Motif

World-Destroying Fire

world_destroying_fire

A motif of the Flood, Fire, and Cosmic Renewal family, within the sub-family World Fires and Burning Cities. Every row below is a tagged passage; each rests on a quote in its source text.

586 occurrences

55 traditions

hindu

Maha-bharata BOOK VIII / BHISHMA-BADHA / BOOK IX / DRONA-BADHA; lines 5114-5254 confidence: low

Before evening darkness, Bhima kills many of Duryodhan's brothers; Duryodhan continues fighting in darkness, and torches light the night battle.

After sunset-related events, fighting continues into darkness with torches lighting the gloom, and Karna's attack is compared to lurid midnight lightning.
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The Hymns of the Rigveda, Complete 2 Volumes HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183; lines 11605-11795 confidence: low

The hymn says sacrifice purges earth and heaven, burns she-fiends, describes foes slaughtered in a pit of death, and asks Indra to crush sorceresses with a stone and foot and cast them into a deep narrow pit.

The hymn says sacrifice burns she-fiends and describes a fiery-weaponed fiend and heaven and earth fearing fierce heat while Indra speeds with bolts of death.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IX, 278. DUTIES OF A KING. 39 1 / IX, 290. DUTIES OF A KING. 393 / IX, 299' DUTIES OF A KING. 395 / IX, 313- DUTIES OF A KING. 397; lines 27053-27150 confidence: medium

The king must not provoke Brahmanas to anger; angered Brahmanas could instantly destroy him with his army and vehicles. The note glosses this destruction as by magic rites and curses.

Angered Brahmanas are said to destroy the king and his forces and are linked with fire consuming all things and other cosmic alterations.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CC / SECTION CCI / SECTION CCII / SECTION CCIII; lines 47932-48016 confidence: high

Dhundhu rises, swallows weapons, emits flames like end-of-Yuga fire, and consumes Kuvalaswa's sons, with comparison to Kapila and Sagara's sons.

Dhundhu emits flames likened to the end-of-Yuga Samvarta fire and is said to overwhelm the triple world with flames from his mouth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCII / SECTION CCIII / SECTION CCIV / SECTION CCV; lines 48147-48226 confidence: medium

The Brahmana asks whether she exalts her husband above Brahmanas and says Brahmanas are like fire and may consume the earth.

The Brahmana says Brahmanas are like fire that may consume the earth; the woman cites a she-crane burnt by wrath and a continuing wrath-fire in Dandaka.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX; lines 53266-53351 confidence: high

Vishnu, the Supreme Being and Soul of the Universe, pervades creation and at the termination of a cycle assumes the shape of all-consuming fire, consuming the universe with mountains, seas, islands, forests, and the subterranean Naga world.

At the termination of a cycle, Vishnu/Narayana assumes the form of an all-consuming fire and consumes the whole universe, including mountains, seas, islands, forests, and the Naga world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXIII / SECTION CCXXIV / SECTION CCXXV / SECTION CCXXVI; lines 21116-21150 confidence: medium

Brahman says, "I see a way by which thou mayest consume the forest of Khandava today in the very sight of Indra."

Agni seeks to consume Khandava forest even though Indra and celestial protection oppose the burning.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXIV / SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII; lines 21153-21240 confidence: high

Agni puts forth his energetic form, surrounds Khandava forest on all sides with seven flames, and consumes it in an all-consuming form like that at the end of a Yuga.

Agni consumes Khandava with seven flames in an all-consuming form compared to the end of a Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXIX / SECTION CCXXX / SECTION CCXXXI / SECTION CCXXXII; lines 21605-21666 confidence: medium

Fire blazes in the Khandava forest; infant birds are distressed and without escape; Jarita laments; the conflagration is described as burning the forest and licking the tallest trees.

The passage centers on an overwhelming forest conflagration that threatens helpless beings and is described with expansive imagery, including illuminating the universe and burning the forest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII; lines 21243-21294 confidence: medium

The clamor is compared to the uproar during the churning of the ocean; flames reach the firmament, alarming the celestials, who ask Indra why Agni burns the creatures and whether world destruction has come.

The fire's flames reach the firmament and the celestials ask whether the time for world destruction has come.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII; lines 49985-50027 confidence: low

Skanda is called the son of the Fire-god, wears clean red cloths, and has a red cock from the Fire-god as his ensign, which is compared to an image of all-destroying fire.

