confidence: medium
The narrator undertakes the work to preserve surviving antiquities and says Cuzco, “the mother and lady of the ancient empire,” will be described through traditions he received as a native.
Cuzco is presented as the mother and lady of the ancient empire and as the place where the Sun desired his court and the head of his empire.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / SEVENTH BOOK OP THE ROYAL / CHAPTER VIII. / THE DESCRIPTION OP THE IMPERIAL CITY OF CUZCO.; lines 10430-10454 confidence: medium
The chapter introduces Cuzco; Manco Ccapac is named as its founder, and the Spaniards are said to have called it the great city of Cuzco, head of the kingdoms and provinces of Peru, and New Toledo.
Cuzco is called the head of the kingdoms and provinces of Peru and is described as another Rome with regard to the Ynca Empire.
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First Part of the Royal Commentaries of the Yncas, Vol. II CONCERNING SOME LAWS INSTITUTED BY THE KING YNCA / ROYAL COMMENTARIES. / EIGHTH BOOK OF THE ROYAL / COMMENTARIES OP THE YNCAS.; lines 15130-15168 confidence: medium
Kings Yncas ordered stones brought from Cuzco to show favor; things from the imperial city were regarded as sacred.
Cuzco is described as the imperial city whose objects are sacred; buildings made from its stones convey Cuzco-like identity and status to Tumipampa.
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First Part of the Royal Commentaries of the Yncas, Vol. II EIGHTH BOOK OF THE ROYAL / COMMENTARIES OP THE YNCAS. / EIGHTH BOOK OF THE ROYAL / CHAPTER VI.; lines 15171-15289 confidence: medium
The note says he removed the natives and brought families from many tribes as mitimaes so the temple of the Sun in Titicaca would be in loyal hands.
The sacred island of Titicaca is described as containing the temple of the Sun and as representing nearly every tribe of the empire through resettled families.
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First Part of the Royal Commentaries of the Yncas, Vol. II EVIL. / COMMENTARIES OF THE YNCAS. / SEVENTH BOOK OF THE ROYAL / COMMENTARIES OE THE YNCAS.; lines 10286-10323 confidence: medium
“running down the four royal roads which lead out of the city to the four quarters of the world, called Thahuantin-suyu”
The four Yncas run down four royal roads leading to the four quarters of the world, structuring the expulsion by directions.
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First Part of the Royal Commentaries of the Yncas, Vol. II INDEX. / INDEX. / QUICHUA WORDS. / INDEX.; lines 24682-24940 confidence: medium
“Cuzco ... navel or centre”
The Cuzco entry glosses the term as navel or centre, supporting a lexical-level world-center or central-place motif candidate.
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First Part of the Royal Commentaries of the Yncas, Vol. II QUICHUA WORDS. / INDEX. / INDEX. / INDEX.; lines 25159-25287 confidence: medium
“Cuzco, ‘a navel’ in the Court dialect, according to Garcilasso”
Cuzco is glossed as “a navel” in the Court dialect, which may mark a center-place pattern.
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First Part of the Royal Commentaries of the Yncas, Vol. II SEVENTH BOOK OP THE ROYAL / COMMENTARIES OF THE YNCAS. / CHAPTER IX. / THE CITY CONTAINED AN EPITOME OF THE WHOLE EMPIRE.; lines 10724-10764 confidence: medium
The Yncas divided the city into wards with reference to the four parts of their empire, Ttahuantin-suyu.
The city’s wards, residences, and directional placement of peoples are said to make the whole empire visible as in a looking-glass or on a map.
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Narratives of the Rites and Laws of the Yncas EEPORT BY POLO DE ONDEGARDO. 161 / REPORT BY POLO DE ONDEGARDO. 163 / EEPOKT BY POLO DE ONDEGARDO. 165 / REPORT BY POLO DE ONDEGARDO. 167; lines 6783-6856 confidence: medium
Different cloth textures were made; common cloth was used for sacrifices, much cloth was offered in festivals, and the Ynca's animals were shorn and sent as tribute to Cuzco in February.
Tribute, wool for sacrifices, provincial idols, and the best products of provinces are repeatedly described as being brought to Cuzco.
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Narratives of the Rites and Laws of the Yncas FABLES AND KITES OP THE YNCAS. 47 / FABLES AND RTTES OP THE YNCAS. 49 / FABLES AND RITES OF THE YNCAS. 51 / FABLES AND EITES OF THE YNCAS. 53; lines 2965-3044 confidence: medium
Capac-cocha, instituted by Pachacutec Ynca Yupanqui, brings children and goods from the four provinces to Cuzco; the Ynca sits in Huacay-pata while sacrifices circle statues of Creator, Sun, Thunder, and Moon twice.
Offerings from four provinces are brought to the great square of Cuzco and then divided into four parts corresponding to the divisions of the land.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 13 / FABLES AND RITES OP THE YNCAS. 15 / FABLES AND RITES OF THE YNCAS. 17 / FABLES AND RTTES OF THE YNCAS. 19; lines 1428-1509 confidence: medium
August is called Coya-raymi; during the Situa, figures of huacas from all parts of the land, from Quito to Chile, are brought and placed in their houses in Cuzco.
For the Situa, huaca figures from the whole land, from Quito to Chile, are brought into Cuzco houses.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 51 / FABLES AND EITES OF THE YNCAS. 53 / FABLES AND RITES OF THE YNCAS. 55 / FABLES AND RITES OF THE YNCAS. 57; lines 3143-3219 confidence: medium
Sacrifices for other places are sent out; people with the Ccapac-cocha/Cachahuaca take separate paths, avoid the royal road, traverse ravines and hills directly, run, and shout after a designated Indian begins the cries.
Sacrifices are organized from Cuzco and sent by separate routes across the Ynca dominions to the extreme points of the empire, with officials tracking huacas and offerings.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. / AN ACCOUNT OF THE / FABLES AND RITES OF THE YNCAS. 31 / FABLES AND RITES OF THE YNCAS. 33; lines 2142-2227 confidence: medium
Subdued nations arrive with their huacas and rich costumes; priests carry huacas on litters; groups enter the square from the four Suyus and reverence the Creator, Sun, Thunder, Huanacauri, and the Ynca.
Groups from the four Suyus enter the Cuzco square, reverence divine figures and the Ynca, and take assigned places in a centrally organized ceremony.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE YNCAS. 15 / FABLES AND RITES OF THE YNCAS. 17 / FABLES AND RTTES OF THE YNCAS. 19 / FABLES AND RITES OP THE YNCAS. 21; lines 1512-1590 confidence: medium
Armed people in the square cry: “O sicknesses, disasters, misfortunes, and dangers, go forth from the land”; the square also contains a gold urn like a fountain used at the sacrifice of chicha.
Four hundred men in Cuzco’s square divide into four groups facing named directions and regions before running outward with the expulsion cry.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE YNCAS. 15 / FABLES AND RITES OF THE YNCAS. 17 / FABLES AND RITES OF THE YNCAS. 19 / FABLES AND RITES OF THE YNCAS. 21; lines 1266-1342 confidence: medium
In the square's middle stands a gold urn like a fountain used for chicha sacrifice; four hundred warriors form four groups of one hundred facing Colla-suyu/Sun-rising, west/Chinchasuyu, Antisuyu/north, and south, carrying war arms.
Four hundred men divide into four groups facing named directions from the Cuzco square before going outward to assigned places.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE YNCAS. 25 / FABLES AND RITES OP THE YNCAS. 27 / FABLES AND RITES OF THE YNCAS. / FABLES AND RITES OF THE YNCAS.; lines 1721-1878 confidence: medium
People of subdued nations came with huacas and rich costumes; priests carried huacas on litters; entering the square from the four Suyus, they made reverences to the Creator, Sun, Thunder, Huanacauri, and the Ynca.
People of subdued nations enter the square from the four Suyus, carrying huacas and making reverences to sacred powers and the Ynca.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE YNCAS. 47 / FABLES AND RTTES OF THE YNCAS. 49 / FABLES AND RITES OP THE YNCAS. 51 / FABLES AND RITES OF THE YNCAS. 53; lines 2615-2689 confidence: medium
Ccapac-cocha, instituted by Pachacutec Ynca Yupanqui, brings children and wealth offerings from the four suyus to Cuzco; the Ynca sits in Huacay-pata, the sacrifices circle divine statues, priests divide offerings into four parts for huacas, children are strangled and buried with metal figures, cloth and coca are burned, and people of Cuzco carry the sacrifices to Sacalpirla.
Offerings from four provinces are gathered in Cuzco's great square and divided into four parts corresponding to the four divisions of the land.
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Narratives of the Rites and Laws of the Yncas IGO REPORT BY POLO DE ONDEGARDO. / EEPOET BY POLO DE ONDEQAEDO. 163 / EEPORT BY POLO DE ONDEGAEDO. 165 / REPORT BY POLO DE ONDEGARDO. 167; lines 7504-7584 confidence: medium
Cloth was a major tribute item for the Ynca and religion; quantities were distributed, stored, woven in different textures, and offered in festivals and sacrifices.
Cloth, animals, wool, principal idols, labor, and provincial products are repeatedly described as being sent to Cuzco for the Ynca, religion, sacrifices, and sacred service.
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Narratives of the Rites and Laws of the Yncas POLO DE ONDEGARDO. / REPORT / POLO DE ONDEGAEDO, / REPORT BY POLO DE ONDEGARDO. 153; lines 6921-7004 confidence: medium
After Pachacuti conquered, the Pururaucas idea became important as a conquest title; many sacrifices were invented, subjugated peoples were taught that Cuzco was the abode and home of the gods, more than four hundred worship places were enumerated, and people venerated huacas given by the Yncas.
Conquered peoples were taught that Cuzco was the abode and home of the gods, with numerous mysterious fountains, wells, walls, places of worship, and huacas.
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Narratives of the Rites and Laws of the Yncas POLO DE ONDEGARDO. / REPORT / POLO DE ONDEGAEDO, / REPORT BY POLO DE ONDEGARDO. 153; lines 6243-6319 confidence: high
Sacrifices were invented, the subjugated were taught that Cuzco was the home of the gods, city features were said to contain mysteries, more than four hundred worship places were enumerated, and people venerated huacas given by the Yncas.
The conquered are taught that Cuzco is the abode and home of the gods, and many city features and huacas are treated as sacred.
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Narratives of the Rites and Laws of the Yncas REPORT / POLO DE ONDEGAEDO, / REPORT BY POLO DE ONDEGARDO. 153 / REPORT BY POLO DE ONDEGARDO. 155; lines 7007-7085 confidence: medium
When the Yncas became lords of a province, they reorganized scattered natives into communities under officers and governors; governors made annual reports and returned to Cuzco in February before Raymi with tribute from the empire.
Governors return to Cuzco with reports and tribute, larger religious shares are taken to Cuzco, and produce reserved for the Ynca may be stored or sent there.
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Narratives of the Rites and Laws of the Yncas REPORT / POLO DE ONDEGAEDO, / REPORT BY POLO DE ONDEGARDO. 153 / REPORT BY POLO DE ONDEOARDO. 155; lines 6322-6389 confidence: medium
Governors left Cuzco yearly and returned in February before Raymi with tribute; every governor entered Cuzco carrying a burden on his back, a required ceremony said to give authority to the Yncas.
Cuzco receives reports, tribute, and religious shares from all parts, and village worship is described as following the same order and manner as Cuzco.
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Narratives of the Rites and Laws of the Yncas THE FABLES AND RITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. 5 / FABLES AND RITES OF THE YNCAS. 7; lines 921-1002 confidence: medium
At Tiahuanaco, all mankind and many birds, beasts, serpents, and lizards are created; birds are assigned songs and places, and people are taught animal names and qualities.
Tiahuanaco is named as the place where all mankind was created and where birds, beasts, serpents, and lizards are ordered and taught by name and quality.
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Narratives of the Rites and Laws of the Yncas THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O / FABLES AND EITE8 OP THE YNCAS. 7; lines 708-830 confidence: medium
At Tiahuanaco all mankind is said to have been created; birds are made male and female, given songs and places, and beasts, serpents, and lizards are created while people are taught their names and qualities.
Tiahuanaco is described as the place where all mankind was created and where birds, beasts, serpents, and lizards are made; birds are created male and female and assigned songs and places.
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mesopotamian
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Assyrian and Babylonian Literature: Selected Translations EAST INDIA HOUSE INSCRIPTION 135 / EAST INDIA HOUSE INSCRIPTION 137 / EAST INDIA HOUSE INSCRIPTION / I40 ASSYRIAN AND BABYLONIAN LITERATURE; lines 10530-10570 confidence: medium
Earlier kings whose names the god called to sovereignty built palaces and residences, gathered property, and at Zagmuku the procession of Marduk entered Babylon.
Babylon is the destination of Marduk’s Zagmuku procession and contains a palace described as a meeting-place for the land in the speaker’s beloved city.
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Assyrian and Babylonian Literature: Selected Translations EAST INDIA HOUSE INSCRIPTION / I40 ASSYRIAN AND BABYLONIAN LITERATURE / EAST INDIA HOUSE INSCRIPTION 141 / ASSYRIAN AND BABYLONIAN LITERATURE; lines 10619-10674 confidence: medium
The speaker installs doors of fine woods and ivory inlaid with precious metals, bronze thresholds and hinges, and raises walls and battlements of stone, bitumen, and burned brick like a mountain.
Babylon is singled out as Marduk's city, adorned uniquely, filled with splendour for the spectacle of the whole world, and fortified mountain-high.
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Assyrian and Babylonian Literature: Selected Translations I40 ASSYRIAN AND BABYLONIAN LITERATURE / EAST INDIA HOUSE INSCRIPTION 141 / ASSYRIAN AND BABYLONIAN LITERATURE / INSCRIPTION OF NEBUCHADREZZAR II 143; lines 10677-10777 confidence: medium
In Esagila, described as the temple of heaven and earth, Nebuchadrezzar decorates shrines with gold, rebuilds E-temen-an-ki, and rebuilds Ezida at Borsippa, making it bright as the starry heavens.
Esagila is called the temple of heaven and earth, and the king rebuilds E-temen-an-ki, the temple-tower of Babylon.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF RAMMAN-NIRARI III / INSCRIPTION OF TIGLATH-PILESER III 53 / INSCRIPTION OF TIGLATH-PILESER III 55 / INSCRIPTION OF TIGLATH-PILESER III 57; lines 6742-6825 confidence: medium
The gates are named as gates of righteousness that guide the judgment of the prince of the four quarters of the world, continue the tribute of mountains and seas, and cause the abundance of lands to enter before the king.
The palace gates are named as causing tribute of mountains and seas and abundance of lands to enter before the king, who is called prince of the four quarters of the world.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF ASHURBANIPAL 129 / AN INSCRIPTION OF ASHURBANIPAL / ASSYRIAN AND BABYLONIAN LITERATURE / INSCRIPTION OF NABOPOLASSAR 131; lines 10110-10193 confidence: medium
Etemenanki, the temple-tower of Babylon, had weakened and fallen in; Marduk commanded the king to lay its foundation “in the heart of the earth” and raise its turrets “to heaven.”
Etemenanki is rebuilt with its foundation in the heart of the earth and turrets raised to heaven, and the completed tower is compared to a mountain.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF NEBUCHADREZZAR II 145 / INSCRIPTION OF NEBUCHADREZZAR II 147 / I48 ASSYRIAN AND BABYLONIAN LITERATURE / INSCRIPTION OF NEBUCHADREZZAR II 149; lines 10959-11050 confidence: medium
Marduk had given numerous peoples into Nebuchadrezzar’s hands; he made them submissive to Babylon, received income and riches there, gathered all mankind in comfort, and stored heaps of grain.
Babylon is described as the place where peoples are made submissive, all mankind is gathered in comfort, income and riches are received, and the palace is a meeting-place for many peoples.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF TIGLATH-PILESER III 55 / INSCRIPTION OF TIGLATH-PILESER III 57 / CYLINDER OF SARGON 59 / CYLINDER OF SARGON 63; lines 7007-7093 confidence: medium
Eight city-gates are opened toward the eight winds and named for Shamash, Ramman, Bel, Belit, Anu, Ishtar, Ea, and Belit-ilani with divine benefit formulas.
The city is organized through eight gates opened toward the eight winds, while peoples from the four quarters are settled there and gods dwelling in heaven, earth, and the city grant favor.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF NABOPOLASSAR / THE EAST INDIA HOUSE INSCRIPTION / OF NEBUCHADREZZAR II, KING / EAST INDIA HOUSE INSCRIPTION 135; lines 10291-10393 confidence: high
The passage describes a brilliant abode and shrine of the Fates where at Zagmuku, on the eighth and eleventh days, the divine king takes residence, the gods of heaven and earth bow before him, and a far-distant fate is determined as the speaker's fate of life; the speaker decorates the shrine with gold and ornaments.
The passage describes the shrine as the place where a divine king resides at Zagmuku, the gods of heaven and earth bow before him, and fates are determined.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF NEBUCHADREZZAR II 147 / I48 ASSYRIAN AND BABYLONIAN LITERATURE / INSCRIPTION OF NEBUCHADREZZAR II 149 / INSCRIPTION OF NEBUCHADREZZAR II 151; lines 11053-11099 confidence: low
Marduk creates and commissions the speaker; Nabu gives him a righteous sceptre; Esagila and E-kua are associated with Marduk and adorned with gold.
Esagila is called the temple of heaven and earth and the dwelling-place of Marduk, and major temple-towers are raised on high.
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Assyrian and Babylonian Literature: Selected Translations INTRODUCTION XXV / XXX ASSYRIAN AND BABYLONIAN LITERATURE / THE TOWER OF BABEL. / I I; lines 2947-3058 confidence: medium
Religion is formative; each city has a central temple with a ruling and protecting deity; priests guard culture; creation, deluge, and the Sabbath, "a day of rest for the heart," are mentioned.
The passage places the temple with its ruling and protecting deity at the center of each city and describes civic life as founded on religion.
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Assyrian and Babylonian Literature: Selected Translations INTRODUCTION XXV / XXX ASSYRIAN AND BABYLONIAN LITERATURE / THE TOWER OF BABEL. / I I; lines 3473-3558 confidence: medium
Sennacherib campaigns again in Babylonia, drives back Elamites, faces united opposition at Halule, later advances unopposed, and destroys Babylon, which remains ruined until his son’s reign.
Sennacherib destroys Babylon, and Esarhaddon later rebuilds it and makes it the centre of his empire.
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Assyrian and Babylonian Literature: Selected Translations THE BABYLONIAN ACCOUNT OF THE CREATION 29X / ASSYRIAN AND BABYLONIAN LITERATURE / THE BABYLONIAN ACCOUNT OF THE CREATION 293 / THE BABYLONIAN ACCOUNT OF THE CREATION 295; lines 18738-18858 confidence: medium
The station of Nibir is established to mark bounds so that days do not deviate or become lacking; the mansions of Bel and Ea are established with it.
The passage sets Nibir as a boundary marker, opens gates on both sides of the firmament, strengthens left and right bolts, and places the zenith in the midst of heaven.
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Assyrian and Babylonian Literature: Selected Translations THE BABYLONIAN ACCOUNT OF THE CREATION 293 / THE BABYLONIAN ACCOUNT OF THE CREATION 295 / THE BABYLONIAN ACCOUNT OF THE CREATION 297 / SECOND BABYLONIAN ACCOUNT OF THE CREATION 299; lines 18973-19073 confidence: medium
A movement occurs in the sea; Eridu is erected; E-sagila is built in the midst of the ocean where Lugal-dul-azaga dwells; Babylon and E-sagila are completed; Marduk creates the Anunnaki and makes the glorious city their beloved seat.
E-sagila is built in the midst of the ocean; Marduk makes a dwelling for the gods and establishes a glorious city dear to them.
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Assyrian and Babylonian Literature: Selected Translations THE EAST INDIA HOUSE INSCRIPTION / OF NEBUCHADREZZAR II, KING / EAST INDIA HOUSE INSCRIPTION 135 / EAST INDIA HOUSE INSCRIPTION 137; lines 10396-10480 confidence: high
The speaker rebuilds Babylon’s temples, raises E-temen-an-ki, adorns E-kua with cedar from Mount Lebanon, gold, and precious stones, and prays every morning to the king of the gods concerning Esagila.
E-temen-an-ki is called the house of the foundation of heaven and earth, and E-ur-VII-an-ki is called the house of the seven spheres of heaven and earth; both are described as raised high with turrets.
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Cuneiform Parallels to the Old Testament THE FOURTH TABLET / THE FOIRTH TABLET / THE FIFTH TABLET / THE FIFTH TABLET; lines 3071-3286 confidence: low
The acting figure opens gates on both sides, strengthens left and right bolts, fixes the zenith in the midst, causes the Moon-god/Nannar to shine, and appoints him for night and day determination.
The passage states that the zenith is fixed in the midst while celestial structures are being arranged.
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Cuneiform Parallels to the Old Testament THE SEVENTH TABLET / THE 8EVENTH TABLET / THE WORLD BY MARDUK / INCANTATION OF THE TOOTHACHE; lines 4349-4650 confidence: medium
Anshar opens his mouth and speaks to gods; the fragment mentions what is above the ocean, a copy of Esharra, fortified lower places, a house or dwelling, a founded city, the ocean, habitations of great gods, earth made by hands, and the city of Asshur.
Anshar's fragmentary speech refers to building a copy of Esharra, fortifying lower places, building a dwelling, founding a city, and naming Asshur; Ashur is later called inhabitant of Esharra in Asshur.
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Cuneiform Parallels to the Old Testament THE SIXTH TABLET / THE SEVENTH TABLET / THE 8EVENTH TABLET / THE WORLD BY MARDUK; lines 3996-4226 confidence: medium
The middle of the sea is a water basin; Eridu and E-sagil are made, Lugal-dul-azaga dwells in E-sagil in the deep, Babylon is made, the Anunaki are made, and the holy city is proclaimed supreme.
Marduk creates a reed-work and dust base upon waters, establishes E-sagil and Babylon, and the holy city is proclaimed supreme.
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Cuneiform Parallels to the Old Testament THE SIXTH TABLET / THE SIXTH TABLET / THE SEVENTH TABLET / THE 8EVENTH TABLET; lines 3438-3690 confidence: medium
A shining star in the heavens is mentioned; the one who passed through the midst of Tiamat is named Nibiru, who seizes the midst and upholds paths for the stars of heaven.
Nibiru is named as the one who seizes the midst and upholds paths for the stars of heaven.
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Cuneiform Parallels to the Old Testament VII. SARGON II (722-705 B. C.)1 / VIII. SENNACHERIB (704-682) / ESARHADDON / X. NEBUCHADREZZAR (604-562 B. C.); lines 21135-21242 confidence: medium
In lofty confidence in Marduk, the speaker passes distant lands, far-away mountains, the range from upper sea to lower sea, steep and closed roads, and places where footing is difficult.
The inscriptions use the range from upper sea to lower sea and state that Babylon was exalted to first place among lands and dwelling places.
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The Babylonian Legends of the Creation DISCOVERY OF THE TABLETS. / PUBLICATION OF THE CREATION TABLETS. / THE OBJECT OF THE BABYLONIAN LEGEND OF THE CREATION. / VARIANT FORMS OF THE BABYLONIAN LEGEND OF THE CREATION.; lines 190-316 confidence: medium
The mid-most sea is described; Eridu, E-sagil, and Babylon are made or completed; Lugal-dul-azaga, a name for Marduk at Eridu, dwells in E-sagil; the Anunnaki are created and proclaim the holy city supreme.
The creation sequence includes the making of Eridu, E-sagil, Babylon, Nippur, E-kur, Erech, and E-Anna, and the Anunnaki proclaim the holy city supreme.
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The Babylonian Legends of the Creation FOURTH TABLET. / FIFTH TABLET. / SIXTH TABLET. / SEVENTH TABLET.; lines 2490-2638 confidence: medium
Tutu as Zi-Ukkina is called life of the host of the gods and is said to establish the shining heavens, found paths, fix courses, and have deeds remembered among men.
The deity establishes the shining heavens, fixes paths and courses, sets the courses of the stars, and makes the heavenly places and stable earth; the name Nibiru is linked with seizing the middle.
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The Babylonian Legends of the Creation THE OBJECT OF THE BABYLONIAN LEGEND OF THE CREATION. / VARIANT FORMS OF THE BABYLONIAN LEGEND OF THE CREATION. / THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS. / THE SEVEN TABLETS OF CREATION. DESCRIPTION OF THEIR CONTENTS.; lines 605-671 confidence: medium
Marduk establishes the framework of the new heaven and earth, acts as celestial architect, founds E-Sharra, and arranges places for Anu, Bel, and Ea.
Marduk establishes the framework of the new heaven and earth, founds E-Sharra, and arranges places for Anu, Bel, and Ea.
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The Babylonian Legends of the Creation THE OBJECT OF THE BABYLONIAN LEGEND OF THE CREATION. / VARIANT FORMS OF THE BABYLONIAN LEGEND OF THE CREATION. / THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS. / THE SEVEN TABLETS OF CREATION. DESCRIPTION OF THEIR CONTENTS.; lines 756-842 confidence: medium
The Anunnaki decide to build a shrine for Marduk; Marduk chooses Babylon, the Gate of God; the Anunnaki make bricks and build E-Sagila; Marduk assigns gods their places there, the Anunnaki praise him, the gods proclaim his Fifty Names, and his absolute supremacy is accepted.
After E-Sagila is built at Babylon, Marduk assigns each god a place in the temple as he had assigned each god a place in the heavens.
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The Babylonian Legends of the Creation THIRD TABLET. / FOURTH TABLET. / FIFTH TABLET. / SIXTH TABLET.; lines 2210-2396 confidence: medium
The Anunnaki ask Marduk to let them make a renowned shrine for festival rest, and Marduk says he will make Babylon a city and fashion a splendid shrine.
Marduk promises Babylon and a splendid shrine; the Anunnaki build E-Sagila and a ziggurat reaching the celestial Ocean, and Marduk declares Babylon the gods' abode.
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roman
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Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 2747-2861 confidence: high
Mercury sees Atlas, whose summit supports the sky; clouds, wind, rain, snow, rivers, and ice are described on his head, shoulders, and beard.
Atlas is described as supporting heaven with his summit and as a vast storm-covered mountain-body encountered during Mercury's descent.
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Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 2987-3111 confidence: medium
Dido describes the far Aethiopian region near Atlas, a Massylian priestess who keeps the Hesperides’ temple, feeds a dragon, guards sacred branches on a tree, and claims powers over minds, cares, river water, stars, shades, earth, and trees.
Dido’s account places the priestess near Atlas, who bears the starry axis, and describes her feeding a dragon while guarding sacred branches on a tree at the Hesperides’ temple.
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Fasti LIBER III. / NOTES: / LIBER IV. / NOTES:; lines 8709-8811 confidence: high
The notes say the rites follow Etruscan ritual-books: a deep round pit called the mundus is dug in the future Comitium; natural productions and native earth are placed in it; from it as center the city circuit is described.
The mundus is dug in the future Comitium, filled with offerings and earth, and used as the center from which the city's circuit is described.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 9828-9948 confidence: low
Oceanus and Tethys are named as Titans, children of Heaven and Earth; ancient poets represented Ocean as a huge river flowing around earth.
Ancient poets are said to represent Ocean as a huge river flowing around the earth.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 2473-2639 confidence: medium
The Carmentalia is dated to January 10; Carmenta is called an Arcadian goddess with an altar at the Carmental gate; Juturna is identified and her temple located by the Aqua Virgo.
Evander is called an exile and Arcadian who reaches Italy and moves along the Tiber toward the area tied to Rome's later greatness and Capitol cult sites.
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On the Nature of Things THE PASSION OF LOVE / BOOK V / PROEM / THE WORLD IS NOT ETERNAL; lines 7004-7116 confidence: medium
Earth rests in the world's mid-region because it has a substance beneath conjoined with air from the earliest age; the passage compares this to bodily members and denies that earth was cast down as an alien substance.
The earth abides at rest in the mid-region of the world and is described as a fixed portion of the whole.
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On the Nature of Things THE VOID / CHARACTER OF THE ATOMS / CONFUTATION OF OTHER PHILOSOPHERS / THE INFINITY OF THE UNIVERSE; lines 1396-1489 confidence: medium
The speaker addresses Memmius, warns him against the claim that all things press inward to a center, and argues that no center can exist in a boundless world.
The passage discusses and rejects the claim that all things press toward a center that holds the world firm, arguing that a boundless world cannot have such a center.
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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 5238-5331 confidence: medium
Evander points out the altar, Carmental Gate, grove of Romulus' sanctuary, Lupercal dedicated to Lycean Pan, Argiletum, Tarpeian house, and Capitol, while noting Carmentis' prophecy of Aeneadae greatness.
Evander identifies future Roman sites and says Carmentis foretold the greatness of the Aeneadae and Pallanteum; the Capitol grove and hill are described as a god's dwelling where Jove may appear.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4359-4446 confidence: low
At dawn the Trojans identify the Numicus, the Tiber, and the Latins; Aeneas sends one hundred envoys with wreathed boughs, gifts, and a request for grace, while he marks walls with a trench and fortifies the first shore settlement.
Aeneas traces city walls with a shallow trench and establishes the first fortified settlement on the shore.
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The Georgics The Georgics / THE GEORGICS / GEORGIC I / GEORGIC II; lines 1007-1140 confidence: high
The vine may be shallow, but the supporting aesculus is deeper: its summit soars toward heaven, its root strikes into the vaults of hell, it survives generations, and is the 'Sole central pillar of a world of shade.'
The supporting aesculus is described with summit soaring toward heaven, roots striking into the vaults of hell, endurance across generations, and the phrase 'central pillar of a world of shade.'
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 confidence: medium
Footnote on Henna/Enna: the city is central in Sicily and called its navel; Ceres’ worship is prominent; Proserpine is said by many authors to have been carried away by Pluto near Henna, with other locations also reported.
Enna is described as exactly central in Sicily and called the navel of the island; it is also treated as a vast temple of Ceres.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 confidence: medium
Henna/Enna is described as the navel of Sicily and a major cult-place of Ceres; Proserpine is said by many authors to have been carried away by Pluto nearby, with other locations also reported; Cicero describes the sacred landscape, cavern, chariot abduction, descent into earth, lake, and yearly festival.
Henna/Enna is called the navel of Sicily and is described as a place so sacred to Ceres that it resembles one vast temple.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2615-2682 confidence: medium
The Sun's palace is high and radiant, with precious materials and doors carved by Mulciber showing sea, earth, heaven, marine deities, lands, rivers, nymphs, country deities, and twelve zodiac signs.
The Sun's palace is high and contains crafted representations of sea, earth, heaven, and zodiac signs arranged around the solar deity.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7245-7295 confidence: high
Atlas becomes a mountain: beard and hair become woods, shoulders and hands become ridges, head becomes the summit, and bones become stones.
Atlas becomes a mountain of immense height, and the whole heaven with stars rests upon him.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13291-13376 confidence: high
The narrative invokes the Muses, describes the Latian contagion and the failure of mortal remedies, and says the Romans consult Delphi, the center of the world; the tripod replies that they need Apollo's son and should invite him.
Delphi is described as occupying the center spot of the world, and its shrine delivers the divine response.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13291-13376 confidence: medium
A dire contagion infects Latian air; failed mortal and medical remedies lead Romans to Delphi, described as the centre spot of the world and oracle of Phoebus.
Delphi is explicitly described as occupying the centre spot of the world and functioning as Apollo's oracle.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7325-7421 confidence: high
Fame inhabits a tower at the middle of the world between land, sea, and heaven; the house has many openings, no closed gates, resounding brass, mingled true and false rumors, and named personifications such as Credulity, Mistake, Fears, Sedition, and Whispers.
Fame's dwelling is placed in the middle of the world between land, sea, and heaven, from which all things and sounds are perceived.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7325-7421 confidence: high
Fame dwells at a spot in the middle of the world, between land, sea, and heaven, in a tower with many avenues and openings and no gates.
Fame's dwelling is described as the middle of the world, between land, sea, and heaven, from which she sees and hears events everywhere.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4587-4669 confidence: high
Delphi on Parnassus is styled the navel of the world; Jupiter releases two eagles or pigeons from opposite earth-extremities, and they meet there.
Delphi is called the navel of the world, and its centrality is explained by two birds released from opposite ends of the earth meeting there.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4587-4669 confidence: high
Delphi on Parnassus is called the navel of the world; Jupiter released two eagles or pigeons from opposite ends of the earth, and they met at Delphi.
Delphi is called the navel of the world, and two birds sent from the earth's opposite ends meet there.
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ethiopian christian
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A PLAN / E 2 67 / F 2 83 / PLATE XIII; lines 7177-7306 confidence: medium
Solomon says God founded Zion as the habitation of His glory on the mountain of His sanctuary and gave it to Moses to serve on earth in the Tent of Witness so the people could hear God’s voice.
Zion is described as the habitation of God’s glory upon the mountain of God’s sanctuary, and Solomon recalls building God’s house and bringing the Tabernacle into it.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 3791-3911 confidence: high
Archbishops answer Gregory that the Tabernacle of the Covenant was created before angels, heaven, earth, heavenly pillars, and sea abysses, and that the heavenly thing goes about upon earth.
The Tabernacle of the Covenant and Zion are said to have been created before every other created thing and to serve as the habitation of divine glory.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 4040-4150 confidence: medium
Zion, the Tabernacle of the Law, is ordained by God as the habitation of His glory; God commands Moses to make an ark or tabernacle of worm-resistant wood overlaid with gold and to place the Law and Two Tables within it.
Zion is described as heavenly, brought down to earth, made into an ark or tabernacle, and acknowledged as the habitation of God's glory.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 4152-4183 confidence: high
The passage divides the earth from the middle of Jerusalem: one portion is assigned to the Emperor of Rom, and another extending to Western India is assigned to the Emperor of Ethiopia.
The territorial division begins from the middle of Jerusalem, making Jerusalem the reference point for world partition.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) EGYPT / PLATE / K I4S / K 2 147; lines 9644-9767 confidence: medium
“God accepted the peoples who had been cast away and rejected Israel, for Zion was taken away from them and she came into the country of Ethiopia.”
Zion, the habitation of divine glory, is described as removed from Israel and dwelling in Ethiopia, with Ethiopia honored and Israel rejected.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) F 2 83 / PLATE XIII / TO THEM / G 2 99; lines 7627-7747 confidence: medium
Solomon speaks of making something in the manner of Lady Zion, laying the Book of the Law inside it, identifies heavenly Jerusalem and the Gate of Heaven, and appeals to God's will, mercy, and covenant with Abraham, Isaac, and Jacob.
The speech refers to Jerusalem above, the Gate of Heaven below it, and earthly Jerusalem in relation to Lady Zion and the Book of the Law.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K I4S / K 2 147 / ISRAEL / L 2 163; lines 10395-10517 confidence: high
The Kebra Nagast is said to show that the Ethiopian king is honourable, King of Zion, firstborn of Shem, and that God’s habitation is in Zion; the King of Rome is anointed because of the Cross.
Zion is called God’s habitation, heavenly Zion, the Tabernacle of Law and Covenant, and a mercy-seat for peoples, rulers, animals, vegetation, rains, and waters.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) L 2 163 / AARON / M 2 I79 / N I93; lines 11523-11608 confidence: medium
Stephen's saying about the Torah and angels is interpreted as a form and foreshadowing of the heavenly and free Jerusalem, habitation of the Most High, whose situation and construction are incomprehensible to mortal heart.
The Tabernacle of the Church and the Church of the Gentiles are explicitly called similitudes of the Jerusalem in the heavens, the habitation of the Most High.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) M 2 I79 / N I93 / N 2 195 / PLATE; lines 11829-11994 confidence: high
Elijah is cited as prophesying a new covenant; Joel says the heavenly Emmanuel will deliver his fashioned work from the Devil and devils; David says the God of gods will show himself in Zion and that a man is born there.
The passage repeatedly names Zion and Jerusalem as places of divine appearance, birth or sending of the savior, removal of sin, dwelling, and the going forth of the Law.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) M 2 I79 / N I93 / N 2 195 / PLATE; lines 12161-12315 confidence: high
Micah is cited saying a new covenant will appear on the mountain of God; many nations will go up to learn God’s way and walk in it.
The passage states that a new covenant appears on the mountain of God and that many nations go up there to learn God’s way.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / K I4S / K 2 147 / ISRAEL; lines 10171-10267 confidence: medium
The kingdom of David, son of Solomon king of Israel, is renewed in the capital city, in Mount Makeda, in the House of Zion, when the Law is first established by the King of Ethiopia.
The renewed kingdom is centered in Mount Makeda, in the House of Zion, followed by an enumeration of the kingdom's boundaries and enduring dominion.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / K I4S / K 2 147 / ISRAEL; lines 9839-9945 confidence: high
The Queen says the Lord has given them seed in Zion and habitation in Jerusalem, granted them a portion with the chosen seed of Jacob, and made Ethiopia and surrounding nations beneficiaries; she contrasts others being set down with her people being honored and loved.
The Queen claims that the Lord has given seed in Zion, habitation in Jerusalem, and a portion with the chosen seed of Jacob, resulting in honor for Ethiopia and those who follow its ways.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / O 2 211 / THEIR PERSONS / P 225; lines 13067-13143 confidence: high
Justinus of Rome and Kaleb of Ethiopia meet in Jerusalem; an Archbishop prepares offerings; the kings make offerings, establish Faith in love, exchange gifts and peace, and divide the earth from Jerusalem.
The kings of Rome and Ethiopia meet at Jerusalem, make offerings, establish faith in love, exchange gifts and peace, and divide the earth from Jerusalem.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / O 2 211 / THEIR PERSONS / P 225; lines 13067-13143 confidence: high
God is said to have given the King of Ethiopia more glory, grace, and majesty than other kings because of Zion, the Tabernacle of the Law of God, heavenly Zion.
The passage says God gave the King of Ethiopia more glory, grace, and majesty than all other kings because of Zion, the Tabernacle of the Law of God, heavenly Zion.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / HER OWN COUNTRY / COUNTRY / PLATE VII I; lines 5483-5598 confidence: medium
The son says he will honor the Tabernacle of the God of Israel and asks for a portion of the fringe of Zion’s covering to worship it with his mother and subjects.
Zion/the Tabernacle is treated as a focal source of glory, worship, prayer, blessing, divine dwelling, and dynastic remembrance, even for the son who wishes to leave Jerusalem.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 67-179 confidence: high
Isaac believed that lawful Ethiopian kings descended from Solomon, that Menyelek brought the Ark of the Covenant from Jerusalem to Aksum, and that God transferred His earthly abode from Jerusalem to Aksum.
Isaac is said to believe that God transferred His place of abode on earth from Jerusalem to Aksum, Ethiopia's ecclesiastical and political capital.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2354-2474 confidence: medium
The contents description says the book opens with the Three Hundred and Eighteen Orthodox Fathers, the children of Adam, and the statement that the Trinity lived in Zion, the Tabernacle of the Law of God, before anything else was made.
The contents summary identifies Zion, the Tabernacle of the Law of God, as the place where the Trinity lived before anything else was made.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3318-3445 confidence: medium
God is declared by Moses' mouth to be everywhere, filling and supporting all things, above the Seven Heavens and beneath the deepest darkness. Christ is identified as Beginning, Maker, Creator, Light of Light, God of God, Refuge, Feeder, and Director. The Ark or Tabernacle, altar horns, tomb of Christ, and altar offering receive symbolic interpretation.
God is described as everywhere and in everything, above the Seven Heavens and beneath the deepest darkness, sustaining and balancing all creation.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3447-3505 confidence: high
At the Second Coming, the Tabernacle of the Law returns to Mount Zion in Jerusalem and is opened; the Jews are made to look upon the Words of the Law, the pot of manna, and Aaron’s rod.
At the Second Coming, the Tabernacle of the Law is said to return to Mount Zion in Jerusalem and be opened.
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zoroastrian
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER III, 17-27. 19 / Chapter IV. / CHAPTER IV, I-V, I. 2 1 / Chapter V.; lines 3843-3917 confidence: high
Mount Alburn or Alburs is around the world and around Mount Terak, which is the middle of the world; the sun’s revolution is like a moat around the world and turns back because of the enclosure of Alburs around Terak.