Skanda's red cock ensign is compared to the image of all-destroying fire while positioned on his chariot.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX; lines 21301-21384 confidence: medium

Arjuna prevents Indra's rain with his own weapons and covers Khandava forest with arrows so no living creature can escape from below.

The passage centers on the burning of Khandava, with Agni consuming the forest while Indra's rain is blocked and creatures are trapped.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX; lines 21411-21492 confidence: low

Khandava's inhabitants, including Danavas, Rakshasas, Nagas, wild animals, birds, and other creatures, flee in fear from falling stones and the burning forest while Krishna and Arjuna stand armed.

Khandava burns while Agni receives the slain creatures, and Krishna and Arjuna actively prevent escape and assist the conflagration.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXXI / SECTION CCXXXII / SECTION CCXXXIII / SECTION CCXXXIV; lines 21719-21803 confidence: medium

Drona calls the approaching fire cruel, seven-tongued, and seven-mouthed, saying it comes toward their habitation and licks up everything in its path.

Agni is described as a seven-tongued, seven-mouthed fire consuming everything in his path, and he is praised as the destroyer of the three worlds before consuming Khandava forest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 17643-17702 confidence: high

Aurva says his anger-vow for the destruction of all worlds must not go in vain, and compares his rage to fire consuming dry wood.

Aurva's wrath is repeatedly described as a fire that could consume the worlds, and the Pitris instruct him to place it in the waters so the worlds are not destroyed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 45985-46062 confidence: high

The Samvartaka fire, impelled by winds, appears on the earth dried by the seven suns, penetrates earth and nether regions, terrifies gods, Danavas, and Yakshas, and consumes the nether regions and earth.

The Samvartaka fire consumes the earth, nether regions, and universe, including divine and supernatural beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII; lines 46182-46266 confidence: high

Ascetic Brahmanas worship the Deity by profound meditation; the Deity identifies himself with Samvartaka flame, wind, sun, and fire, with stars as pores, with ocean and directions as coverings or dwelling, and with emotions; men move within his body under his ordinance.

The Deity identifies himself with Samvartaka flame and fire, and says that at the end of the Yuga he assumes the fierce form of Death and destroys all three worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 46426-46509 confidence: low

All points of the horizon blaze; stars and stellar groups lose brilliance; planets and conjunctions are inauspicious; winds are confused and agitated; meteors flash through the sky; the Sun appears with six others of the same kind.

The passage says all points of the horizon will be ablaze and the Sun will appear with six others.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 46510-46553 confidence: high

At the end of the Yuga, conflagrations occur everywhere; the Sun is enveloped by Rahu; the deity of a thousand eyes showers rain unseasonably; crops do not grow abundantly.

Conflagrations occur everywhere and fires blaze on all sides when the Yuga ends.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 40052-40125 confidence: high

Satyaki describes Arjuna as his brother, friend, preceptor, and second self of Krishna, then promises to cut off Duryodhana's head with shafts likened to snakes, poison, and fire, and to slay Kuru fighters as end-time fire burns straw.

Satyaki compares his killing of Kuru fighters to end-time fire burning heaps of straw, and describes hostile troops being burned by fiery shafts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 40360-40430 confidence: medium

After paralyzing Indra's arm, Chyavana recites sacred hymns, makes an offering on the fire, and attempts to destroy Indra.

Through Chyavana's ascetic energy and fire rite, the enormous demon Mada appears with cosmic-scale features and rushes to devour Indra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXII / SECTION CXXXIII / SECTION CXXXIV / SECTION CXXXV; lines 13732-13781 confidence: high

Drona gives Arjuna the Brahmasira weapon with methods for hurling and recalling it and warns that it must not be used against human foes, since it could burn the whole universe; it may be used against a non-human foe.

Drona warns that the Brahmasira, if hurled against an inferior human foe, might burn the whole universe, and restricts its use to non-human foes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 14191-14275 confidence: medium

Arjuna attacks the Panchala side, fells the son of Prishata from an elephant, is likened to end-of-Yuga fire, and the Panchalas and Srinjayas resist with loud shouts and many weapons.