Mount Alburs is said to be around the world and around Terak, while Terak is called the middle of the world and serves as the place behind which luminaries return.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter IX. / CHAPTER VIII, 3-X, I. 31 / Chapter X. / Chapter XI.; lines 4315-4340 confidence: medium
The place was converted into seven portions: a middle portion as much as one-half, with six portions around; the six together are as much as Khvaniras.
The passage presents a cosmographic arrangement in which the whole place is divided into seven portions, with one middle portion and six portions around it.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter VII. / CHAPTER VII, 2-IO. 27 / CHAPTER VII, I I -VIII, 2. 29 / Chapter VIII.; lines 4189-4230 confidence: medium
The mountains come up from the earth like a tree grown to the clouds with its root to the bottom, and their roots pass from one to another in mutual connection.
A great mountain is called the knot of lands, and the mountains are arranged in mutual connection.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER VIII, 3-X, I. 31 / Chapter X. / Chapter XI. / CHAPTER X, 2 -XI, 5. 33; lines 4343-4390 confidence: high
The passage applies keshvar to the regions and lists the seven: Savah east, Arzah west, Fradafafsh and Vidadafsh south, Vorubarst and Vorugarst north, and Khvaniras in the middle.
Khvaniras is placed in the middle of the seven regions and is described as the place where benefits, heroes, religion, and Soshyans are especially located or originate.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XI. / CHAPTER X, 2 -XI, 5. 33 / Chapter XII. / CHAPTER XII, 1-6. 35; lines 4429-4516 confidence: high
Daka-i-Daitik is the judicial peak in the middle of the world, a hundred men high; the Chinvar bridge stands there, and account is taken of the soul.
Daka-i-Daitik is in the middle of the world, bears the Chinvar bridge, and is where account is taken of the soul.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAD-SPARAM, I, 4-1 4. I 57 / SELECTIONS OF ZAD-SPARAM, I, 1 5-24. 1 59 / SELECTIONS OF ZAZ)-SPARAM, I, 25- II, 6. 161 / Chapter II.; lines 10028-10113 confidence: medium
Aharman comes to a single-rooted, branchless, barkless, juicy, sweet tree near the middle of the earth that preserves the strength of all kinds of trees; it becomes withered.
A single-rooted tree near the middle of the earth, preserving the strength of all kinds of trees, withers when Aharman reaches it.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAZ)-SPARAM, V, 5-VI, 7. 1 69 / SELECTIONS OF ZAD-SPARAM, VI, 8-1 7. I7I / Chapter VII. / SELECTIONS OF ZAD-SPARAM, VII, 2-12. I75; lines 10623-10666 confidence: high
The middle region is Khvaniras, Pars is its centre, and the six regions are like a coronet around it.
Khvaniras is identified as the middle region, Pars is its centre, and six other regions are arranged around it like a coronet.
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The Zend-Avesta, Part I: The Vendidad FARGARD XX. 221 / FARGARD XXI. / VII, 59)- / FARGARD XXI. 2 25; lines 15506-15602 confidence: medium
The swift-horsed sun is commanded to rise above Hara Berezaiti and produce light for the world, along the path made by Mazda and the gods, the watery way they opened; a clause about a man rising to Garo-nmanem is marked doubtful.
Sun and moon rise above Hara Berezaiti, and the note says light and waters are connected with Hara Berezaiti or Alborz, which surrounds the earth and from which waters return and descend.
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The Zend-Avesta, Part I: The Vendidad I08 VENDIDAD. / FARGARD VIII. 1 09 / VIII. / FARGARD VIII. I I 3; lines 10193-10280 confidence: medium
The note explains the Daityo-gatu as the proper abode or Bahram fire, a sacred centre to which earthly fire longs to return; it also says greater merit comes from freeing more defiled fire from worldly uses.
The explanatory note calls the Daityo-gatu a sacred centre and says every earthly fire longs to return there and be united again with its native abode.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis COS YAST. I I 7 / MIHIR VAST. I 19 / MIHIR VAST. 121 / MIHIR YAST. 123; lines 6122-6219 confidence: medium
The note says the earth is divided into seven Karshvares separated by seas and mountains impassable to men, and that the central Karshvare is the only one inhabited by man, citing Bundahishn XI, 3.
The supplied note says the earth is divided into seven Karshvares and that the central Karshvare is the only one inhabited by man.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis RASHN VAST. I7I / VIII. / RASIIN VAST. 173 / XIII.; lines 8552-8582 confidence: medium
“Hara Berezaiti, the bright mountain around which the many (stars) revolve”
The many stars are said to revolve around Hara Berezaiti.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis RASHN YA5'T. 1 69 / RASHN VAST. I7I / VIII. / RASIIN VAST. 173; lines 8486-8549 confidence: medium
Rashnu is invoked whether he is on the tree of the eagle in the middle of the sea Vouru-Kasha; the tree is called a tree of good, powerful, and all remedies, and the seeds of all plants rest on it.
The tree of the eagle stands in the middle of Vouru-Kasha and holds the seeds of all plants; it is also described as a tree of remedies.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VI5TASP VAST. 341 / VI5TASP YAST. 343 / NYAYI5. / NYAYI5.; lines 16550-16755 confidence: medium
The prayer sacrifices to Tishtrya, Tishtrya’s rains, the star Vanant, the sky, boundless Time, Time of the long Period, Wind, Arista, the good law, the way of content, golden instruments, and Mount Saokanta.
Mount Saokanta is named among sacrificial recipients, and a note describes a golden tube from the root of the earth through which water rises to the heavens and returns as dew.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VIII. / MIHIR YA5T. I 27 / I30 YA5TS AND SIROZAHS. / MIHIR VAST. 131; lines 6513-6589 confidence: high
Ahura Mazda built Mithra a dwelling on Hara Berezaiti, the bright mountain around which many stars revolve; night, darkness, harmful winds, deathful sickness, Daeva-made uncleanness, and clouds do not reach it.
Mithra’s dwelling is on Hara Berezaiti, a bright mountain around which many stars revolve, and from which he surveys the whole material world.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XIII. / XVII. / RASHN YAST. I 75 / XVIII.; lines 8584-8627 confidence: medium
Rashnu is addressed as possibly on the highest Hukairya with deep golden precipices; the river Ardvi Sura Anahita leaps from a height a thousand times that of a man; Rashnu is invoked and his friendship toward the prepared var is requested.
The Taera of height Haraiti is described as the point around which the stars, moon, and sun revolve; Hukairya is also described as a lofty place with golden precipices.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXIII. / XXIV. / FARVARDIN YAST. / FARVARDIN YAST. 205; lines 9933-10022 confidence: high
The same relative clause describes taking a bound feminine figure from the hands of the Hunus and establishing her in the middle of the world as holy, high-ruling, stable, and abundant in cattle and pastures.
Daena/the religion is bound, taken from the Hunus, and established to sit in the middle of the world as high-ruling and stable.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD YAST. 3OI / ZAMYAD YAST. 303 / XIII. / ZAMYAD YAST. 305; lines 14648-14838 confidence: medium
Vishtaspa drives the Druj before him, makes wide room for the holy religion, becomes arm and support of the law of Ahura and Zarathustra, takes a bound feminine figure or entity from the Hunus, establishes her in the middle [of the world], and conquers named enemies.
Vishtaspa takes a bound feminine figure or entity from the Hunus and establishes her to sit in the middle [of the world], high ruling and never falling back.
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confucian
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The Analects of Confucius The Analects of Confucius / THE CHINESE CLASSICS / IN FIVE VOLUMES / BOOK II. WEI CHANG.; lines 185-286 confidence: medium
The Master says government by virtue is like the north polar star, which keeps its place while all the stars turn toward it.
The passage explicitly compares government by virtue to the north polar star, fixed while all stars turn toward it.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius BOOK XII. YEN YUAN / REALIZED: A CONVERSATION WITH / ACTERISTIC OF PERFECT VIRTUE: A / ABOUT THE WAYS OF HIS BROTHER.; lines 9423-9500 confidence: medium
The commentary says the phrase “four seas” appears in the Shu-ching, Shih-ching, and Li Chi; it describes an ancient idea of a central habitable country bordered by four seas and notes that Great Yu was represented as making the four seas into ditches to drain inundating waters from the Middle Kingdom.
The commentary describes an ancient conception of a central habitable tract bordered north, south, east, and west by four seas or oceans.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius / BOOK I. HSIO R / BOOK II. WEI CHANG; lines 824-1025 confidence: high
"government by means of his virtue" is compared to "the north polar star, which keeps its place" while other stars turn toward it.
The passage explicitly compares virtue-based government to the north polar star, which remains fixed while other stars turn toward it.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) APPENDIX, TO BOCK UL / DEGREES, / SELF. / BOOK IV. THE YUEH LING; lines 11245-11373 confidence: low
The commentary describes nine halls or apartments: directional Grand Fanes to the east, west, north, and south, a central Grand Apartment, and a monthly royal circuit through these spaces with a central season between summer and autumn.
The commentary presents a nine-part Hall of Distinction with east, west, north, south, and central spaces, and describes the king moving through this structure by month.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) BOOK IV. THE YUEH LING / SUPPLEMENTARY SECTION. / Part TL / BOOK V. THE QUESTIONS OF 3ANG-3ZE1; lines 16627-16759 confidence: medium
Prayer officers, ministers, elders, sorcerers, recorders, diviners, blind musicians, and helpers are arranged around the king, who is in the center and maintains correctness.
The king is placed in the center of an arrangement of ritual and administrative specialists and maintains what is correct.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) Book XLV. Purine Tf. / Book XLVI. SAnc FO SZE AIH. / Part IV. / Part V.; lines 4063-4198 confidence: medium
On the march the Red Bird is in front, the Dark Warrior behind, the Azure Dragon left, the White Tiger right, and the Pointer of the Northern Bushel is raised in the center of the host to excite and direct the troops.
The host is arranged with four directional animal or celestial emblems and a Northern Bushel marker at the center.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) DEGREES, / SELF. / BOOK IV. THE YUEH LING / SUPPLEMENTARY SECTION.; lines 12381-12530 confidence: medium
Supplementary earth section: earth is placed in the middle; days, Hwang Ti, Hau-tha, creature type, musical note, number five, sweet taste, fragrant smell, middle-court sacrifice, and heart of the victim are assigned.
Earth is explicitly placed in the middle and the commentary makes it the fifth element connecting directions, seasons, and the other elements.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) SECT. II. PT. II. THE THAN KUNG. IOI / APPENDIX, TO BOCK UL / DEGREES, / SELF.; lines 10179-10320 confidence: low
A note identifies the fifth mountain as the central Mount Sung in Ho-nan and names four rivers: Kiang, Hwai, Ho, and At.
The note identifies Mount Sung as the mountain of the centre and lists four rivers in the same opening ritual-geographic context.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) SECT. II. PT. II. THE THAN KUNG. IOI / APPENDIX, TO BOCK UL / DEGREES, / SELF.; lines 9586-9729 confidence: medium
Within the domain of the son of Heaven are 93 states; famous hills and great meres are not assigned, while remaining ground endows officers or remains unoccupied.
The passage organizes land around the thousand-li domain of the son of Heaven, then describes outer territories, provinces, and a left-right division of all under the sky.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) SUPPLEMENTARY SECTION. / Part TL / BOOK V. THE QUESTIONS OF 3ANG-3ZE1 / SECT, II. THE KIAO THEH SANG. A353; lines 18783-18930 confidence: medium
Tripods and meat-stands are odd in number; tall dishes of wood and bamboo are even; the yellow-eyed vase is most valued, contains spirit with fragrant herbs, and is linked with yellow earth, center, and pure bright energy.
The valued vase has yellow eyes; yellow is explained as earth's color occupying the central place, while the eye displays pure and brilliant energy.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) Book VHI. The Charge to the Count of Wei. / Book XI. The Timber of the Rottlera. / Book XIII. The Announcement concerning Lo. / BOOK XIII. THE ANNOUNCEMENT CONCERNING LO. IQI; lines 8300-8427 confidence: low
The young son is told to avoid partiality; its consequence is compared to a spark that becomes an unextinguishable fire. He is instructed to take officers from Aau to the new city and establish merit and public manners.
Lo is described as the new city and settlement, and the duke says government administered in this central spot will conduct all the states to repose.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) Book VI. The Metal-bound Coffer. / Book VII. The Great Announcement. / Book VHI. The Charge to the Count of Wei. / Book XI. The Timber of the Rottlera.; lines 8019-8114 confidence: medium
The king is called to the centre of the land as vice-gerent of God; after the great city is built, Tan says he may be mate of Heaven, sacrifice above and beneath, and govern from the central spot.
The new great city is described as the centre of the land and the central spot from which the king sacrifices and governs.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) Book XI. The Timber of the Rottlera. / Book XIII. The Announcement concerning Lo. / BOOK XIII. THE ANNOUNCEMENT CONCERNING LO. IQI / Book XIV. The Numerous Officers.; lines 8613-8661 confidence: medium
The king tells the officers of Yin that he has not put them to death, reiterates his charge, and says he built the great city at Lo as a central place for guests from the four quarters and for their obedient service.
Lo is described as a great city built because there was no central place to receive guests from the four quarters.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) C C 2 / DECADE I. / THE PRAISE OF KINGS WAN AND WU : HOW THE FORMER DISPLAYED HIS / RESPONSIVE TO THE LAST : THE UNCLES AND BRETHREN OF THE KING; lines 16840-16960 confidence: medium
The sovereign has filial and virtuous helpers who lead him, act as wings, and make him a pattern to the four quarters.
The poem and reform stanza use the center and the four quarters as the spatial frame for royal patterning, guidance, repose, and reform.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) DECADE I. / DECADE I. / C C 2 / DECADE I.; lines 16264-16394 confidence: medium
He settles by the Wei, described as “The centre of all the states” and “The resort of the lower people.”
King Wan’s settled site by the Wei is explicitly called the centre of all the states and the resort of the lower people.
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The Sayings of Confucius EDITORIAL NOTE / INTRODUCTION / LIST OF THE PRINCIPAL DISCIPLES / GOVERNMENT AND PUBLIC AFFAIRS; lines 812-915 confidence: medium
"A virtuous ruler is like the Pole-star, which keeps its place, while all the other stars do homage to it."
The passage likens a virtuous ruler to the fixed Pole-star receiving homage from the other stars.
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germanic
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Beowulf: An Anglo-Saxon Epic Poem SCYLD'S SUCCESSORS.--HROTHGAR'S GREAT MEAD-HALL. / GRENDEL THE MURDERER. / BEOWULF GOES TO HROTHGAR'S ASSISTANCE. / THE GEATS REACH HEOROT.; lines 1443-1564 confidence: low
The heroes see "the great palace, / The well-fashioned wassail-hall wondrous and gleaming," the most widely reputed hall under heaven, whose lustre enlightened many lands.
Heorot is described as a wondrous, gleaming hall, widest reputed among halls under heaven, whose lustre enlightens many lands.
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Teutonic Mythology, Volume 1 FIGUEK 387 / AFFLICTED. UNBORN. 389 / NURSED BY ANIMALS. 301 / HORSES, AGE. 393; lines 19248-19336 confidence: medium
The passage relates highways and conspicuous columns to Herculis columnae, Irmansuli, and Roland-pillars; compares Charles/Wuotan and Roland/Donar; describes Thore lang at Skeningen as a giant or hero figure formerly receiving idolatry; and compares a Bavais column associated with King Bavo and seven roads.
The passage connects conspicuous columns with roads leading to them and describes the Bavais column as having seven roads branch from it.
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Teutonic Mythology, Volume 1 ISCIO. IKMINO. 351 / IRMIKO, IRMIN. -353 / IRMIN. 355 / IKMIX. IRING. 3G1; lines 17673-17762 confidence: low
Four roads are said to branch from Irminsul; Eriksgata extends in four directions; English tradition also knows four highways with mythic titles, with only one called Ermingestret.
Four roads are said to branch from Irminsul, and Eriksgata extends in four directions, with parallel four-highway traditions in England.
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Teutonic Mythology, Volume 1 THUNAR. 187 / THUNAR. ISO / THUNAR, 191 / EOR. 201; lines 9989-10087 confidence: high
The passage says ancient thought “placed the earth in the centre of the world, not among the planets,” and therefore earth could not name a weekday.
The passage states that ancient thought placed the earth in the centre of the world rather than among the planets.
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Teutonic Mythology, Volume 2 ENT. GIGANT. RISO. 525 / VOL. II. H / VOL. II. I / CREATION. 559; lines 5919-6032 confidence: medium
The sons of Borr drag Ymir’s body into the middle of Ginnungagap and make sea and water from blood, earth from flesh, mountains from bones, rocks from teeth and broken bones, sky from skull, and lights from sparks of Muspellsheim.
Ymir’s body is placed in the middle of Ginnungagap; Midgard is made from his brows to guard the inland earth, while giants dwell by the encircling sea.
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Teutonic Mythology, Volume 2 MUSPILLI. / MUSPILLI. RAGNA-ROK. 813 / END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817; lines 17919-18006 confidence: high
After ordering heaven and earth, creating Ask and Embla, and appointing Midgard for humanity, the gods establish Asgard as their dwelling-place in the center of the world.
Asgard is established by the gods in the center of the world as their dwelling-place.
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Teutonic Mythology, Volume 2 TIME. 791 / VOL. II. A A / WORLD. 793 / WORLD. 795; lines 16839-16927 confidence: high
The Old Norse system is said to suppose the world-tree Yggdrasil, the greatest and holiest ash, linking heaven, earth, and hell, with branches through the world and beyond heaven.
Yggdrasil is explicitly described as a greatest and holiest ash linking heaven, earth, and hell, with branches reaching beyond heaven and roots extending to multiple realms.
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Teutonic Mythology, Volume 2 VOL. II. A A / WORLD. 793 / WORLD. 795 / WOELD-TREE. 797; lines 16939-17046 confidence: high
The passage says the Eddic tree suggested the tree of the Cross; the Wartburg riddle describes a noble garden tree with roots reaching hell, a summit at God’s throne, branches clasping the world, and singing birds.
The Wartburg riddle, Otfried passage, and Latin exposition all map a tree or Cross onto vertical and horizontal cosmic regions.
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Teutonic Mythology, Volume 2 WORLD. 793 / WORLD. 795 / WOELD-TREE. 797 / WOELD-TREE. 799; lines 17049-17137 confidence: high
Irminsul is called an “altissima, universalis columna, quasi sustinens omnia” and is said to be nearly allied to Yggdrasil; Yggdrasil extends roots and boughs in three directions, while highways branch from Irminsul.
Yggdrasil is associated with roots and boughs extending in three directions and with a partition of the world.
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Teutonic Mythology, Volume 2 WORLD. 793 / WORLD. 795 / WOELD-TREE. 797 / WOELD-TREE. 799; lines 17049-17137 confidence: medium
Irminsul is called an “altissima, universalis columna, quasi sustinens omnia” and is said to be nearly allied to Yggdrasil; Yggdrasil extends roots and boughs in three directions, while highways branch from Irminsul.
Irminsul is described as a universal column sustaining all things, with roads branching from it, and pillars are proposed as markers of celestial and terrestrial directions from a center.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 23208-23374 confidence: medium
“navel-stone, omphalos 806.”
The index lists “navel-stone, omphalos.”
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Teutonic Mythology, Volume 4 INDEX. / INDEX. / INDEX. / INDEX.; lines 33565-33766 confidence: medium
"navel-stone, omphalos"
The index glosses navel-stone as omphalos.
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Teutonic Mythology, Volume 4 SPELLS AND CHARMS. 1695 / SPELLS AND CHARMS. 1097 / PREFACE. 1699 / PREFACE.; lines 20830-20902 confidence: medium
The passage lists Greek/Germanic and Roman/Germanic parallels, including Meleager/Norna-gestr, mesog-/middil-gard, omphalos/dille-stein, Cerberus/hell-hound, kerykeion/wishing-rod, sieve-turning, dislocation-spells, and lustration of highways.
The passage lists Greek omphalos and German dille-stein among ideas that are closely allied.
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Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1529 / SUMMER AND WINTER. 1531 / TIME AND WORLD. 1533 / TIME AND WORLD. 1535; lines 12689-12785 confidence: high
The centre of the world is said to contain an old stone with a measuring chain beneath it, compared with a navel-stone.