Arjuna's destructive action in battle is compared to the fire that consumes all things at the end of the Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 14294-14361 confidence: medium

Drona tells Arjuna of the arms lineage Agastya-Agnivesa-Drona and describes the Brahmasira as a never-futile thunder-like weapon capable of consuming the whole earth, with the command not to hurl it at any human being.

The Brahmasira is described as never futile, thunder-like, and capable of consuming the whole earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 41814-41881 confidence: medium

Brahma directs the celestials to Nandana, where Garuda is visible and the Supreme Being appears in boar form, flaming like the all-consuming fire at universal dissolution, with the Srivatsa gem visible.

The boar-form Supreme Being is described as flaming like the all-consuming fire at universal dissolution.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LI / SECTION LII / SECTION LIII / SECTION LIV; lines 5495-5574 confidence: medium

Vasuki says his head swims and heart breaks under the mother's curse; Astika tells him not to grieve and says he will dispel fear from the blazing fire, a punishment compared to the fire at the end of the Yuga.

Astika describes the terrible punishment as capable of burning like the fire at the end of the Yuga and says he will extinguish it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 5729-5780 confidence: medium

Sauti says the descendants of the named snakes are too many to mention; some had three, seven, or ten heads, with poison "like unto the fire at the end of the yuga," and were burned by thousands.

The passage compares some snakes' poison to the fire at the end of the yuga and also to blazing fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 28158-28201 confidence: medium

Arjuna tries to pacify Bhima; Bhima's wrath burns, with fire, smoke, sparks, and flames issuing from his senses, and his face is compared to Yama at universal destruction.

Bhima's wrath is described as fire issuing from his senses, and his face is compared to Yama at universal destruction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 7572-7625 confidence: medium

Menaka fears Viswamitra's wrath, saying he can burn the three worlds, shake the earth, sever Meru and hurl it away, and is like blazing fire, the Sun, the Moon, and Yama.

Menaka says Viswamitra can burn the three worlds and describes him with blazing-fire imagery.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 8065-8120 confidence: medium

Prachetas has ten ascetic sons who burn poisonous plants and large trees covering the Earth with fire emanating from their mouths.

Ascetic sons of Prachetas burn plants and trees covering the Earth with fire from their mouths.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI; lines 37506-37558 confidence: high

Karna is described as a mighty warrior versed in celestial weapons and is compared to a flame or all-consuming fire at the end of the Yuga, with arrows as tongues, hand-slaps as crackling, dust as smoke, and troops as straw to be consumed.

Karna is compared to an all-consuming fire at the end of the Yuga that will consume troops like straw.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI; lines 37506-37558 confidence: medium

Karna is described as a mighty warrior versed in celestial weapons and is compared to a flame or all-consuming fire at the end of the Yuga, with arrows as tongues, hand-slaps as crackling, dust as smoke, and troops as straw to be consumed.

The passage sets Karna’s fire image against Arjuna as a cloud, Krishna as wind, weapons as lightning, and arrows as showers that extinguish the blaze.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 30972-31057 confidence: medium

Vasudeva prepares a fiery celestial weapon and launches Sudarsana with mantras to destroy the precious metal car and its enemies; the discus is described as ash-reducing, razor-sharp, and like a second sun at the end of the Yuga.

Sudarsana is described as reducing beings to ashes, blazing like a second sun at the end of the Yuga, setting Salwa ablaze, and leaving the town ablaze.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 33508-33549 confidence: medium

Dhritarashtra compares Kiriti's shafts to a thunderbolt on a mountain and to sun rays heating the universe, saying they will scorch his sons.

Arjuna is called an all-consuming Destroyer, his shafts are said to scorch Dhritarashtra's sons, and his chariot and arrows are imagined as breaking the Bharata armies.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 3024-3119 confidence: medium

Airavata emerges and is taken by Indra; Kalakuta poison appears, blazes like fire, stupefies the three worlds, and Siva swallows and holds it in his throat for the safety of creation, becoming called Nilakantha.

Kalakuta poison blazes like fire and stupefies the three worlds; Siva swallows it for the safety of creation and holds it in his throat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 3122-3202 confidence: medium

Nara and Narayana enter the field; Narayana recalls Sudarsana, the fiery discus comes from the sky, and he hurls it, destroying Daityas and Danavas by thousands.

Sudarsana is described as Agni-like, as blazing fire, and as a fire that consumes all things at the end of a Yuga while destroying Daityas and Danavas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 3335-3421 confidence: medium

Garuda emerges from the egg without his mother's help, shines like fire and lightning, can assume forms and move at will, grows in size, ascends the sky, and roars fiercely.

Garuda's radiance is compared to a heap of fire, the fire at the end of the Yuga, and the fire of Universal Dissolution, causing the gods to fear destruction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 3424-3480 confidence: high

Garuda, able to go everywhere at will and bearing Aruna on his back, goes from his father's home to his mother's side across the great ocean and places Aruna in the eastern regions when Surya has resolved to burn the worlds with fierce rays.

Surya resolves to burn the worlds with fierce rays, radiates destructive heat, and is said to be capable of burning everything to ashes when he rises.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXIX / SECTION XXX / SECTION XXXI / SECTION XXXII; lines 3992-4051 confidence: medium

Garuda reaches the amrita and finds it surrounded by fire whose flames cover the sky. He assumes ninety times ninety mouths, drinks waters from many rivers, extinguishes the fire, and assumes a very small form to enter the place of the Soma.

The amrita is surrounded by fire whose flames cover the sky and seem ready to burn the Sun, and Garuda extinguishes it with waters from many rivers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1463-1525 confidence: medium

The Drona Parva summary mentions Rudra's glory in connection with the burning of the three cities and Vyasa's recital of the glory of Krishna and Arjuna.

The passage mentions Rudra in connection with the burning of the three cities and separately names the fall of the Asura Tripura.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 VANA PARVA / SECTION I / SECTION II / SECTION III; lines 29379-29460 confidence: high

At universal dissolution, Samvartaka fire born of the Sun's wrath consumes the three worlds; clouds born of the Sun's rays bring deluges; the Sun divides into twelve parts and drinks up the ocean.

At universal dissolution, the fire Samvartaka born of the Sun's wrath consumes the three worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 DRONA PARVA / SECTION I / SECTION II / SECTION III; lines 38327-38387 confidence: medium

Karna predicts that the wrathful Pandavas will slaughter the Kurus; he says the Kauravas will fear Savyasachin, Gandiva's thunder-like arrows, and Kiritin's shafts, which will consume the Dhartarashtras like a raging forest fire.

Karna compares Arjuna to a surging fire and Krishna to wind that together burn a forest, and says Arjuna's shafts will consume the Dhartarashtras.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION C / SECTION CI / SECTION CII / SECTION CIII; lines 33533-33613 confidence: low

Partha covers Drona with arrows; Drona blazes with wrath like a forest conflagration, covers Arjuna with shafts, and Duryodhana sends Susarman to support Drona's wing.

Drona is compared to a forest conflagration, Arjuna to Death at the end of the Yuga, and Bhima to Rudra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 33870-33939 confidence: medium

Bhishma “blazed up like a fire in the midst of a forest”; his car is the fire-chamber, bow the flames, weapons the fuel, shafts the sparks, and he is the fire consuming Kshatriyas.

The passage explicitly compares Bhishma to fire and elaborates the image by making his car, bow, weapons, and shafts correspond to fire-chamber, flames, fuel, and sparks.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 34025-34050 confidence: medium

Phalguni says the car-warrior will be thrown down "like the crescent moon at the end of the Yuga (when the destruction of the universe comes)."

The passage compares a warrior's predicted fall to the crescent moon at the end of the Yuga and repeatedly describes Bhishma's destructive action through solar and fiery images.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLII / SECTION CLIII / SECTION CLIV / SECTION CLV; lines 53529-53612 confidence: medium

Drona is likened to fire and the sun, emits ray-like arrows, cuts off approaching heads, and routs the Pandava host.

Drona is repeatedly compared to fire and the sun while consuming and routing the opposing host.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLII / SECTION CLIII / SECTION CLIV / SECTION CLV; lines 53717-53800 confidence: high

Aswatthaman's arrows afflict the Rakshasa force; he consumes Rakshasas with steeds, drivers, and elephants, burns a full Akshauhini, and is compared to Agni, Maheswara after burning the triple city, and blazing Yuga-fire.