An old stone and measuring chain are placed at the centre of the world, and the passage compares it with a navel-stone.
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Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1531 / TIME AND WORLD. 1533 / TIME AND WORLD. 1535 / TIME AND WOELD. 1537; lines 12788-12882 confidence: medium
Seth looks in at Paradise, sees a spring that divides into Pison, Gihon, Tigris, and Euphrates; at the Euphrates source stands a withered tree with a coiled serpent, roots into hell, and a newborn babe in its crown.
The tree stands at the source of a Paradise river, has roots running down into hell, and bears figures at its trunk and crown.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1533 / TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539; lines 12885-12976 confidence: high
The Delphian navel is treated as earth's centre, Zeus locates it by sending eagles or ravens, Irish tradition has an earth-navel stone, and hell-ground or bottom-stones are cited.
The Delphian navel is called earth's centre; Irish tradition is said to have earth's navel as a stone, and bottom-stones are also cited.
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jewish pseudepigrapha
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1428-1534 confidence: high
Enoch comes to a place burning day and night with seven mountains of magnificent stones; the middle mountain reaches to heaven like God's throne, with alabaster and sapphire, and beyond them is the end of the great earth where the heavens are completed.
The seven mountains include a middle one that reaches to heaven like the throne of God and has alabaster and sapphire features.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1644-1757 confidence: medium
Enoch sees seven magnificent mountains with ravines; the seventh is central, tallest, throne-like, encircled by fragrant trees, and includes a unique non-withering fragrant tree with date-like fruit.
The seventh mountain stands in the midst of the other mountains, exceeds them in height, resembles a throne, and is explained as the throne of the Holy Great One.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 3118-3263 confidence: medium
Enoch's spirit is translated into the heaven of heavens, where he sees a crystal-like structure with tongues of living fire between the crystals.
The heaven of heavens contains a crystal and fire structure, living fire streams, and throne guardians surrounding the throne of glory.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 539-620 confidence: high
Angels show Enoch seven magnificent mountains, one bearing the throne of God; he also sees the Tree of Life for the holy and righteous after Judgement, then Jerusalem as the blessed place at the earth’s center and an accursed valley.
Enoch comes back to the center of the earth and sees Jerusalem as the blessed place along with an accursed valley.
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The Book of Jubilees, or, The Little Genesis CHAPTER I. 1-9 3 / CHAPTER II. 10-17 5 / CHAPTER I. 18-26 7 / CHAPTER I. 27-29 9; lines 4283-4447 confidence: medium
The fragment says the children of Jacob are connected with a king on Mount Zion for eternity and adds that Zion and Jerusalem will be holy.
The future sanctuary of the Lord is placed in Jerusalem on Mount Zion, and Zion and Jerusalem are described as holy.
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The Book of Jubilees, or, The Little Genesis CHAPTER IV. 10-15 33 / CHAPTER IV. 15, 16 35 / CHAPTER IV. 17, 18 37 / CHAPTER IV. 19-26; lines 7249-7438 confidence: high
"the Lord has four places on the earth, the Garden of Eden, and the Mount of the East, and ... Mount Sinai, and Mount Zion"; Zion will be sanctified in the new creation for the earth’s sanctification.
The Lord’s four places include multiple mountains, and Zion is said to sanctify the earth from guilt and uncleanness in the new creation.
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The Book of Jubilees, or, The Little Genesis CHAPTER VII. 22-31 63 / CHAPTER VII. 32-39 65 / CHAPTER VIII. 1-7 / CHAPTER VIII. 8-12; lines 9979-10148 confidence: medium
The writing gives “Shem’s lot the middle of the earth” as an inheritance for Shem and his sons, beginning from the mountain range of Rafi and a water source connected with the river Tina.
Shem’s lot is called the middle of the earth, and the editorial note connects this phrase with Palestine as the earth’s navel or omphalos.
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The Book of Jubilees, or, The Little Genesis CHAPTER VII. 32-39 65 / CHAPTER VIII. 1-7 / CHAPTER VIII. 8-12 / CHAPTER VIII. 13-19 71; lines 10194-10361 confidence: high
Noah knows Eden as holy of holies and the Lord’s dwelling, Sinai as the desert’s centre, and Zion as the navel-centre of the earth; the three are holy places facing each other.
Eden, Sinai, and Zion are identified as holy places; Sinai is the centre of the desert, and Zion is the centre of the navel of the earth.
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The Book of Jubilees, or, The Little Genesis CHAPTER VIII. 1-7 / CHAPTER VIII. 8-12 / CHAPTER VIII. 13-19 71 / CHAPTER VIII. 20-25 73; lines 10364-10546 confidence: low
Ham’s second portion extends beyond the Gihon south/right of the Garden, to mountains of fire, western seas, Gadir, the great sea, and back along the Gihon to the Garden; it is for Ham and his sons forever.
Ham’s portion is described in relation to the right or south of the Garden of Eden and returns to that side of the Garden as a boundary point.
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The Book of Jubilees, or, The Little Genesis CHAPTER VIII. 20-25 73 / CHAPTER IX. 4-14 77 / CHAPTER X. 6-17 81 / CHAPTER X. 18-25 83; lines 11418-11453 confidence: medium
The Clementine Recognitions citation says Shem received the habitation lot in the middle of the earth, where the region of Judaea is, while other brothers received other regions.
The Clementine Recognitions citation places Shem’s lot in the middle of the earth and identifies Judaea within it.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLVIII. 2-13 251 / CHAPTERS XLVIII. 14-XLIX. 5 253 / CHAPTER XLIX. 6-13 255 / CHAPTER XLIX. 14-22 257; lines 24253-24397 confidence: high
Passover is to be celebrated before the Lord at the tabernacle or house; blood is placed on the altar threshold, fat on altar fire, roasted flesh eaten in the sanctified court, and celebration elsewhere is forbidden.
The rite is restricted to the tabernacle or house of the Lord and includes slaughter, blood, fat, altar fire, roasted flesh, and oblations.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163 / CHAPTERS XXVI. 32-XXVII. 6 165 / CHAPTER XXVII. 7-24 167; lines 17881-17972 confidence: high
Jacob awakens and says the place is the house of the Lord; he also says it is "the house of God" and "the gate of heaven."
After the dream, Jacob declares the place to be the house of the Lord, the house of God, and the gate of heaven.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11; lines 1860-1963 confidence: high
Circumcision marks Israel as the Lord's and is shared with two chief angelic orders; Israel observes Sabbath with God and angels; world renewal is linked to Jacob, Zion, God's sanctuary, and the Messianic kingdom.
The world's destiny is said to be bound up with Israel; renewal is linked to the creation of the true man Jacob and the final establishment of God's sanctuary on Zion and the Messianic kingdom.
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nahua maya inca
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11050-11295 confidence: high
Cuzco is glossed as 'Navel of the Universe,' described as the ancient capital of the Incas, a culture-centre, and founded by the sun-god; the Coricancha at Cuzco is also listed.
Cuzco is glossed as 'Navel of the Universe' and described as the ancient Inca capital, a culture-centre, and a city founded by the sun-god.
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 12294-12503 confidence: medium
Teotihuacan: sacred city of the Toltecs; fiend at the convention; Mecca of the Nahua races; architectural remains; rebuilt by Xolotl, Chichimec king.
Teotihuacan is called a sacred city of the Toltecs and the Mecca of the Nahua races.
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 12505-12706 confidence: medium
Lake Titicaca is linked with Manco Ccapac and Mama Oullo Huaca descending to earth nearby and with Peruvian belief that men and animals were created there.
The Titicaca entries associate the lake with the creation of men and animals, and the island with a sacred rock, sun-worship, and pilgrimage.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 4851-4955 confidence: medium
The Itzaes are described as warrior founders of Chichen-Itza; the Tutul Xius are said to have come from western Maya states, founded Ziyan Caan on Lake Bacalar, then migrated north to Chichen-Itza, later called the sacred city of the Maya.
The passage describes Chichen-Itza as sacred and Itzamal as having the chief shrine of the country, with roads radiating or linking people to temples and shrines.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 5367-5476 confidence: medium
The Bacabs are genii upholding the heavens in the four sky quarters; Kan, Muluc, Ix, and Cauac represent east, north, west, and south with colours yellow, white, black, and red.
The Bacabs uphold the heavens in four sky quarters, with colours and directions, and the passage connects fourfold directionality with rain emanating from compass points.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 5920-6034 confidence: medium
Itzamna's chief temple stood on a lofty pyramid with four roads to Tabasco, Guatemala, Chiapas, and Cozumel. The halt, maimed, blind, and dead were brought for succour and resurrection through Kab-ul, the Miraculous Hand. Spaniards found the Maya cross at Cozumel and interpreted it through a St. Thomas tradition.
Itzamna's pyramid temple has four roads radiating from it toward major destinations, including the sacred isle of Cozumel.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 7927-8033 confidence: medium
The Quichua-Aymara are said to have settled more permanently on the shores of Lake Titicaca, where traditions say they advanced in civilisation; the sun emerged from a sacred rock there; the llama and paco were domesticated, agriculture began or was perfected, and irrigation and terrace-building were invented.
At Lake Titicaca, tradition says the sun emerged from a sacred rock, and the passage associates the same region with domestication, agriculture, irrigation, and terrace-building.
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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 8035-8109 confidence: high
The heavenly pair comes near Lake Titicaca with a golden wedge that will sink at their appointed mission site; it disappears at Cuzco, whose name is glossed as “Navel” or “Hub of the Universe.”
A golden wedge marks the place for the mission by sinking at Cuzco, and Cuzco is glossed as “Navel” or “Hub of the Universe” and treated as a culture-centre where the city foundations are laid.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 9341-9419 confidence: medium
At Lake Titicaca, Peruvians believed the creator fashioned earth’s inhabitants, animals and humans; the Collao called the lake Mamacota, Mother-water, because it supplied food.
Lake Titicaca is the place where the creator is believed to have fashioned humans and animals, making the district sacrosanct.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 9709-9781 confidence: medium
The Rock of Titicaca is called the renowned place of the sun's origin and an important centre of his worship; the passage says the worship originated there at an extremely remote date.
Titicaca is described as the place of the sun's origin, a natural centre of sun worship, and the cardinal shrine of the sun.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 1262-1358 confidence: low
Teotihuacan is described as the religious center of the Nahua races, near the sun and moon teocallis and extensive burying grounds where the devout of Anahuac were interred in hope of entrance into the paradise of the sun.
Teotihuacan is called the religious center of the Nahua races and later the focus of the Nahua national religion.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 1640-1737 confidence: low
The passage orients major Nahua places: Tenochtitlan on an island in Lake Tezcuco, Tezcuco to the north-east, Teotihuacan as sacred city of the gods, Tlaxcallan to the south-east, and Cholula and Tula to the north.
The passage identifies Teotihuacan as the sacred city of the gods and Cholula as a sacred city within a map of Nahua geography.
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The Myths of Mexico & Peru LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS; lines 3806-3893 confidence: medium
The deer deities raise a high cliff over the water, build palaces, lay a copper axe edge upward on the summit, and the heavens rest on it at the Place where the Heavens Stood.
The deer deities raise a high cliff over the water, place a copper axe on its summit, and the heavens rest on the axe at the Place where the Heavens Stood.
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comparative
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2796-2885 confidence: high
The ruler’s person is described as the “dynamical centre of the universe,” and his smallest movement may disturb nature, so his life must be minutely regulated.
The ruler is called the dynamical centre of the universe and the point of support for the world’s balance; the Mikado’s immobility and crown are said to preserve peace.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2796-2885 confidence: high
Kings or priests in early society are described as supernatural or divine, as responsible for natural calamities, and as liable to punishment for negligence or guilt.
The ruler is described as a divine or supernatural person whose body is the dynamical center of the universe and whose acts can affect the balance of nature.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2796-2885 confidence: high
The Mikado formerly sat motionless on the throne with the imperial crown to preserve peace; movement or prolonged gaze was feared to bring disaster, and later the crown itself was placed on the throne as a palladium.
The Mikado's motionless enthronement is said to preserve peace and tranquillity, while movement or gaze toward the dominions is feared to bring war, famine, fire, or other disaster.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2887-2971 confidence: high
Kukulu at Shark Point near Cape Padron lives alone in a wood; he may not touch a woman, leave his house, or quit his chair, must sleep sitting, and is said to regulate wind, storms, and atmosphere.
Kukulu regulates wind, storms, and atmosphere; Chitomé sustains the earth; Frazer generalizes that rain, sunshine, wind, and the earth’s existence are attributed to such rulers.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2887-2971 confidence: high
Chitomé or Chitombé in Congo is regarded as a god on earth and all-powerful in heaven; he receives first-fruits, is protected by continence rules, and his natural death is believed to destroy the world and earth.
Chitomé’s natural death is said to entail world destruction, and Frazer generalizes that even slight irregularity by such a ruler may shake the earth or cause common catastrophe.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2887-2971 confidence: high
Kukulu of Shark Point near Cape Padron lives alone in a wood, may not touch a woman, leave his house, quit his chair, or lie down; if he lay down, wind and navigation would cease; he regulates storms and atmosphere.
The passage repeatedly links a priestly king or pontiff’s life and conduct to wind, atmosphere, crops, the earth, and the world’s continued existence.
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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 6236-6295 confidence: medium
“Thammuz is described as dwelling in the midst of a great tree at the centre of the earth.”
A hymn fragment is cited in which Thammuz dwells in a great tree at the centre of the earth.
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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 6236-6295 confidence: medium
Thammuz is described as dwelling in "a great tree at the centre of the earth."
The passage cites a hymn fragment describing Thammuz as dwelling in a great tree at the centre of the earth.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2065-2121 confidence: medium
The chief Swedish event is setting up a tall stripped spruce-pine May-pole, decorated with leaves, flowers, cloth, gilt eggshells, hoops or crosspieces, and topped by a vane or flag; village maidens decorate it and people dance around it in a ring.
The decorated May-pole or tree is raised publicly, people flock to it, and communal dances occur around it.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2715-2793 confidence: low
The sacred grove on the Alban Mountain is said to have been an object of common reverence and care among the petty tribes of the Latin League.
The sacred grove on the Alban Mountain is described as an object of common reverence and care for Latin peoples, and pilgrims are imagined turning toward it.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 3913-3971 confidence: medium
A richly dressed royal Inca messenger of the Sun, carrying a feathered and gold-ringed lance, runs from the fortress to the great square where a golden urn used for chicha sacrifice stands.
The action moves from the centre of the great square to four royal roads leading to the four quarters of the world.
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jewish christian
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Deuteronomy Chapter 9 / Chapter 10 / Chapter 11 / Chapter 12; lines 804-868 confidence: medium
Yahweh must not be worshiped in the same way; the people must seek the place Yahweh chooses for his name and habitation, bring offerings there, eat before Yahweh, and rejoice.
Offerings and worship are restricted to the place Yahweh chooses to put his name and habitation, with repeated warnings not to offer everywhere.
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Exodus Chapter 13 / Chapter 14 / Footnotes / Chapter 15; lines 900-958 confidence: medium
Yahweh leads the redeemed people toward a holy habitation; peoples including Philistia, Edom, Moab, and Canaan respond with trembling, dismay, or melting away until Yahweh’s people pass over.
The song expects Yahweh to bring and plant the people in the mountain of inheritance, the dwelling place and sanctuary established by Yahweh.
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Exodus Chapter 23 / Chapter 24 / Footnotes / Chapter 25; lines 1504-1588 confidence: medium
A pure-gold mercy seat with two hammered-gold cherubim is to be placed on the ark; Yahweh says he will meet and speak from above the mercy seat, between the cherubim.
Yahweh identifies the space above the mercy seat and between the two cherubim on the ark as the place where he will meet and speak commands to Moses.
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Exodus Footnotes / Chapter 2 / Footnotes / Chapter 3; lines 177-226 confidence: medium
Moses keeps Jethro’s flock and comes to Horeb, God’s mountain.
Moses comes to Horeb, called God’s mountain, where God calls him from the bush and the place is declared holy ground.
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Exodus Footnotes / Chapter 25 / Footnotes / Chapter 26; lines 1590-1670 confidence: medium
A blue, purple, scarlet, and fine linen veil with cherubim is hung on four pillars; the ark of the covenant is brought within the veil, which separates holy from most holy.
The veil explicitly separates the holy place from the most holy, with the ark and mercy seat inside the innermost area.
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Genesis Chapter 26 / Footnotes / Chapter 27 / Chapter 28; lines 1772-1816 confidence: medium
Jacob awakens, says Yahweh is in the place, and calls it “God’s house” and “the gate of heaven.”
Jacob identifies the dream place as God’s house and the gate of heaven, sets up a pillar, pours oil on it, and names the place Bethel.
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Genesis Genesis 1:1-5 confidence: medium
In the beginning, God created the heavens and the earth... God said, "Let there be light," and there was light.
Candidate motif from literal passage evidence.
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Genesis Genesis 28:10-17 confidence: medium
He dreamed and saw a stairway set upon the earth, and its top reached to heaven.
Candidate motif from literal passage evidence.
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Numbers Chapter 1 / Footnotes / Chapter 2 / Chapter 3; lines 258-346 confidence: low
Gershonite families number 7,500, encamp west of the tabernacle, have Eliasaph as prince, and receive duties involving the tabernacle, tent, covering, screens, hangings, and cords.
The tabernacle is surrounded by assigned Levitical and priestly encampments on west, south, north, and east, with service and guarding duties organized around it.
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Numbers Numbers / Chapter 1 / Footnotes / Chapter 2; lines 183-256 confidence: medium
The children of Israel shall encamp every man by his own standard, with the banners of their fathers' houses; they shall encamp around the Tent of Meeting at a distance.
The children of Israel are instructed to camp around the Tent of Meeting, and the Tent with the Levites travels in the middle of the camps.
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Numbers Numbers 9:15-23 confidence: low
The cloud covered the tabernacle... At the commandment of Yahweh they encamped, and at the commandment of Yahweh they traveled.
The tabernacle is the focal place over which the sign rests.
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malay
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Malay Magic CEREMONIAL ACCESSORIES / FISHING CEREMONIES / FISHING TABOOS / FISHING CEREMONIES; lines 17481-17587 confidence: low
The planting formula says the speaker's foot is planted in the heavens, the pole rests against the pillar of the firmament, God lets it down, Muhammad receives it, six fathoms extend left and right, and a family of three is asked to assist in maintenance, with granting by God.
The planting formula imagines the speaker's foot in the heavens and the pole resting against the pillar of the firmament while God and Muhammad act in the formula.
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Malay Magic EXHORTATION TO THE PERFORMERS / THEATRICAL EXHIBITIONS / CEREMONIAL / THEATRICAL EXHIBITIONS; lines 27436-27493 confidence: medium
With his head shrouded, the Pawang places his right thumb in the metal ring at the centre of the cross, called the Heart of the Earth, and works it round while reciting a charm.
The Pawang manipulates a ring at the centre of a cross explicitly called the Heart of the Earth while reciting a charm.
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Malay Magic Malay Magic / CHAPTER I / NAT URE / ORIGIN OF THE UNIVERSE; lines 147-255 confidence: high
God creates the pillar of the Ka'bah, called the Navel of the Earth; its growth is compared to a tree with four named branches extending to north, south, east, and west, the Four Corners of the World.
The Ka'bah pillar is named the Navel of the Earth and is described as tree-like, with four branches extending to the four directions and Four Corners of the World.
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Malay Magic Malay Magic / CHAPTER I / NAT URE; lines 101-144 confidence: high
The passage distinguishes mountains surrounding the earth from a great central mountain called Mahameru, Saguntang Maha Biru, or Saguntang-guntang, and says Malay stories identify it with Saguntang-guntang near Palembang in Sumatra.
The passage describes a great central mountain called Mahameru, Saguntang Maha Biru, or Saguntang-guntang.
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Malay Magic NAT URE / ORIGIN OF THE UNIVERSE / SHAPE OF THE EARTH / NATURE; lines 309-406 confidence: medium
“In the middle of the great ocean grows an immense tree, called Pauh Jangi”
Pauh Jangi grows in the middle of the great ocean; the note also describes a single sea-palm rising over an abyss and serving as the abode of Garuda or Rukh.