Aswatthaman's destruction of the Rakshasa force is repeatedly described through fire imagery, including Agni, Yuga-fire, and Samvartaka fire burning creatures at the end of the Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLIV / SECTION CLV / SECTION CLVI / SECTION CLVII; lines 54044-54128 confidence: medium

Kripa says Bhima and Phalguna could annihilate the universe with weapons, Yudhishthira could consume the world with angry eyes, and Sauri has clad himself in mail for the Pandavas.

Kripa says Bhima and Phalguna can annihilate the universe with weapons and that Yudhishthira can consume the whole world with angry eyes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLVI / SECTION CLVII / SECTION CLVIII / SECTION CLIX; lines 54439-54482 confidence: high

Aswatthaman appears "like the blazing fire at the end of the Yuga" after consuming creatures and is applauded by the Kauravas.

After mass slaughter, Aswatthaman is compared to blazing fire at the end of the Yuga after consuming all creatures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLX / SECTION CLXI / SECTION CLXII / SECTION CLXIII; lines 54749-54832 confidence: high

"the earth seemed to be in a conflagration, like what happens at the universal destruction"; the compass-points also blaze with lamps.

The illuminated battlefield is described through the image of earth in conflagration like universal destruction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXII / SECTION CLXIII / SECTION CLXIV / SECTION CLXV; lines 54923-55008 confidence: medium

Weapons clash in the welkin, sparks shine like fireflies, and the renewed battle in thick darkness is said to resemble the encounter between Sakra and Prahlada.

Ghatotkacha’s ten shafts are compared to Yuga-fire, and weapon clashes produce fiery sparks in the sky.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXV / SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII; lines 20390-20476 confidence: medium

Aswatthaman is described as austerity-strengthened, gifted celestial weapons by Drona, fond of life, able to annihilate celestial armies and split mountains, and resembling Yama and the fire at the end of the Yuga.

Aswatthaman's fury is compared to the fire at the end of the Yuga, and Drona's attack is imagined as fire consuming dry grass and fuel.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 56127-56196 confidence: medium

Karna shoots golden-winged shafts at sky-ranging Rakshasas, destroys the Rakshasa host, and is likened to Agni at universal dissolution and Maheswara after consuming the triple city.

Karna's destruction of the Rakshasa host is compared to Agni consuming all creatures at universal dissolution and to Maheswara after consuming the triple city.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII; lines 20988-21056 confidence: medium

Hotravahana tells Amva not to return to her father’s abode, identifies himself as her mother’s father, promises to dispel her grief, and advises her to go to Rama son of Jamadagni, who may slay Bhishma if Bhishma disobeys.

Rama is described as resembling Yuga-fire in energy and as able to slay Bhishma if Bhishma disobeys him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII / SECTION CLXXXIII; lines 21554-21637 confidence: medium

Bhishma shoots a blazing arrow described as having Death at its head; Rama falls unconscious, universal confusion and alarm are described, and ascetics with the princess of Kasi comfort Rama with water-cooled hands and assurances of victory.

The duel produces universe-wide alarm in simile, obstruction of sun and wind by arrows, and a conflagration in the sky that burns arrows to ashes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXI / SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV; lines 21640-21687 confidence: medium

Rama hurls "a fierce lance, blazing like a meteor"; Bhishma cuts the "blazing dart" into three fragments, after which fragrant breezes blow around him.

The weapons are compared to meteors, tongues of fire, the sun at the end of the Yuga, and twelve suns at the destruction of the universe.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV; lines 21690-21756 confidence: medium

Bhishma takes up a shaft compared to the blazing fire at the end of the Yuga, but Rama baffles it. Dust clouds dim the solar disc, the sun goes to the western mount, night comes with cool breezes, and both stop fighting.

Bhishma takes up a shaft compared to the blazing fire that appears at the end of the Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI; lines 57287-57367 confidence: low

Bhima and Kesava urge Savyasachin; Arjuna advances at the front and is compared to a raging conflagration consuming foremost foes.

Arjuna is likened to a raging conflagration consuming foremost foes, and Drona is later likened to a smokeless fire; both images mark overwhelming martial power.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 21799-21846 confidence: high

“the two weapons began to blaze forth brightly, showing what happens at the end of the Yuga”; the welkin and firmament blaze, horizons fill with smoke, beings are distressed, and earth with mountains, seas, and trees trembles.