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Malay Magic ORIGIN OF THE UNIVERSE / SHAPE OF THE EARTH / NATURE / CAUSE OF THE TIDES; lines 409-476 confidence: medium
Pusat Tassek is described as the navel of the lake, a cavern inhabited by a vast crab; its return causes the tide’s flow and its departure causes the ebb.
The passage names Pusat Tassek/Pusat tasek as the Navel of the Lake or Seas and also locates the Pauh Janggi tree in the central whirlpool or Navel of the Seas.
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Malay Magic ORIGIN OF THE UNIVERSE / SHAPE OF THE EARTH / NATURE / CAUSE OF THE TIDES; lines 409-476 confidence: medium
The note identifies Pauh Janggi as the Malay name for the tree said in Malay fable to grow in the central whirlpool or Navel of the Seas.
Malay fable places the Pauh Janggi tree in the central whirlpool or Navel of the Seas, and some versions add a sunken bank and dragon guardians.
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Malay Magic SHAPE OF THE EARTH / NATURE / CAUSE OF THE TIDES / NATURE; lines 479-543 confidence: high
The ship reached “the great whirlpool which is called the Navel of the Seas.”
The Navel of the Seas is a named great whirlpool reached by Haji Batu’s ship and by the footnoted magic prince narrative.
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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
If Madu-Raya is identified with 'Toh Rimpun 'Alam, his abode is at the navel of the seas in the central whirlpool, Pusat Tasek; the Magic Tree Pauh Janggi springs from its center, with a roc or garuda on its boughs and a Gigantic Crab at its foot.
The conditional abode of Madu-Raya or 'Toh Rimpun 'Alam is placed at the navel of the seas within the central whirlpool.
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Malay Magic THE SPIRIT BOAT / LANCHANG CHARMS / THE TIGER SPIRIT / THE INVOCATION; lines 23802-23913 confidence: medium
“The vessel whose starting-place is the Navel of the Seas,” yaws toward “the Sea where the ‘Pauh Janggi’ grows”; Penglima is told, “descend and enter into your embodiment.”
The spirit-boat's starting-place is called the Navel of the Seas.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK AND KEDAH 207 / CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P; lines 12004-12047 confidence: medium
Ta' Ponn has four named children, two male and two female; the riang-riang insect noise is their voice; his mother Yak or Ya' Takell is the old Earth-mother living underground in the middle of the earth.
Yak or Ya' Takell is called the old Earth-mother and is said to live underground in the middle of the earth.
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celtic
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Gods and Fighting Men CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH; lines 2570-2646 confidence: medium
Lugh holds kingship for a long time, the Dagda replaces him, Lugh departs from Ireland, and Uisnech is described as the five-province meeting place where Mide kindled Ireland's first fire.
Uisnech is described as the place where the five provinces meet, where Ireland's first fire was kindled, and as the source from which every chief fire in Ireland was kindled.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 99-190 confidence: high
Teamhair/Tara is described with green mounds, wooded sides, grazing lands, trees, five white roads, armies, a great fair, sovereignty, justice, pleasure, and barter; it evokes brief political kings rather than long-youth heroes or fawn-like women.
Tara is described with five white roads, armies, a fair that gave it sovereignty, and people coming for justice, pleasure, and barter.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 8717-8822 confidence: low
A four-square silver column rises from the sea with its summit lost in the sky; a huge silver net descends from it, the boat passes through a mesh, and Diuran cuts off a piece as proof and vows to offer it at Armagh.
The silver column rises from the sea with its summit lost in the sky, bears a vast net, and has a voice speaking from its summit.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10513-10603 confidence: high
Llevelys explains the scream as caused by two dragons fighting yearly and prescribes mead in a pit at the measured centre of Britain, identified as Oxford, to intoxicate and slay them.
Two fighting dragons causing a nationwide scream are to be intoxicated with mead in a pit at the measured centre of Britain.
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Myths & Legends of the Celtic Race PREFACE / CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY; lines 894-991 confidence: medium
Dermot MacKerval, High King at Tara, seeks to arrest Hugh Guairy for murder; clergy hide Guairy, and Dermot removes him from under St. Ruadan’s roof for trial at Tara.
Tara is identified as the High King’s seat of government and as representing the impulse toward national unity and central authority.
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Popular Tales of the West Highlands, Volume 2 THE TALE OF SGIRE MO CHEALAG. 101 / THE TALE OF SGIRE MO CHEALAG. 403 / THE CAT AND THE MOUSE. 405 / THE THREE QUESTIONS.; lines 12460-12510 confidence: medium
Asked where the middle of the world is, the miller lays down a rod and says the middle is there if a hoop is set about the world.
The miller answers the question about the middle of the world by laying down a rod and challenging verification by a hoop around the world.
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The Mabinogion THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8529-8608 confidence: high
Llevelys identifies the second plague as a fight between Lludd’s dragon and a foreign dragon; he instructs Lludd to measure Britain, find its center, dig a pit, place a mead-filled cauldron with satin covering there, watch the dragons transform and fall in, then wrap and bury them so no foreign plague comes while they remain hidden.
The remedy requires finding the exact central point of Britain and placing the dragon trap there; Lludd later finds it at Oxford and captures the dragons there.
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The Mythology of the British Islands CHAPTER I / CHAPTER II / CHAPTER III / CHAPTER IV; lines 1390-1560 confidence: medium
Stonehenge is identified with Diodorus’s circular temple of Apollo in the centre of Britain, with votive offerings and Greek-inscribed tablets; the British Apollo is imagined harping and dancing there.
Stonehenge is described as a temple in the centre of Britain and as a sacred religious centre revered by all British tribes.
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The Mythology of the British Islands CHAPTER V / THE GODS OF THE GAELS / CHAPTER VI / THE GODS ARRIVE; lines 2227-2318 confidence: high
The Fir Bolg, Fir Domnann, and Fir Gaillion partition Ireland; the five provinces meet at Balor’s Hill, later Uisnech, believed the exact centre of Ireland; Eochaid son of Erc is king at the gods’ arrival.
The Hill of Uisnech is described as the meeting point of the five provinces and as the exact centre of Ireland in early belief.
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The Mythology of the British Islands THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 11784-11856 confidence: high
Llevelys says the shriek is raised by the Red Dragon of Britain while attacked by the White Dragon of the Saxons, and instructs Lludd to trap them at the centre of Britain with a hidden vessel of mead and bury them in a stone coffin.
Llevelys directs Lludd to find the exact centre of Britain and use that location to trap the dragons in a pit with mead.
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hermetic
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Thrice-Greatest Hermes, Vol. I: Prolegomena PLATO : CONCERNING METEMPSYCHOSIS 435 / THE VISION OF EE / THE VISION OF ER 439 / THE VISION OF ER 441; lines 24257-24356 confidence: medium
The whorl is described as a hollow form with smaller whorls fitted inside like jars; in all there are eight whorls set in one another, appearing as rims or circles around a shaft driven through the eighth.
A central spindle and shaft pass through eight nested whorls, rotate in ordered motions, and rest on Necessity's knees.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 163 / THE MYTH OF MAN IN THE MYSTERIES 165 / THE MYTH OF MAN IN THE MYSTERIES 167 / THE MYTH OF MAN IN THE MYSTERIES 171; lines 9854-9980 confidence: medium
Mesopotamia is "the Stream of Great Ocean" from the Perfect Man; Jacob says the place is the House of God and Gate of Heaven.
Mesopotamia is described as the Stream of Great Ocean flowing from the middle of the Perfect Man.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 167 / THE MYTH OF MAN IN THE MYSTERIES 171 / THE MYTH OF MAN IN THE MYSTERIES 173 / THE MYTH OF MAN IN THE MYSTERIES 175; lines 10119-10238 confidence: medium
The same [Man] is called Ai-polos by the Phrygians; the goat-herd interpretation is rejected, and the name is explained as Aei-polos, Always-turning, revolving and driving round the whole cosmos.
Ai-polos is interpreted as Always-turning, revolving and driving round the cosmos; the two centres of heaven are called poles.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 67 / THOTH THE MASTER OF WISDOM 69 / THOTH THE MASTER OF WISDOM 71 / THOTH THE MASTER OF WISDOM 73; lines 4662-4757 confidence: medium
Ancient Egyptian temples of initiation are described as models of the Sophia Above, or the Heavenly Jerusalem, and as the type of world-building.
The passage describes ancient Egyptian temples of initiation as models of the Sophia Above, the Heavenly Jerusalem, or the type of world-building.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 28 / PLATO : CONCERNING METEMPSYCHOSIS 435 / THE VISION OF EE / THE VISION OF ER 439; lines 24154-24254 confidence: medium
"light extended straight as a column from above throughout the whole extent of heaven and earth, in colour resembling the rainbow, only brighter and purer"
The vision includes a straight column of light extending through heaven and earth and marking the final boundary of heaven.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPITS HEEMETICUM XL (XII.) / MIND UNTO HERMES / MIND UNTO HEBMES 177 / MIND UNTO HERMES 179; lines 7667-7750 confidence: medium
Earth is set in the midst of all and called foundation of the Cosmos Beautiful, feeder, and nurse of things on Earth.
Earth is set in the midst of all and described as the foundation of the Cosmos Beautiful and feeder and nurse of things on Earth.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) LETTEE OF HERMES TO ASCLEPIUS 265 / COEPUS HEEMETICUM (XVI.) / DEFINITIONS OF ASCLEPIUS TO KING AMMON 267 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 269; lines 11490-11578 confidence: high
“the Demiurge — I mean the Sun — eternally doth order Heaven and Earth,” pouring down Essence, taking Matter up, drawing all things to himself, and giving all things to all.
The Sun is identified with the Demiurge, orders Heaven and Earth, draws and gives all things, and is established in the midst of the cosmos.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 13271-13455 confidence: medium
Man is kin to other things through heavenly order, binds them with love, turns his gaze to Heaven, and occupies the blessed station of the Midst, loving below and loved by above.
Man is stationed in the Midst, loves beings below, is loved by beings above, and mentally penetrates the cosmic regions.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20 / XXIII; lines 14563-14743 confidence: high
Egypt is called 'the image of the Heaven,' the transference or descent of heavenly governance, and 'Shrine of all the World.'
Egypt is explicitly described as the image of heaven, the descent of heavenly governance, and the shrine of all the world.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXXVIII / XXXIX / THE PEKFECT SERMON 387 / COMMENTARY; lines 16193-16344 confidence: medium
The commentary cites: 'Egypt is the image of the Heaven' and 'This land of ours is shrine of the whole world'; it also says the weighing of the merit of the soul is strongly Egyptian, along with image and animal cult.
The passage cites the statement that Egypt is the image of Heaven and that the land is the shrine of the whole world.
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native american northwest coast
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 11850-11974 confidence: medium
“I am the only great tree, I the chief”; the song also says tribes are younger brothers under the speaker, surround him like a fence, receive property first from him, and that he is their Eagle.
Qwaxila’s song says the chief is the only great tree, with others under him, and calls the potlatch-pole the only thick tree and root of the tribes.
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Haida Texts and Myths: Skidegate Dialect WARS BETWEEN THE PEOPLES OF SKIDEGATE AND KLOO / WAR BETWEEN THE PEOPLE OF KLOO AND THE TSIMSHIAN / WAR BETWEEN THE PEOPLE OF KLOO AND THE BELLABELLA / NOTES; lines 21244-21400 confidence: medium
A pole held on the breast of Supernatural-being-standing-and-moving rose in the middle of the Haida country and extended to the sky.
The pole is said to rise in the middle of the Haida country and extend to the sky.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 29 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 33 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 35; lines 2714-2813 confidence: medium
At sunset an enormous post supports the sky and prevents the Sun from falling; the Sun’s trail is a bridge built by Masmasala’nix, with seasonal paths and solstice beings who regulate the Sun’s course.
An enormous post at sunset supports the sky and prevents the Sun from falling into the lower world.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 65 / TRADITION OF SOTSL. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 67 / TRADITION OF SATSQ.; lines 4533-4622 confidence: low
So’nxuak-as follows a river downward and sees a turning log, an axe chopping it, a canoe rapidly finished, and the canoe sliding to the water on sticks without visible workers.
The river functions as the route to Ha’mts’it’s village and later as the boundary between Ha’mts’it’s country and the young man’s country.
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The Mythology of the Bella Coola Indians INDEX TO VOLUME 1B, / VOLUME II. / JACKETS, 207, 208. / INDEX TO VOLUME IT,; lines 26640-26831 confidence: medium
"Lytton, B. C. ... centre of the world, according to Thompsons, 337."
The index states that Lytton is the centre of the world according to the Thompsons.
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The Mythology of the Bella Coola Indians OF NORTHERN BRITISH COLUMBIA. 23 / PLATES VII-XII. / CONE NESE / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2; lines 2292-2388 confidence: medium
The Bella Coola believe in five worlds stacked vertically: earth in the middle, two heavens above, and two underworlds below. A supreme woman resides in the upper heaven; the lower heaven’s center or zenith contains the house of the gods with the Sun and other deities. Earth is an island in the ocean. Ghosts inhabit the underworld, may return to heaven and earth, but after a second death sink to the lowest world with no return.
The house of the gods stands at the center of the lower heaven, identified as the zenith, and contains the Sun and other deities.
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The Mythology of the Bella Coola Indians OF NORTHERN BRITISH COLUMBIA. 23 / PLATES VII-XII. / CONE NESE / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2; lines 2391-2406 confidence: high
In the center of the lower heaven, Sonx’, stands the house of the gods, with names translated as the House of Myths, where man was created, the house from which people come down, and the house to which people go.
The house of the gods stands in the center of the lower heaven and bears names translated as where man was created, the house from which people come down, and the house to which people go.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 329 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 331 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 333 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 335; lines 19689-19794 confidence: high
The earth is believed square by some and nearly circular by others; Lytton is the center because Coyote’s son returned from the sky there; the world is level centrally, mountainous at the edge, surrounded by lakes and mists, rises northward, has rivers flowing south, emphasizes east and west, and gives mystic importance to four.
Lytton is identified as the world center; the world is described with surrounding lakes, mists, mountainous edges, directional orientation, and a mystic number four.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 373 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 375 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 379 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 381; lines 22122-22237 confidence: high
A cap shows lodges, an earth-line, mountain design, and stars; a stick-game skin has a line and circle representing the world, tree-clump lines, and two men with a dog in the world’s center.
A gaming skin is explicitly said to represent the world, with two men and a dog in the center.
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Tsimshian Mythology Tsimshian Mythology; lines 3173-3281 confidence: high
Dirty and his slave arrive; an ill chief lies in the rear of the house with the pole supporting the world standing on his chest, and the world has turned there since the beginning.
A pole supporting the world is transferred from an ill chief's chest to Dirty's chest, making Dirty the continuing support of the world.
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native american california
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 1831-1986 confidence: medium
Olelbis sets six oak trees into the house, including a great white oak in the middle as the central pillar; the trees slope so tops and roots are opposite, and acorns fall on opposite sides.
The house is built around a central oak pillar, with the middle tree rising above the top and bearing acorns; the structure is placed on high and described as unique and everlasting.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 1831-1986 confidence: medium
The old women give beautiful plants and flowers to form a bank around the sweat-house, and they say people in the world below will call the house Olelpanti Hlut and praise it.
The sweat-house grows large enough for all who will come, is praised by future people, and is said to last forever with undying flowers and roots.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2441-2604 confidence: low
Olelbis sees a hammering person on an acorn tree outside the sky, strikes him down with a sling stone, has Tilitchi bring him, and the grandmothers identify him as Tsurat and direct that he be put on the central pillar.
The grandmothers tell Olelbis to place Tsurat on the central pillar of the sweat-house, where he climbs and hammers audibly.
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Creation Myths of Primitive America PERSONAGES / KELE AND SEDIT / KELE AND SEDIT / PERSONAGES; lines 11715-11851 confidence: low
Kele's sons remain at their great mountain sweat-house; the two sisters never marry; Kele's people are in the mountain.
Kele's sons stay at the great mountain sweat-house, and all Kele's people are said to be in that mountain.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10247-10412 confidence: medium
Keriha demands that Hubit tell him or fly; Hubit moves his wings, flies near the ground, then opens his wings and flies around Keriha and around the tree while Keriha urges him on.
Hubit flies around the tree, returns to Bohem Tehil after directional attempts, and finally rises upward after circling the tree.
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Creation Myths of Primitive America PERSONAGES / PERSONAGES / OF THE YANA / PERSONAGES; lines 19313-19440 confidence: medium
Ahalamila makes a fire, blows pipe smoke in every direction, burns fir-leaves while singing about a quartz white rock, and places a white quartz rock with fir and blue-beech twigs on the east, west, north, and south sides.
Ahalamila places a white quartz rock on the ground and sets fir and blue-beech twigs on its east, west, north, and south sides.
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Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 7654-7752 confidence: medium
Olelbis describes a very big tobacco tree halfway between east and west where Sas should rest briefly, and tells him not to forget his porcupine quiver or ornaments.
Olelbis identifies a very large tobacco tree as exactly halfway between east and west and tells Sas to rest in its shade during the journey.
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Yana Texts I. THE CREATION OF MEN.330 / II. THE CONTEST OF FOX AND COYOTE.334 / III. THE LOST BROTHER.339 / VI. FIXING THE SUN.; lines 4455-4474 confidence: medium
The people say it would be better if the Sun came up far to the east, but "the sun was in the center of the world," causing the trouble.
The Sun's position in the center of the world is explicitly named as the cause of the trouble.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS. / V. THE CREATION OF THE YANA. / THE CREATION OF THE YANA.111; lines 1452-1502 confidence: medium
They mark a ring on the ground with a stick; Cottontail Rabbit directs that sticks be placed down, and twenty small sticks are placed on each of the south, west, north, and east sides, with none in the center.
The creation procedure uses a ring, south-west-north-east stick groupings, distant directional placements, and a center that is first empty and later assigned bad sticks.
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greek roman
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Myths and Legends of Ancient Greece and Rome CONTENTS. / MYTHS AND LEGENDS OF ANCIENT GREECE AND ROME. / PART I.--MYTHS. / INTRODUCTION.; lines 305-397 confidence: medium
The gods have mortal-like clothing and weapons, celestial chariots, dwellings on Mount Olympus, a council-chamber for banquets with Apollo's lyre and the Muses' songs, and temples where gifts and sacrifices are offered.
Most divinities are said to live on the summit of Mount Olympus, with dwellings and a council-chamber.
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Myths and Legends of Ancient Greece and Rome CRONUS (SATURN). / SATURN. / RHEA (OPS). / DIVISION OF THE WORLD.; lines 700-744 confidence: medium
Zeus holds court on cloud-high Mount Olympus; Aides' realm is below the earth; the sea belongs to Poseidon; Olympus, Hades, and the sea are all described as mysterious realms.
Zeus holds court on Mount Olympus, a summit beyond the clouds and a mysterious divine realm.
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Myths and Legends of Ancient Greece and Rome HEBE (JUVENTAS). / JUVENTAS. / GANYMEDES. / THE MUSES.; lines 5052-5157 confidence: medium
Pieria in Thrace is named as the oldest seat of their worship; the Muses dwell on Mounts Helicon, Parnassus, and Pindus, and springs such as Aganippe, Hippocrene, and Castalia are sacred to them.
The Muses dwell on named mountains and haunt springs sacred to them and to poetic inspiration.
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Myths and Legends of Ancient Greece and Rome JUNO. / PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS.; lines 1569-1632 confidence: medium
The hearth is the most sacred part of the dwelling, placed at the centre of every house, built of stone, bearing fire for meals and sacrifices; family gathers around it for prayers and sacrifices; touching it protects a pursued stranger, while crimes within its precincts are punished by death.
The household hearth is located in the centre of every house and treated as the family's sacred sanctum around which meals, prayers, sacrifices, and family order gather.
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Myths and Legends of Ancient Greece and Rome RETURN OF THE GREEKS FROM TROY. / PRONOUNCING INDEX. / A COMPLETE COURSE IN THE STUDY OF ENGLISH. / NOTES; lines 11638-11773 confidence: medium
Early Greeks supposed the earth was a flat circle centered on Greece, encircled by Oceanus; the Mediterranean and Black Sea were thought to flow into it.
The earth is described as a flat circle with Greece at its center and Oceanus encircling it.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7986-8074 confidence: medium
At Mount Caucasus, Heracles shoots the eagle tormenting Prometheus; Prometheus tells him how to reach the far western region where Atlas supports the heavens near the Garden of the Hesperides and advises him to send Atlas for the apples.