The two Brahma weapons blaze in mid-air, are explicitly compared to what happens at the end of the Yuga, set the welkin and firmament ablaze, produce smoke, and distress beings across the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXVIII / SECTION CXC / SECTION CXCI / SECTION CXCII; lines 57910-57993 confidence: medium

Dhrishtadyumna rushes at the grieving Drona; he is said to have been obtained by Drupada at a great sacrifice for Drona's destruction, and he takes a celestial bow and fiery, snake-like arrow that appears world-ending.

The blazing bow and fiery arrow lead the troops to regard the moment as the last hour of the world.
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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 hostile army is torn by Bhishma's arrows, and the sons of Pandu are said to be unable to defeat him; he is compared to the Destroyer armed with a lance.

Arjuna is compared to Death and to a conflagration; Bhishma is compared to the Destroyer, fire, and the burning Sun while killing large numbers of foes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CX / SECTION CXI / SECTION CXII / SECTION CXIII; lines 48489-48572 confidence: medium

Bhima recovers and hurls a steel dart with a golden staff. The dart is described as snake-like and as having the splendour of Yuga-fire; Kritavarman cuts it in two, and it falls like a large meteor.

Bhima's hurled dart is compared to a snake and to the splendour of the Yuga-fire before Kritavarman cuts it in two and it falls like a meteor.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CX / SECTION CXI / SECTION CXII / SECTION CXIII; lines 48573-48603 confidence: medium

The two warriors exchange clouds of shafts, shoot arrows in hundreds, and are compared to huge elephants, blazing fires, suns shedding rays, and suns at the end of the Yuga.

The fight is described with blazing-fire imagery and the warriors are compared to suns appearing at the end of the Yuga; Kritavarman later stands in battle like a blazing fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXC / SECTION CXCI / SECTION CXCII / SECTION CXCIII; lines 58031-58116 confidence: medium

The battle scene is compared to a former time when Rudra destroyed creatures; the field is strewn with human arms, heads, bows, umbrellas, yak-tails, broken wheels and cars, dead horsemen, and dying warriors.

The battlefield is compared to Rudra destroying creatures; Drona's weapons blaze and he stands like a smokeless fire while using the Brahma weapon.
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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 59778-59815 confidence: medium

When the three cities come together in the firmament, Mahadeva pierces them with a terrible three-knotted shaft inspired with Yuga-fire and composed of Vishnu and Soma; the Danavas cannot gaze upon it, and the triple city begins to burn.

Mahadeva’s shaft is inspired with Yuga-fire, the Danavas cannot gaze upon it, and the triple city burns after being pierced.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVII / SECTION CXCVIII / SECTION CXCIX / SECTION CC; lines 58900-58986 confidence: medium

Sanjaya says Drona's son slaughters foes like the Destroyer at the end of the Yuga and piles up a mountain of dead composed of bodies, standards, weapons, animals, carrion creatures, and spirits.

The Narayana weapon fills the sky with blazing missiles and consumes the Pandava army like fire consuming dry grass; Aswatthaman's carnage is also compared to end-of-yuga destruction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVIII / SECTION CXCIX / SECTION CC / SECTION CCI; lines 59038-59115 confidence: high

Bhima, his steeds, driver, and car are shrouded by the weapon of Drona’s son amid images of blazing flame and conflagration; the weapon is compared to Yuga fire consuming the universe at dissolution and entering the Creator’s mouth, and its energy is said to enter Bhima’s body.

The passage explicitly compares the weapon’s action against Bhima to the Yuga fire that consumes the entire universe at the hour of dissolution.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVIII / SECTION CXCIX / SECTION CC / SECTION CCI; lines 59286-59349 confidence: medium

Arjuna challenges Aswatthaman to display his power and loyalty, says Prishata’s son will quell his pride, and describes the Panchala prince as resembling the Yuga fire and the Destroyer.

Arjuna compares the Panchala prince to the Yuga fire and the Destroyer when urging Aswatthaman to face him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVIII / SECTION CXCIX / SECTION CC / SECTION CCI; lines 59351-59396 confidence: high

Warriors, elephants, steeds, and chariots are burned or fall; the Pandava host appears burned by Agni like the Samvarta fire consuming everything at the end of the Yuga.