Prometheus tells Heracles to assume Atlas' duties while Atlas retrieves the apples; Atlas is described as supporting the heavens on his shoulders near the garden.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2598-2664 confidence: high
Delphi is Apollo's chief worship seat, with a wealthy temple and oracle; Greeks believe it is the earth's center because Zeus's two eagles from east and west arrived there together.
Delphi is believed to be the earth's central point because two eagles sent by Zeus from opposite directions arrive there simultaneously.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2598-2664 confidence: high
Delphi is Apollo's chief seat of worship, with a wealthy temple and oracle; Greeks believe it is earth's center because two eagles sent by Zeus from east and west arrived there together.
Delphi is believed to be the central point of the earth because two eagles sent by Zeus from opposite directions arrive there simultaneously.
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shinto
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1166-1400 confidence: low
The note says Hirata connected the jewel-spear with a male pillar and that another commentary calls the Tama-boko or nu-boko “the root of coition”; it also mentions indications of phallic worship in the Nihongi and Kojiki.
Translator notes report phallic explanations of the spear and an interpretation of mythic spears as symbols of the Earth-axis and its prolongation.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1402-1543 confidence: high
The two deities make Ono-goro-jima the pillar of the centre of the land; an editorial note reports a Kiujiki tradition in which the two gods make the jewel-spear the central pillar of their house.
The two deities make Ono-goro-jima the pillar of the centre of the land and perform their marriage-circumambulation around it.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 III. 18, / III. 19. / III. 24. / III. 28.; lines 7742-7844 confidence: medium
The Emperor says he may assume the Precious Dignity, give peace to subjects, respond to Heavenly Powers for granting the Kingdom, extend the imperial descendants, and make the capital embrace the six cardinal points with the eight cords as a roof.
The Emperor says the capital may be extended to embrace all six cardinal points and that the eight cords may be covered as a roof.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 III. 24. / III. 28. / III. 29. / B.C. 660.; lines 7847-7952 confidence: medium
The Emperor says the place southwest of Mount Unebi seems to be the center of the land and commands officers to begin construction of an Imperial Residence.
The chosen site is called the center of the land, and the palace is praised as founded on bottom-rock with roof-timbers raised to the Plain of High Heaven.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 IT. 44. / II. 48. / IT. 40. / II. 50.; lines 6595-6669 confidence: medium
The speaker says he heard from the Ancient of the Sea of an eastern land encircled by blue mountains, where one flew down in a Heavenly Rock-boat; he identifies this figure as Nigihaya-hi and proposes the land as world-center and capital.
The proposed destination is an eastern land called the centre of the world and potential capital, and the Emperor then leads an expedition toward the East.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 IT. 44. / II. 48. / IT. 40. / II. 50.; lines 6595-6669 confidence: medium
The speaker says he heard from the Ancient of the Sea of an eastern land encircled by blue mountains, where one flew down in a Heavenly Rock-boat; he identifies this figure as Nigihaya-hi and proposes the land as world-center and capital.
The eastern land is described as encircled by blue mountains and as the centre of the world.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 ALD OL. / XT. 25. / SUIKO. 143 / A.D. 613.; lines 8009-8059 confidence: medium
A Pékché emigrant with white-flecked face and body is disliked; people wish to cast him away on an island, but he argues that his skill making figures of hills and mountains can benefit the country. He is retained and made to draw Mount Sumi and the Bridge of Wu, and is called Michiko no Takumi and Shikomaro.
The emigrant is made to draw Mount Sumi, and the note identifies Suméru as the central mountain or axis of every universe in the Buddhist system.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XXV. 8. / A.D. 655. / BOOK XXVI. / SAIMEI. 249; lines 13941-14071 confidence: low
Tamu Peak is crowned with a circular enclosure; on the summit, near two tsuki trees, a lofty building is erected and named the Palace of Futa-tsuki, also called Amatsu miya.
A circular enclosure is made on Tamu Peak, and a lofty building on the summit near two trees is also called Amatsu miya, glossed in the passage note as Palace of Heaven.
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celtic irish
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Gods and Fighting Men CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH; lines 2571-2647 confidence: high
Lugh went away; some said he died at Uisnech, where the five provinces meet and where Mide kindled Ireland's first fire for the sons of Nemed; that fire burned six years and supplied every chief fire in Ireland.
Uisnech is described as the meeting place of the five provinces, where the first fire in Ireland was kindled and from which every chief fire was kindled.
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Gods and Fighting Men CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH; lines 2571-2647 confidence: medium
Lugh went away from Ireland; some said he died at Uisnech, where the five provinces meet and where Mide kindled Ireland's first fire for the sons of Nemed; every chief fire in Ireland came from it.
Uisnech is described as the meeting place of the five provinces and the first place a fire was kindled in Ireland; every chief fire in Ireland was kindled from that fire.
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Gods and Fighting Men GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 841-858 confidence: medium
"from that time it was above all other places, for its king was the High King over all Ireland"
Teamhair is described as above all other places because its king is High King over all Ireland, and its landmarks are mapped in detail.
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Gods and Fighting Men GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 841-858 confidence: medium
The Tuatha de Danaan take possession of Teamhair; it is given several names and described as above all other places because its king was High King over all Ireland.
Teamhair is described as above all other places and as the place whose king is High King over all Ireland, with multiple named landmarks clustered around it.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 100-191 confidence: high
Tara is described with green mounds, wooded sides, grazing lands, trees, kings, five white roads, armies, a sovereignty-giving fair, justice, pleasure, and barter; it is contrasted with long-youthful heroes and women in the likeness of hunted fawns.
Tara is described as a center whose roads carry armies and fair-goers and whose fair is said to have given it sovereignty.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 100-191 confidence: medium
Tara/Teamhair is described with green mounds, wooded sides, kings with brief political lives, five white roads, armies, a great fair, justice, pleasure, barter, and sovereignty; this is contrasted with heroes youthful for hundreds of years and women in hunted fawn likeness.
Tara is described through roads carrying armies and petitioners, a great fair, justice, barter, and sovereignty.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 6996-7104 confidence: medium
A plain of Heaven's family surrounds the Lord's throne, a canopied chair with four precious-stone columns; three noble Birds stand before the King, contemplate the Creator, and celebrate the hours of prayer with chanting Archangels.
The Lord's throne is placed amid the plain of Heaven's family and within a city whose inhabitants are arranged in ranks and circles around it with all faces toward God.
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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 246-336 confidence: medium
Ukko is described with titles including Thunderer and Father of the Heavens; he wields thunderbolts, strikes evil spirits on mountains, sits on a cloud bearing the firmament, has fiery arrows, lightning sword, rainbow bow, hammer, and fiery or colored garments; Zeus and Thor are named as comparisons.
Ukko is represented as sitting on a cloud in the vault of the sky, bearing the firmament on his shoulders, and is termed the Pivot of the Heavens.
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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 246-336 confidence: medium
Ukko wields thunderbolts against spirits of evil on mountains, is called the Thunderer like Zeus, sits on a cloud, bears the firmament, is armed with fiery arrows, lightning sword, rainbow bow, and hammer like Thor, and has fire, blue, and crimson clothing details.
Ukko is represented as sitting upon a cloud, bearing the firmament on his shoulders, and being termed the Pivot of the Heavens.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 confidence: high
Pikku Mies emerges from the sea in copper gear, grows from pigmy to giant, and fells the primitive oak that had shut out the sun's light from Northland.
Pikku Mies emerges from the sea, grows from pigmy to giant, and cuts down a primitive oak whose branches shut out the sun from Northland.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1501-1670 confidence: high
Wainamoinen examines the growth and sees the forest spreading, but the oak-tree, called the tree of heaven, has not sprouted and remains in its acorn.
The oak-tree, called the tree of heaven, rises above storm-clouds, spreads many branches, stops clouds, hides sunlight and moonbeams, and extinguishes starlight.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1672-1830 confidence: medium
The giant approaches the oak, strikes it with his sharpened hatchet, produces sparks and fire, and before a fourth blow the hundred-branched oak falls, shaking earth and heaven.
The hundred-branched oak is felled with earth-and-heaven shaking force; its parts scatter to the directions, and after its fall the North can see sunshine and moonlight while clouds and the vault of heaven can extend over the landscape.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5211-5401 confidence: high
Wainamoinen renews incantations, sings up a wondrous pine tree reaching clouds and heavens with golden top and branches, and sings the Moon and Great Bear into its branches or top.
A tree created by song grows to the heavens and holds the Moon and Great Bear in its branches.
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Kalevala: The Epic Poem of Finland Rune X, Ilmarinen forges the Sampo confidence: medium
On one side the flour is grinding, / On another salt is making.
The Sampo's production of staple and exchange goods, plus its rooting into multiple depths, makes it a charged center of wealth in the narrative.
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korean
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Corea, the Hermit Nation CHAPTER XL / NEW CHO-SEN. / NEW CHO-SEN. 77 / NEW CHO-SEN.; lines 3095-3163 confidence: low
The dynasty is described as still reigning; a treaty dates from Ni Taijo's accession; the new dynasty changes the national capital and chooses Han Yang on the Han River.
The capital is moved to a more central situation, becomes the seoul or capital, and is associated with the administrative ordering of eight provinces.
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Corea, the Hermit Nation MOURNING AND BURIAL. 281 / MOURNING AND BURIAL. 283 / CHAPTER XXXII. / OTJT-DOOR LIFE. -CHARACTERS AND EMPLOYMENTS.; lines 10713-10806 confidence: low
Six first-class roads traverse the peninsula, center at the capital, and include routes associated with embassies, missionaries, shipwrecked foreigners, and military travel.
Major roads center at the capital, and distances are ultimately standardized by the palace at Seoul.
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Corea, the Hermit Nation OHAPTEE V. / EPOCH OF THE THREE KINGDOMS. --HI AKSAL 39 / CHAPTEE VL / CHAPTER VII.; lines 1879-1964 confidence: medium
Kion-chiu is described as a brilliant center with temples, monasteries, pagodas, halls, towers, campaniles, water-clocks, bells, and gongs; it was later regarded as a sacred city until Japanese fire reduced its buildings to ashes in 1596.
Kion-chiu is called a brilliant center of art, science, architecture, literature, and religious light, and later a sacred city from which knowledge flowed.
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Corea, the Hermit Nation THE BIGHT PROVINCES. / THE BIGHT PROVINCES. 187 / KIUNG-KEI, OB THE CAPITAL PEOVINCE. / THE EIGHT ?ROVINCBS. 189; lines 7093-7131 confidence: low
The city has crenellated masonry walls, the king's castle in the northern part, and "The high roads to the eight points of the compass start from the palace, through the city gates."
The roads to the eight compass points are said to start from the palace and pass through the city gates.
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Corea, the Hermit Nation THE ISSACHAB OF EASTERN ASIA. / CHAPTER XXII. / THE DUTCHMEN IN EXILE. / THE DUTCHMEN IN EXILE. 17X; lines 6486-6569 confidence: medium
Korean interlocutors doubt the captives' claims about the earth's size and many countries; the passage states that to them Korea was near the center of the earth, which was China.
The passage reports a worldview in which Korea is near the center of the earth, identified with China.
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Corea, the Hermit Nation THE SECOND INVASIOIT. / THK SECOND INVASION. / THE SECOND INVASION. 133 / THE SECOND INVASION. 135; lines 5114-5198 confidence: medium
Kion-chiu is described as the old capital of Shinra and a focus of arts, letters, religion, and science brought from India and China to Korea, with civilizing influences radiating into Japan.
Kion-chiu is described as an old capital, focus of arts, letters, religion, and science, and old sacred city whose influences radiated into Japan; Koku-shiu is arranged around a central Buddhist temple.
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Korean Tales IN TROD UCTOR Y. / INTRODUCTORY. / DESCRIPTIVE. / SEOUL THE CAPITAL.; lines 369-417 confidence: medium
Seoul is compared to Paris in France, described as Korea’s centre, said to originate or disseminate nearly everything for the country, and identified as the King’s home and the Mecca of his faithful subjects.
Seoul is described as the centre from which nearly everything originates or is disseminated, as the King’s home, and as a focal place for subjects.
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malagasy
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Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER II. / CHAPTER III. / ANTANANARIVO, THE CAPITAL. 4I / ANTANANARIVO, THE CAPITAL.; lines 2248-2341 confidence: medium
“Antananarivo may justly be considered the heart of Madagascar.”
Antananarivo is explicitly called the heart of Madagascar and is described as the seat from which governmental, military, religious, educational, and medical activity extends outward.
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Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER III. / ANTANANARIVO, THE CAPITAL. 4I / ANTANANARIVO, THE CAPITAL. / CHAPTER IV.; lines 2344-2448 confidence: low
The narrator describes ascending to the highest point of Antananarivo’s long rocky ridge, Ambohimitsimbina or “Hill of regarding,” to view the surrounding “heart of Imerina,” including mountains, river valleys, and rice-plains.
Antananarivo’s high ridge is used as a vantage point over the surrounding region, and the area is said to be called the “heart of Imerina” by the Malagasy.
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Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER L / FROM COAST TO CAPITAL. II / CHAPTER II. / CHAPTER III.; lines 1624-1723 confidence: medium
Chapter heading and outline identify Antananarivo as the capital and list royal palaces, an ancient gateway, sacred stones, churches, and 'Antananarivo, the heart of Madagascar.'
The passage locates Antananarivo near the island's center, calls it the capital and largest town, and the chapter outline calls it the heart of Madagascar.
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Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER VI. / TOO MADAGASCAR BEFORE THE CONQUEST. / AMBATOVORY, ONE OF OUR HOLIDAY RESORTS. I07 / MALAGASY PLACE-NAMES. I13; lines 4949-5020 confidence: medium
The island used to be termed “Izao rehetra izao,” translated “This whole,” in connection with a belief that one’s island is the principal part of the world.
The island-name “This whole” is explicitly connected with a belief that one’s own island is the principal part of the world.
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Madagascar Before the Conquest: The Island, the Country, and the People FROM COAST TO CAPITAL. II / CHAPTER II. / CHAPTER III. / ANTANANARIVO, THE CAPITAL. 4I; lines 2169-2245 confidence: medium
“Antananarivo is the centre of a large amount of Christian work and activity.”
The passage explicitly calls Antananarivo the center of Christian work and describes it as a capital where people from across the island bring tribute and receive orders from the sovereign.
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The Great African Island: Chapters on Madagascar CHAPTER I. / NAMES, DISCOVEEY, EAELY ACCOUNTS, AND MAPS OF MADAGASCAR. / MARCO POLO. 3 / NATIVE NAMES. 5; lines 640-729 confidence: medium
The author argues “Madagascar” is likely foreign in origin; records an occasional name meaning “Isle of Wild Hogs”; and states that Malagasy speakers call the island “This all” or “This whole,” regarding their country as the most important part of the world.
The island is named with expressions glossed as “This all” and “This whole,” and the passage says Malagasy people regarded their country as the most important part of the world.
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The Great African Island: Chapters on Madagascar CURIOUSLY-COXSTRUCTED BOATS. 179 / COMPULSORY SERVICE. 183 / OA TH OF ALLEGIANCE. 185 / COURT ETIQUETTE. 187; lines 9150-9237 confidence: medium
Loyal Malagasy turn toward the palace when drinking the sovereign’s health; soldiers at distant posts salute toward the palace with music, drums, and presented arms; shooting toward the palace is improper.
Subjects and soldiers turn toward the palace for drinking the sovereign’s health and military salutes, and shooting toward the palace is improper.
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gnostic
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Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. 441 / FROM THE ACTS OF JOHN. 443 / FROM THE ACTS OF ANDREW. 445 / FROM THE ACTS OF ANDREW.; lines 22676-22725 confidence: high
"Rejoicing I come to thee, thou Cross, the life-giver"; the speaker says the Cross is known in mystery and planted in the world to make unstable things fast.
The Cross is planted in the world, stretches its head into heaven, sets its foot in earth and the deep, and is also called a life-giving tree with earthly roots and heavenly fruit.
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Fragments of a Faith Forgotten JEWRY. 93 / JEWRY. 95 / ALEXANDRIA. / ALEXANDRIA. 97; lines 8881-8957 confidence: low
Two wide main streets, in the form of a cross, divide the city into four quarters; the longer street runs parallel to the shore and is described as three leagues long.
Two major streets in the form of a cross divide the city into four quarters and meet at a great central square.
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Fragments of a Faith Forgotten JEWRY. 95 / ALEXANDRIA. / ALEXANDRIA. 97 / ALEXANDRIA. 99; lines 8960-9038 confidence: medium
The city’s mixed populace is described as assembled where Europe, Asia, and Africa meet; Egyptians, Greeks, Romans, Jews, Christians, Gnostics, and Heathens are mentioned, and Roman guards patrol and quell religious riots.
Alexandria is described as the spot where Europe, Asia, and Africa meet together and as containing a mixed populace of many groups.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597 / SOME FORGOTTEN SAYINGS. 599; lines 29225-29313 confidence: high
Entry into the kingdom requires reversing below/above, right/left, and before/behind; the note explains this as entering the central point and passing into the spiritual region.
The saying requires making below into above, right into left, and before into behind before entering the kingdom; the note associates this with a central point and passage into the spiritual region.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 549 / FRAGMENTS OF A FAITH FORGOTTEN. / THE UNTITLED APOCALYPSE. 551 / THE UNTITLED APOCALYPSE. 553; lines 27299-27380 confidence: medium
Setheus dwells in the Shrine as King and God, is called Logos-Creator and Creative Mind, commands the All, and is adored by the creature as God, Lord, and Saviour.
Setheus dwells in a Shrine, commands the All, and is positioned with inner, middle, and outer universes around his head, body, and feet.
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Fragments of a Faith Forgotten VALENTINUS. 303 / VALENTINUS. 305 / VALENTINUS. 307 / VALENTINUS. 309; lines 17446-17566 confidence: medium
The first conception is an infinite sphere of Light, beyond the sun’s brilliance, with a center everywhere and nowhere and a breath continually outbreathing and inbreathing, called the life-breath of the universe.
The infinite sphere of Light has a center described as everywhere and nowhere, from and to which the breath moves.
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persian
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Persian Literature, Volume 1 SIKANDER / FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD / THE RUBIYT OF OMAR KHAYYM; lines 14703-14791 confidence: low
Hay describes camping on the Great Divide, the party's 'roof of the world,' where two springs send waters respectively toward Polar solitudes and Carib summer.
The Great Divide is called a 'roof of the world,' with two nearby springs sending waters toward Polar solitudes and Carib summer.
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The Shahnama of Firdausi, Vol. I ARGUMENT / GAIUMART 119 / HE REIGNED FORTY YEARS / ARGUMENT; lines 5705-5737 confidence: medium
Nine pairs proceeded on the back of the ox Sarsaok through the ocean, described as the chain of waters surrounding the central clime, to the other six climes and stayed there.
The note describes a central clime containing Iran, surrounded by an oceanic chain, and says six pairs including Hushang and Giizhak remained to people it.
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The Shahnama of Firdausi, Vol. I GARSHASP 377 / GARSHASP 379 / GARSHASP / GARSHASP 383; lines 18041-18134 confidence: medium
Rustam marches toward the new Shah, nears Mount Alburz, and sees a splendid seat with running water, abundant trees, and a throne on a riverbank.
The court near Mount Alburz is described with running water, abundant trees, shade, perfume, a throne, and a comparison to Paradise.
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The Shahnama of Firdausi, Vol. I LAND AND PEOPLE / CHAPTER II / POET AND POEM / SATIRE ON SULTAN MAHMUD.; lines 3543-3632 confidence: medium
The earth is divided into Seven Climes, with Iran as the central clime, surrounded by six others and separated from them by vast mountain ranges.
Iran is described as the central clime, surrounded by six other climes and equal in size to all the rest together.
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The Shahnama of Firdausi, Vol. II ARGUMENT / VOL. II. F / KAI KAOS 87 / KAI KACS 99; lines 5247-5431 confidence: medium
Fairies, men, and divs serve Kaiis; other kings are soldiers in his host; he makes Rustam paladin of paladins and compels divs to build on Mount Alburz.
Kaiis’s palace complex is built on Mount Alburz and has no summer or winter, yearlong spring, wine rain, fragrant air, and freedom from sorrow.
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The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 14078-14248 confidence: medium
Gang-dizh is described as beyond a sea, an arid wilderness, and an inhabited land, on an unmatched lofty mountain; it is one hundred leagues around below, and eyes looking upward are dazzled.
Gang-dizh is described as situated upon an unmatched lofty mountain, reached beyond sea, wilderness, and inhabited land, with eyes dazzled when looking upward.
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slavic
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Fairy Tales of the Slav Peasants and Herdsmen FRONTISPIECE / THE ABODE OF THE GODS / TIME AND THE KINGS OF THE ELEMENTS / THE TWELVE MONTHS; lines 643-777 confidence: medium
Helen orders Marouckla to bring winter apples and threatens death; the stepmother turns her out, and Marouckla walks through deep snow to the fire where the twelve months sit with Setchene on the highest stone.
The mountain top contains the fire, twelve seats, and twelve months who can alter seasons for the surrounding world of the tale.
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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 4246-4353 confidence: medium
Princes and knights set out to search throughout the world; two brother princes travel together for two years and reach a country at the center of the earth where summer and winter occur at the same time.
The brothers arrive in a country described as lying in the center of the earth, where summer and winter coexist.
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Fairy Tales of the Slav Peasants and Herdsmen TIME AND THE KINGS OF THE ELEMENTS / THE TWELVE MONTHS / THE SUN OR THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / THE SUN; OR, THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE; lines 906-1033 confidence: low
Plavacek travels over mountain, valley, and river to the Black Sea, meets a boatman, and says he seeks Dede-Vsevede's three golden hairs. The boatman asks him to ask when he will be released from twenty years of ferrying passengers, then rows him across.
Plavacek reaches Dede-Vsevede's home after a long journey; it stands in a meadow within deep forests and appears as a golden castle brilliant like fire.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15198-15314 confidence: medium
The boy uses the golden rod to open an enchanted castle, passes maidens offering music, dance, food, and drink, circles the world-beautifully sounding tree three times at the garden center, and escapes as the door catches his boot heel.
The world-beautifully sounding tree stands in the middle of the flowery garden and draws people from seven worlds.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN.; lines 13251-13331 confidence: high
The old woman cuts out three golden hairs, explains that a fairy gave them to the king's son's father, gives them with a latch-string, and directs the king's son to a mountain that supports the heavens to summon a steed.
The king's son is told to climb, and then climbs, a very high mountain described as supporting the heavens.
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The Epic Songs of Russia THE CYCLE OF NOVGOROD. / VASILY BUSLAEVICH, THE BRAVE OF NOVGOROD. / APPENDIX. / THE ALAT7R STONE.; lines 10756-10806 confidence: medium
The stone is generally placed on the Ocean-Sea, Blue Sea, or Island of Buyan, and is called white and burning, or cold, with regional explanation of the epithets.
The passage states that the Ocean is the source of all rivers and that the healing Alatyr stone lies on it, with rivers and all healing proceeding from beneath the stone.
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taoist
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIX. / CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII.; lines 19302-19484 confidence: low
Further Hui Tzu sayings concern likeness and unlikeness, limits southward, reaching Yueh, joined rings, the middle of the world north of Yen and south of Yueh, and equal love for all creation; he is regarded as a great philosopher and subtle dialectician and becomes a favourite with other dialecticians.
Hui Tzu's paradox states that the middle of the world is north of Yen and south of Yueh, with the gloss that it is wherever the speaker is.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 14761-14923 confidence: medium
The true Sage is free from embarrassments; all things are to him as One, though he does not know it as such; he remains the same amid action.
Jen Hsiang Shih reaches the centre where infinities converge, recognizes no ordinary measures, and is described as part of One; the true Sage also treats all things as One.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. XXV. THE TAO TEH KING. 67 / CH. XXVI. THE TAO TEH KING, 69 / CH. XXXII. THE TAO TEH KING. 75 / chapter 2.; lines 4673-4759 confidence: medium
“To him who holds in his hands the Great Image (of the invisible Tao), the whole world repairs. Men resort to him, and receive no hurt, but (find) rest, peace, and the feeling of ease.”
The holder of the Great Image is approached by the whole world, and the note says one embodying this in government becomes a centre of attraction for all the world.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) APPENDIX V. / Book I. / Book IL / BK. II. ANALYSES OF BOOKS OF XWANG-3ZE. 277; lines 11388-11473 confidence: medium
The sage avoids discussion, reasoning, and distinctions while using words; the displayed Tao is not the Tao; ancient knowledge reaches its highest point by stopping at its limit, through the Heavenly Treasure-house and the centre of the circle.
The passage describes taking a place in the centre of the circle, where all lines converge and all questions can be answered.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) CH. I. HARMONY OF THE SEEN AND UNSEEN. 259 / CH.III. HARMONY OF THE SEEN AND UNSEEN. 26 1 / CH. III. HARMONY OF THE SEEN AND UNSEEN. 263 / APPENDIX III.; lines 10894-10968 confidence: medium
Wylie says the Pivot of Jade is frequently read in assemblies of Taoist monks; Li Hsi-yueh says its object is to teach men to discipline and refine their spirit.
The treatise is said to teach discipline and refinement of the spirit, and the Pivot of Jade is explained through the North Star as a cosmic pivot and through the perfected spirit as jade-like.
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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. X. THE WRITINGS OF ZWANG-3ZE. 207 / PT. III. SECT. X. THE WRITINGS OF XWANG-3ZE. 2O9 / PT. III. SECT. XI. THE WRITINGS OF XWANG-3ZE. 2 I 7 / PT. III. SECT. XI. THE WRITINGS OF ZWANG-3ZE. 22 7; lines 9385-9502 confidence: high
Hui Shih's sayings address agreements and differences, the south as unlimited yet limited, going to Yueh today and arriving yesterday, joined things being separable, the centre of the world north of Yen or south of Yueh, and heaven and earth as one body with him if all things are loved.
Hui Shih explicitly says he knows the centre of the world and locates it north of Yen or south of Yueh.
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zuni
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Zuni Folk Tales A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS:; lines 602-702 confidence: medium
A handsome but poor son of the priest-chief lives in Hálonawan, the Ant Hill. A footnote identifies Hálonawan as the ancient pueblo of Zuñi and as Hálona-ítiwana, the Middle Ant Hill of the World, in ancient songs and rituals.
The footnote identifies Hálonawan as Hálona-ítiwana, the 'Middle Ant Hill of the World,' in ancient Zuni songs and rituals.
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Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 10519-10623 confidence: medium
The Sun dried the waters from earth's highlands; the Two then delivered men from the bowels of Earth-mother and guided them eastward toward the Sun's home.
The twins deliver men from the bowels of Earth-mother, guide them eastward, and later guide the ancients to the Middle of the World.
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Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 10849-10955 confidence: medium
The brothers tell the maidens that the Sun-father destroyed the last enemy through them, instruct them to report home, announce future separation from humans, name mountain homes, describe guardianship of the Middle Country, request yearly plumes and forms, and describe two stars before and after the Sun-father.
The brothers say they will no longer mingle with humans except in spirit, will live at named mountains, guard the land and Middle Country, and appear as stars before and after the Sun-father.
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Zuni Folk Tales THE COYOTE AND THE RAVENS WHO RACED THEIR EYES / THE PRAIRIE-DOGS AND THEIR PRIEST, THE BURROWING-OWL / HOW THE RATTLESNAKES CAME TO BE WHAT THEY ARE / HOW THE CORN-PESTS WERE ENSNARED; lines 8378-8481 confidence: low
In ancient times, in a town then called the Middle Ant Hill of the World, there lives a proud, attractive maiden, daughter of a rich man, with many possessions and close kin.
The town is named the Middle Ant Hill of the World.
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Zuni Folk Tales THE YOUTH AND HIS EAGLE 34 / A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION; lines 290-378 confidence: high
The passage describes a cosmology of a central world, upper and lower worlds, and four cardinal worlds; animals of several kinds have proper habitations there, and myths account for their travel to the center world.
The passage describes a central world, upper and lower worlds, and four cardinal worlds, with beings and attributes assigned to proper regions.
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Zuni Folk Tales THE YOUTH AND HIS EAGLE 34 / A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION; lines 290-378 confidence: medium
The passage describes a cosmology of a central world, upper and lower worlds, and four cardinal worlds; animals of several kinds have proper habitations there, and myths account for their travel to the center world.
The passage says that the dwelling of various beings in the center world is accounted for by myths of travel to this world.
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mongol
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 179-371 confidence: medium
“Kormuzda, father of the gods, ruler over the high heavens and guardian of the earth, went down from his place on Sumeru, and knelt in worship at the feet of Buddha”
Kormuzda descends from Sumeru, Buddha commands him to return there, and the Assuri are placed at its foot in enmity with the gods.
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Sagas from the Far East Sagas from the Far East / MDCCCLXXIII. / PREFACE.; lines 107-200 confidence: medium
In epic mythology, Gambudvîpa is the island of the gambu-tree and the central or known world; Sudarsana denotes both the tree and island; Buddhist cosmography uses Gampudvîpa for India Proper.
The passage describes Gambudvîpa as the island of the gambu-tree and as the central or known world in epic mythology.
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Sagas from the Far East Sagas from the Far East / MDCCCLXXIII. / PREFACE.; lines 287-378 confidence: medium
The Zendavesta describes Aîrjanem Vaêgo as a sacred country and seat of creation in the far eastern high Iranian table-land; Ahriman strikes it with cold and barrenness, and it sees the sun only two months yearly.
Aîrjanem Vaêgo is described as a sacred country and seat of creation that Ahriman makes cold and barren.
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Sagas from the Far East TALE XIX. / TALE XX. / TALE XXI. / TALE XXII.; lines 10923-10988 confidence: high
Gambudvipa is explained as India’s native name, derived from a fabulous gambu-tree on sacred Meru; the cited description gives the tree immense size, four branches, four rivers, fruit that produces gold plants, and a suggested connection to the Tree of Life and four rivers of Paradise.
Maha Meru is described as a sacred mountain with surrounding circular rock ranges and seas, forming a structured cosmic geography.
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The Mongols - A History CHAPTER XVII / KUBILAI KHAN DESTROYS THE SUNG DYNASTY / CHAPTER XVIII / KUBILAI'S ACTIVITY IN CHINA AND WAR WITH KAIDU; lines 16327-16423 confidence: medium
Kubilai builds the Grand Canal, extends the post system, and according to Marco Polo the principal roads meet at Ta tu, with post houses, horses, and many stations along them.
The passage reports that principal roads met at Ta tu and describes the palace rising in the center of a walled enclosure.
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native american northeast woodlands
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Notes on the Eastern Cree and Northern Saulteaux MONTHS AND SEASONS. / DIRECTIONS AND WEATHER CUSTOMS. / SOCIAL ORGANIZATION. / RELIGION.; lines 7963-8050 confidence: medium
At the son's grave, an enormous rainbow-striped snake ascends from the earth, commands the old man to return on the third day, lift a serpent three times by the horns with words of adoration, and says a manitou will teach the Metawin or tent of life and rites from the happy hunting grounds, center of earth, and depths of waters.
The rite repeatedly uses pipe-stem pointing toward the center of heavens, center of earth, four spirit abodes or winds, and includes an eastward orientation in the burial and song.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 14383-14477 confidence: medium
After Haiwanenqgwi returns, Tsodiqgwadon says only half the tribes have been notified and instructs him to go to the Land in the Blue Sky, to seven Hinon men on clouds, to a man above the Blue Sky, to Shagoewatha in an earth opening, to a tall man on a high rock, and to Ganiagwaihegowa; Tsodiqgwadon gives him a flesh-like substance with great orenda to chew when using it.
Tsodiqgwadon describes a door in the center of the Blue Sky and an opening in the earth directly under it; Haiwanenqgwi later passes through the door in the middle of the Blue Sky.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 14479-14571 confidence: medium
Haiwanenqgwi descends through an opening under the Blue Sky door, invites Shagoewatha to the council, then notifies S'hagodiyoweqgowa and Niagwaihegowa, who agree or promise to attend.
A messenger invites peoples from distant regions, and all peoples from the four quarters and from above and below gather around one great council fire.
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Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 20257-20358 confidence: medium
Near the chief's lodge stood a great tree that bore corn used for food each year.
A great corn-bearing tree stands by the sky-world chief's lodge; when it is dug up, the resulting hole opens into this world below.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17819-17912 confidence: medium
Before the earth exists, human beings dwell in the center of the sky above; a tree covered with white blossoms stands in the middle of the sky village.
A sacred white-blossoming tree stands in the middle of the sky village, gives light through its flowers, and when uprooted leaves a hole through which the woman falls to another realm.
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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: medium
A note identifies Kurkhetar as ancient Kurukshetra, scene of the Pandav-Kaurav battle, called in Hindu books the Navel of the earth, where worldly beings were created.
The note identifies Kurkhetar with Kurukshetra and says Hindu books call it the Navel of the earth and a place where worldly beings were created.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XII / Chapter XIII / Chapter XIV / Chapter XV; lines 12847-12990 confidence: medium
Guru Nanak arrives in Makka, sits in the mosque, lies with his feet toward the Kaaba, is kicked by an Arab priest, and replies, 'Turn my feet in a direction in which God is not.'
Guru Nanak's feet are turned from the Kaaba, and the passage reports that the temple turns round and follows the revolution of his body.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XV / SIKH. / Chapter XVI / Chapter XVII; lines 13799-13841 confidence: low
People are saved in every direction, and Guru Nanak becomes the true support of the nine regions of the earth.
Guru Nanak is said to become the true support of the nine regions of the earth.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XII / Chapter XIII / Chapter XIV; lines 12574-12686 confidence: medium
Guru Nanak arrives at Mount Sumer, meets many renowned Sidhs, makes obeisance, sits, and is asked where he has come from and the state of Hindustan.
Nanak arrives at Mount Sumer and encounters many renowned Sidhs in an assembly that becomes a doctrinal dialogue.
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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 22826-23072 confidence: medium
The speaker describes Qalandar dress, the heart as temple and pilgrimage place, the one Word in the heart, no rebirth, the soul pierced by the Compassionate One, and God filling sea, land, upper and lower regions.
The speaker makes the heart a temple and pilgrimage place, holds the one Word in the heart, and describes God’s light in every heart and presence through cosmic regions.
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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 CHAPTER XII / CH. XII SACRED LANDS AND RIVERS 121 / BUKOIO BUNTANGUA ! / SACRED LANDS AND RIVERS; lines 6441-6467 confidence: medium
Six provinces surround BUALI, the centre province; in its middle Maluango has his XlBlLA or sacred grove; BUALI means the deep of breathing life.
BUALI is described as the centre province among six surrounding provinces, and a sacred grove is located in its middle.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa F 2 / VI MEASURES, SIGNS, AND SYMBOLS 69 / VI MEASURES, SIGNS, AND SYMBOLS 71 / VI MEASURES, SIGNS, AND SYMBOLS 73; lines 3903-4001 confidence: medium
Four roads called Nzila Nzambi or God's roads meet in Kongo provincial capitals and separate at Mavamba; they come from East, West, North, and South and represent four named winds with stated associations.
Four God's roads meet or separate at Mavamba in provincial capitals and correspond to the four cardinal winds; cross signs are also called Zila, or way.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa IHEDU / IHEMA / TRACES OF NKICI-ISM AMONG THE BINI / AT THE BACK OF THE BLACK MAN'S MIND CHAP.; lines 11902-11951 confidence: medium
The Awreomo joins Olukun at the same place as Ovia, and the Oyisa, Ovia, Awre, and Awreomo are the four rivers enclosing the central province of Benin where Benin city is located.
Four rivers are said to enclose the centre province of the Benin Kingdom, where Benin city is situated.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa V LAW 39 / V LAW 41 / V LAW 43 / V LAW 45; lines 2511-2606 confidence: medium
The public roads cross at Buali, called the sacred and central province; roads are named toward the Batetchi country, the sea, Kakongo, and Balumbu, and public lands include sacred groves, waters, bush, and ownerless lands.
Buali is explicitly called sacred and central, and the east, west, south, and north public roads cross there.
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daoist
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Chuang Tzu: Mystic, Moralist, and Social Reformer KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11071-11215 confidence: medium
The passage speaks of a wanderer's joy at the old country and home, mentions a lofty dais amid sight and hearing, and says Jen Hsiang Shih reached the centre and attained, recognizing no beginning, end, quantity, or time.
Jen Hsiang Shih is said to have reached the centre and attained, with the centre glossed as where all infinities converge.
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Chuang Tzu: Mystic, Moralist, and Social Reformer KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11071-11215 confidence: medium
Jen Hsiang Shih reaches the centre and attains; he recognizes no beginning, end, quantity, or time and, as part of ONE, knows no modification.
Jen Hsiang Shih reaches the centre, attains, and is described as part of ONE, recognizing no beginning, end, quantity, or time.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14461-14654 confidence: low
The passage lists theses that heaven and earth are equally low, mountain and marsh equally level, the noon sun is setting, birth is death, likeness and unlikeness have degrees, southward has no limit and yet has a limit, Yüeh can be reached today and before, joined rings can be separated, the middle of the world is north of Yen and south of Yüeh, and all creation is loved equally.
One thesis states that the middle of the world is north of Yen and south of Yüeh, with the accompanying note explaining it as relative to the speaker.
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Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1530-1662 confidence: medium
Subjective and objective are presented as mutually dependent; the true sage rejects this/that distinctions; the axis of Tao is where subjective and objective lack correlates and positive and negative blend into one.
The passage names the axis of Tao and a centre at which all infinities converge, where positive and negative blend into one.
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mangaian
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Myths and Songs from the South Pacific A KITE SONG FOR TENIO'S FETE. / BY KOROA, CIRCA 1814. / UTI'S TORCH; OR, WILL-A-WISP. / MOSQUITOES.; lines 6248-6357 confidence: high
Mangaia is hilly, and its central hill Rangimotia is called Centre-of-the-heavens, with lesser hills branching out on every side.
Rangimotia stands in the middle of Mangaia, is named Centre-of-the-heavens, branches into lesser hills, and is treated as sacred.
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Myths and Songs from the South Pacific CHAPTER I. / MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA.; lines 929-1038 confidence: medium
Vari deems it improper that Vatea's land should be beneath or invaded by younger brothers' lands, so she moves the thin land directly under the upper-world opening, with younger brothers' lands beneath, establishing primogeniture.
Vari places Vatea's land directly beneath the opening from the upper world and above the younger brothers' lands, establishing primogeniture.
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1553-1683 confidence: high
Mangaia emerges into daylight and becomes the center of the universe; its central hill is designated Rangimotia, the center of the heavens.
Mangaia becomes the center of the universe, and its central hill Rangimotia is glossed as the center of the heavens.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SECRET. / THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE.; lines 3257-3353 confidence: high
Ru comes from Avaiki, pities the inhabitants, plants tree stakes at Rangimotia, raises the sky enough for mortals to stand and walk, and is named the sky-supporter; Teka sings of Ru forcing up the sky.
Ru plants the sky-supporting stakes at Rangimotia, explicitly described as the center of the island and of the world.
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native american plateau
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Myths of the Modocs MYTHS OF THE MODOCS 131 / MYTHS OF THE MODOCS 133 / MYTHS OF THE MODOCS 135 / MYTHS OF THE MODOCS 137; lines 7140-7239 confidence: high
Each evening the grandmother calls to Wus and asks the earth for his mind; she tells him to go again to the great mountain, which gave him power as a child and will give him strength and mind.
Wus is told to go to the great mountain for strength and mind, lies on the head of Wewekeni where living things get their mind, asks for power and flesh, and regains his mind.
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Myths of the Modocs MYTHS OF THE MODOCS 23 / MYTHS OF THE MODOCS 25 / ISIS AND YAULILIK'S DAUGHTERS / CHARACTERS; lines 1864-1961 confidence: low
Isis comes to the top of a mountain where the sky came to the ground.
Isis reaches the top of a mountain described as the place where the sky came to the ground.
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Traditions of the Thompson River Indians of British Columbia TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER / NOTES.; lines 6439-6559 confidence: high
Some say the place where NLi’ksEntEm rolled or first touched the ground became a stone marking the centre of the earth or Indian country; the stone is held sacred and covered with earth.
The place of NLi’ksEntEm’s first contact with the ground becomes a stone marking the centre of the earth or of the Indians’ country and is kept sacred.
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Traditions of the Thompson River Indians of British Columbia XXXVII. THE MAN WHO STOLE THE HORSE. / XXXVIII. THE BROTHERS. / T.VO TRADITIONS OF THE LILLOOET. / INDEX.; lines 8708-9130 confidence: medium
“Flood”; “Earth, centre of.”
The index lists Earth, centre of, as a topic.
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andamanese
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6465-6586 confidence: medium
Earthquakes are attributed to male ancestral spirits shaking the palm-tree supporting the earth in hope of destroying the cane bridge between this world and heaven; female spirits try to restrain them, and the timing is linked to rainy and dry seasons.
The earth is said to rest on a palm-tree, and a cane bridge between this world and heaven maintains this world in place.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6816-6939 confidence: medium
The world except the sea is flat and rests on an immense palm tree, bd'rata-, in an under-earth jungle called Hades; this gloomy place is partly lit by sun and moon, and departed spirits are sent there by Puluga- to await Resurrection.
The flat world is said to rest on an immense palm tree, bd'rata-, standing in the midst of an under-earth jungle.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6413-6502 confidence: medium
Mr Man’s Aka-Bea account: the flat world, excluding the sea, rests on an immense palm-tree called barata in an under-earth jungle, čaitan, a gloomy partially lit place where Puluga sends departed spirits to await the Resurrection.
The Aka-Bea account describes the flat world resting on an immense palm-tree called barata standing in the under-earth jungle.
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arctic inuit
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The Eskimo about Bering Strait THE DISCONTENTED GRASS PLANT / THE FIRE BALL / THE LAND OF DARKNESS / THE RAVEN AND THE MARMOT; lines 31061-31086 confidence: medium
A large Worm is married to a woman and has a Worm son; when the son is grown, the father sends him to the middle of the earth plain to find a wife in a small house.
The father sends the grown Worm son to the middle of the earth plain, where a small house contains the woman he will marry.
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The Eskimo about Bering Strait THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA) / THE STRANGE BOY; lines 30080-30152 confidence: medium
The man and wife return home; Doll follows a bright path to the edge of day, finds a gut-skin-covered eastern sky hole, cuts it open, releases wind with live reindeer, sees another earth-like world beyond, closes the hole, and instructs the wind.
Doll reaches the edge of day where sky meets earth, moves along the sky wall, and later reaches the middle of the earth plain where he sees the sky arch supported by poles.
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The Eskimo about Bering Strait TRADITIONAL SHOWERS OF ASHES / ANIMAL SYMBOLISM / SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL; lines 27492-27509 confidence: medium
The legend says that in the first days the earth was flooded except for a very high mountain in the middle, and that water from the sea covered all land except the mountain top.
The only land not covered is the top of a very high mountain in the middle, and animals survive by going up the mountain side.
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australian aboriginal
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The Native Tribes of Central Australia FIG. 60.- / IXITIATIOX CEREMONIES / IX INITIATION CEREMONIES 3-9 / GROUND.; lines 14846-14960 confidence: medium
The Nurtunja belonged to Unkara, a plum-tree woman with a baby boy. Returning from hunting plums, she grieved, placed the baby in the hollow with many Churinga, and pursued the thief. The boy went into the ground with the Churinga, and the Erathipa stone arose as the centre of an Oknanikilla and home of spirit individuals.
Unkara's child enters the ground with many Churinga; the Erathipa stone rises to mark the spot and is described as the centre of an Oknanikilla and home of spirit individuals.
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The Native Tribes of Central Australia VI INTICHIU.MA CEREMONIES 199 / NATIXE TRIBES OF CENTRAL AUSTRALIA CHAP. / VI INTICHIU-MA CEREMONIES 203 / VI INTICHIUMA CEREMONIES 205; lines 10039-10127 confidence: medium
Members of each totem claim power to increase their animal or plant; Undiara is described as the great centre of the kangaroo totem, just as Emily Gap is the great centre of the Witchetty grub totem.
Undiara is called the great centre of the kangaroo totem; the rock is described as the Nanja stone full of spirit kangaroo animals, and the nearby water hole is full of spirit men and women.
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The Native Tribes of Central Australia X TRADITIONS AS TO ALCHERINGA ANXESTORS 421 / UNYAPIRTA / XI TRADITIONS AS TO ALCHERIXGA ANXESTORS 425 / XI TRADITIONS AS TO ALCHERIN'GA ANXESTORS 427; lines 18246-18314 confidence: medium
An old pine tree marks where Intwailiuka stored Churinga Unchima for Intichiuma purposes and where successors are said still to store them.
The passage calls Emily Gap the headquarters of the totem and identifies a central group there, with stored Churinga and surrounding marked sites.
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buryat mongol
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 6249-6373 confidence: medium
The nine mounted Shalmos rush to the Yellow Sea; at the sea's navel the horses turn into nine trees, sink, and the Shalmos drown.
Both groups of Shalmos reach the navel of the sea, where their conveyances change form and they drown.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths JOURNEY TO ISLAND OF OLKHON 55 / JOURNEY TO ISLAND OF OLKHON 57 / JOURNEY TO ISLAND OF OLKHON 59 / JOURNEY TO ISLAND OF OLKHON 61; lines 3124-3204 confidence: high
The narrator says he would believe himself “just in the center of all things,” with the horizon equidistant and the highest point of the sky directly above him.
The narrator describes the apparent centrality of the observer and the old belief that earth was fixed at the center of the universe.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths JOURNEY TO ISLAND OF OLKHON 59 / JOURNEY TO ISLAND OF OLKHON 61 / JOURNEY TO ISLAND OF OLKHON 63 / JOURNEY TO ISLAND OF OLKHON 65; lines 3293-3376 confidence: high
In the dream, the narrator stands near an enormous telescope. A person says it will show the great center of all things, a place of repose, balance, peace, no decay, and access only for perfect beings.
The dream person identifies a great center or storm center of the universe where forces are perfectly balanced, peace is kept, and there is no decay.
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celtic welsh
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 713-797 confidence: low
Luned tells the Countess that her possessions can only be preserved by warfare and arms, that the fountain must be defended, and that only a knight of Arthur's household can defend it; she promises to go to Arthur's Court and return with a warrior.
Luned says the Countess cannot maintain her dominions unless the fountain is defended.
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The Mabinogion THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8530-8609 confidence: medium
The second plague is a dragon in Lludd's dominion fighting a foreign dragon, causing a fearful outcry.
The remedy centers on two fighting dragons, the exact central point of the island, a mead-cauldron trap, sleep, wrapping, and burial in a secure place.
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The Mabinogion THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8530-8609 confidence: medium
Llevelys identifies the second plague as a native dragon fighting a foreign dragon and instructs Lludd to trap the beings at the island's exact center using a pit, a mead-filled cauldron, and a satin covering, then bury them in a kistvaen in a strong place.
Lludd is told to find the exact central point of the island, finds it at Oxford, and there captures the plague-causing dragons before burying them in Snowdon.
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jain
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) Q 2 . / LIVES OF THE GIN AS. 2 29 / LIVES OF THE GIN AS. 233 / LIVES OF THE GIN AS. 235; lines 11260-11337 confidence: medium
The queen sees a large radiant sun that dispels darkness, destroys night, stops cold, circles Mount Meru, and has a thousand rays that obscure other lights.
The sun is said to always circle Mount Meru.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 6, 287 / SIXTH LECTURE, / CALLED / PRAISE OF MAHAVIRA.; lines 16702-16799 confidence: high
The sage's knowledge is compared to the sea; he is pure like the ocean, free from passion, unfettered, brilliant like Sakra, vigorous, and shining with virtues like Sudarsana/Meru or heaven.
Meru/Sudarsana is described as the best mountain, touching the sky, immersed in the earth, with suns revolving around it and divine beings enjoying themselves upon it.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) SIXTH LECTURE, / CALLED / PRAISE OF MAHAVIRA. / BOOK I, LECTURE 6, 289; lines 16802-16904 confidence: high
The mountain has burnished-gold colour, is greatest of mountains, difficult to ascend because of rocks, and is like earth on fire.
Mount Sudarsana is described as the king of mountains standing in the centre of the earth and shining with radiance, and Mahavira is then said to be similar to it.
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native american great lakes
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4536-4628 confidence: high
A belief describes a huge metallic cylinder from the center of heaven to earth; four dignitaries at the top grant wishes to fortunate dreamers who ascend during visions, while others are judged by height attained.
A metallic cylinder stretches from the center of heaven to earth, and fortunate dreamers ascend through it in vision to four wish-granting dignitaries.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 6606-6702 confidence: medium
The Menomini claim a large brass or copper cylinder extends from earth to the fourth and highest heaven; four gods sit at its top. Nakuti's great-grandfather dreamed of these gods and Wabano, the morning-star, walking through the sky until their leader approached singing.
A brass or copper cylinder extends from earth to the fourth and highest heaven, and a dreamer walks through the sky toward the gods at its top.
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Social Life and Ceremonial Bundles of the Menomini Indians TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS. / DREAM FASTING OF YOUTHS AND MAIDENS.; lines 2841-2940 confidence: high
The last dream type concerns a sacred metal cylinder in the center of the heavens; a dreamer ascends through the tube and, if reaching the top, receives gifts from gods conferring powers for war, long life, and hunting.
A sacred metal cylinder stands in the center of the heavens; the dreamer ascends through it and may receive gifts from gods at the top.
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shan
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Shans at Home, With Two Chapters on Shan History and Literature AFTER A BATHE. / BOYS WITH RAIN-CAPES. / BUDDHIST MONK. / COUNTING ON THE FINGERS; lines 2642-2761 confidence: high
Monks teach a non-Western geography: the flat world is one of four islands, with a sacred mountain in the middle resting on an enormous fish whose tail-biting and shaking causes great earthquakes.
The passage reports teaching that four flat islands have a great sacred mountain in their middle.
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Shans at Home, With Two Chapters on Shan History and Literature DESIGN FROM COVERLET FOR BED. / DESIGN OF PART OF A BED COVER. / KACHIN MARRIED WOMAN. / KACHIN BAG.; lines 8424-8556 confidence: high
When the islands appear, the waters stop rising; a great mountain named Loi-sao-mong rises from the sea in the middle and is called the central pillar of the world, known elsewhere in Buddhist cosmogony as Mount Meru.
Mount Meru/Loi-sao-mong rises in the middle of the islands and is explicitly called the central pillar of the world; the sun circles it.
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Shans at Home, With Two Chapters on Shan History and Literature DESIGN FROM COVERLET FOR BED. / DESIGN OF PART OF A BED COVER. / KACHIN MARRIED WOMAN. / KACHIN BAG.; lines 8424-8556 confidence: medium
The passage notes multiple creation versions; one says four gods brought down a lotus from heaven, whose flower became Mount Meru and whose four leaves became the Four Islands.
An alternate creation version says a lotus from heaven has a flower that becomes Mount Meru and leaves that become the Four Islands.
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siberian
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 12865-12958 confidence: medium
Chukchee benevolent supernatural beings are called vairgît; sacrificed-to Beings live in twenty-two compass directions, with a chief zenith middle-crown; Dawn and Twilight are wife-companions, and Darkness receives special sacrifices.
Sacrificed-to Beings live in twenty-two compass directions, and the chief resides in the zenith as the middle-crown, associated with Mid-day, the Sun, and the Polar Star.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13058-13149 confidence: medium
Chukchee belief describes several worlds, counted as five, seven, or nine; a hole under the polestar is a passage used by shamans and spirits, and another route is a step downward toward dawn.
Several worlds are arranged above one another, and a hole under the polestar allows shamans and spirits to pass between them.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13612-13699 confidence: medium
The Ainu also call the Supreme Being Tuntu, meaning pillar, support, or upholder; he is described as creator, summit, centre, foundation, originator, support, creator and preserver of the world, sustainer of men, and protector accessible in prayer.
The Ainu Supreme Being is called Tuntu, pillar or support, and is described as summit, centre, foundation, originator, and support of the world.
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christian apocrypha
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII. / SIMILITUDE IX.; lines 24467-24682 confidence: medium
In the middle of the plain stands a huge white square rock, higher than the mountains and seemingly able to support the whole world; it looks old but contains a newly hewn gate bright beyond the sun.
A huge white square rock stands in the middle of the plain, higher than the mountains, and appears capable of supporting the whole world; it contains a radiant gate.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII. / SIMILITUDE IX.; lines 25347-25565 confidence: low
The tower is built on a rock and on the gate; the name of the Son of God is great and without bounds, supports the whole world, and the Son is foundation for those who bear his name.
The tower rests on rock and gate, and the Son of God's name is said to support the whole world while he serves as foundation for name-bearers.
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estonian
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XI / THE LOSS OF THE SWORD / CANTO XII / THE FIGHT WITH THE SORCERER'S SONS; lines 2783-2886 confidence: high
People gather at the sacred hill of Taara for a festival, but the king remains absent; summer fades into autumn while Kalevide sleeps and dreams of a better sword forged in an underground smithy.
Kalevide dreams of a better sword forged in an underground smithy inside a great mountain at the middle point of the earth, with its peak lost in the clouds.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES / CANTO XIV / THE PALACE OF SARVIK; lines 3081-3204 confidence: high
“a vast space in the centre of the earth where he rules over seven worlds; seven islands ... populated with the souls of the departed”
Sarvik is said to rule a vast space in the centre of the earth, consisting of seven worlds or islands inhabited by souls of the departed.
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ganda
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The Baganda: An Account of Their Native Customs and Beliefs CO JS / O JO / E U / CAPITAL; lines 31420-31545 confidence: medium
When choosing a new Capital, the King sought a Royal Enclosure site that would be a key to the districts by commanding roads to them.
The Royal Enclosure is placed as the core of the Capital, is selected to command roads to districts, and is associated with temples, sacred fire, the royal chair, royal fetiches, and dynastic burial or shrine sites.
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The Baganda: An Account of Their Native Customs and Beliefs RELIGION / THE BAGANDA / CHAP. / IX RELIGION 313; lines 16451-16537 confidence: medium
Musisi is responsible for earthquakes, dwells in the centre of the earth, and causes earthquakes by moving; people pat fetiches or stomachs, cry out, and give presents to make him remain quiet.
Musisi dwells in the centre of the earth and causes earthquakes when moving; gifts are supplied lest he angrily disturb the earth.
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yoruba
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. I I I / CHAPTER III. / CHAPTER IV. / REMARKS ON THE FOREGOING.; lines 3219-3343 confidence: medium
The first man is named Obalofun and the first woman Iya; after coming out of the goddess at Ife, they settle there and have descendants who populate the whole earth, so Ife is considered the cradle of the human race.
Ife is named as the place where the first couple emerges and settles, and is therefore considered the cradle of the human race.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. THE YOKUBA-SPEAKINO PEOPLES / OP THE / SLAVE COAST OF WEST AFEICA / CHAPTER L; lines 839-963 confidence: medium
Ife sent forces to both sides; when discovered, Modakekes and Ibadans attacked Ife, and "the town, which was regarded as holy, and the cradle of the Yoruba race, was destroyed."
Ife is explicitly called holy and the cradle of the Yoruba race before its destruction by Modakekes and Ibadans.
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african bantu
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II CH. XXII / THE DIVINITIES / OFFERINGS UPON A GRAVE. / SHIMUNENGA'S GROVE AT MALA.; lines 7399-7503 confidence: medium
Attempts to get a chief to enter the grove fail; no path enters it, and only the priest enters once a year, cutting his way in.
The grove and Nakatunda are demigod-associated communal centers where access, offerings, and major communal decisions are regulated.
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armenian
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4053-4149 confidence: medium
Mount Ararat towers over the plains; the Bible is cited for the Ark resting there after the Flood; Armenia is also identified as the traditional site of Eden and the four Genesis rivers.
The passage identifies Armenia as the traditional site of the Garden of Eden and says the four Genesis rivers rising in the Garden still flow through Armenian land.
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burmese
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The Soul of a People ALL LIFE IS ONE 285 / ALL LIFE IS ONE 287 / ALL LIFE IS ONE 289 / ALL LIFE IS ONE 291; lines 9707-9775 confidence: medium
The prospect of palace life, called the centre of the world, is presented as tempting. The sister consents, the brother consents, and she is sent under escort.
The palace is explicitly described as the centre of the world in the sister's imagined prospect of royal life.
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ekoi
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In the Shadow of the Bush ON THE WAY TO OBAN 3 / B 2 / ON THE WAY TO OBAN 5 / ON THE WAY TO OBAN; lines 1461-1504 confidence: medium
Oban is described as giving its name to the district and as being regarded "as the central point of their race."
Oban is explicitly said to give its name to the district and to be regarded as the central point of the Ekoi race.
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fijian
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Tales from Old Fiji HOW THE TONGANS CAME TO FIJI / CAME TO FIJI 21 / CAME TO FIJI 23 / CAME TO FIJI 25; lines 2967-3040 confidence: medium
The Great Serpent dwells on the hill of Kau-vandra in Great Fiji, gives the surrounding country to his chosen tribe, and the tribe builds a safe town on a high hill.
The Great Serpent dwells on the hill of Kau-vandra, and the chosen tribe builds a safe town on a high hill associated with his gift of land and presence.
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guiana amerindian
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The Central Caribs MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X / LANGUAGE / TEXTS; lines 4891-5143 confidence: low
The hymn praises God as Lord and everlasting Father; all earth worships; angels, heavens, heavenly powers, Cherubim, and Seraphim cry to God; the acclamation "Holy, Holy, Holy" appears; heaven and earth are full of divine majesty and glory.
The Te Deum presents heaven, earth, angels, Cherubim, Seraphim, and heavenly powers as oriented toward divine praise, with heaven and earth full of divine glory.
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indigenous australian
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies The Origin of the Narran Lake confidence: medium
Byamee pursues water beings through connected water holes, kills them, restores his wives, and declares that the water-filled hollows will become Narran Lake.
The narrative explains how a named water-place becomes Narran Lake.
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inuit
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Tales and Traditions of the Eskimo SOCIAL ORDER, CUSTOMS, AND LAWS. / SOCIAL ORDER, CUSTOMS, AND LAWS. / RELIGION. / RELIGION.; lines 2163-2237 confidence: medium
Earth and sea rest on pillars and cover an underworld accessible from sea and mountain clefts; an upper world lies above; the solid blue sky vaults like an outer shell and may revolve around a high northern mountain; the upper world contains mountains, valleys, and lakes.
The sky is said by some to revolve around a far northern mountain-top, and the upper world may be identical with the mountain around whose top the sky circles.
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maya
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The Maya Chronicles I. THE SERIES OF THE KATUNS. / TEXT. / TRANSLATION. / NOTES.; lines 2645-2740 confidence: medium
Tulan Zuiva is identified with Chicomoztoc, the Seven Caves/Ravines/Cities, an ancestral emergence place; Guatemalan ancestors went there to receive gods; Huitzilopochtli issued from it; divinities dwelt there; Quetzalcoatl was youngest born of Iztac Mixcohuatl, lord of the Seven Caves.
Tulan Zuiva/Chicomoztoc is described as Seven Caves, Seven Ravines, or Seven Cities from which many tribes claimed their ancestors emerged and where gods and divinities were connected.
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micronesian
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The Island of Stone Money: Uap of the Carolines INTEODUCTORY / THE ISLAND OF STONE MONET / INTRODUCTORY / INTRODUCTORY; lines 153-197 confidence: low
Uaap is reported to mean "the Land," which the narrator supposes meant "the whole world" to the aborigines.
The passage reports Uaap as meaning 'the Land' and adds the narrator's supposition that this meant the whole world to the aboriginal inhabitants.
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nahua
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 619-768 confidence: medium
The house of mist is explained as the home of the rain god, represented at the annual festival by four small buildings near the water's edge facing the four cardinal points.
The notes describe four small buildings representing the house of mist, set near the water and facing the four cardinal points.
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native american southeast
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20805-20903 confidence: high
The passage states that sacred numbers occur worldwide, that Cherokee sacred numbers are four and seven, and that seven relates to clans, upper worlds or heavens, and formula repetitions; in long-life prayers the priest raises the client to the seventh heaven.
Four and seven organize directions, upper worlds or heavens, ritual repetitions, and center/vertical orientation.
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