The weapon's burning of the host and creatures culminates in an explicit comparison to Agni and the Samvarta fire consuming everything at the end of the Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVIII / SECTION CXCIX / SECTION CC / SECTION CCI; lines 59398-59451 confidence: medium

A full Akshauhini of Pandava troops is laid low; the forms of the slain cannot be distinguished, being burnt by the energy of Aswatthaman's weapon.

Aswatthaman describes his weapon as fiery and capable of slaying all creatures, yet it is pacified after killing one Akshauhini and fails to kill Kesava and Arjuna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXIII / SECTION CXIV / SECTION CXV / SECTION CXVI; lines 48826-48905 confidence: medium

"the Drona fire, blazing up in wrath ... consuming everything, like the sun that rises at the end of the Yuga"

Drona is described as a fire blazing in wrath and consuming everything, like the sun at the end of the Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXIV / SECTION CXV / SECTION CXVI / SECTION CXVII; lines 35232-35285 confidence: medium

Arjuna disperses divisions of the opposing army; Sikhandin pierces Bhishma; Bhishma's car is described as a fire-chamber, his bow as flame, weapons as fuel, and arrows as sparks consuming Kshatriyas.

Bhishma's vehicle and weapons are described as a fire-complex, and he is said to blaze like a conflagration while consuming or slaying warriors.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXL / SECTION CXLI / SECTION CXLII / SECTION CXLIII; lines 18170-18229 confidence: low

Karna says destruction of the whole earth is near because of Sakuni, himself, Dussasana, and Duryodhana; he predicts a fierce Pandava-Kuru battle with bloody mire and says Duryodhana's followers will be consumed by weapon-fire and go to Yama's abode.

Karna speaks of destruction of the whole earth, says Duryodhana's followers will be consumed by the fire of weapons, and later describes the quarters around the encampment as ablaze.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXL / SECTION CXLI / SECTION CXLII / SECTION CXLIII; lines 18231-18278 confidence: medium

"the entire assemblage of Kshatriyas shall have to enter into the Gandiva fire"

Karna says the entire Kshatriya assembly will enter the Gandiva fire, and Krishna speaks of approaching destruction of the earth and all creatures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXV / SECTION CXVI / SECTION CXVII / SECTION CXVIII; lines 48970-49056 confidence: medium

Satyaki says the remaining array is like a shallow stream; orders the steeds urged onward; says he is near Arjuna; fears no foes; describes slain bodies, retreating Kauravas, dust, Gandiva's twang, and omens that Arjuna will slay the Sindhu ruler before sunset.

Satyaki treats enemies as straw before a conflagration; the charioteer likens him to the Destroyer at the end of the Yuga; Satyaki's bow is compared to a circle of fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 35530-35615 confidence: high

Sanjaya says the Pandavas put Sikhandin before them and repeatedly pierced Bhishma; the Srinjayas struck him with many weapons; though pierced in vital parts, he felt no pain and resembled destructive fire at the end of the Yuga.

Bhishma is compared to destructive fire at the end of the Yuga, and the uproar around Arjuna is compared to the ocean raging at the end of the Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX; lines 16975-17057 confidence: medium

Gandhari tells Duryodhana to rule while giving the Pandavas their share, says thirteen years of persecution are enough, asks him to quench the fire augmented by lust and wrath, and says Duryodhana, the Suta's son, and Dussasana are not a match for the Pandavas.

The passage links lust and wrath to a fire that must be quenched and warns that enraged warriors would exterminate the earth's population and destroy the wide earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXI / SECTION CXXXII / SECTION CXXXIII / SECTION CXXXIV; lines 50771-50856 confidence: medium

Dhritarashtra asks what Duryodhana said after seeing Karna defeated like a snake deprived of poison and says Duryodhana sent unsupported Durmukha into a fiery encounter like an insect into blazing fire.

Bhima is compared to fire, Yama, Death, and the Vadava fire; enemies who rush against him are compared to insects falling into flame.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII; lines 51205-51288 confidence: medium

The arrow showers of Karna and Bhima clash so that a conflagration seems generated in the sky; Karna shoots golden-winged arrows, and Bhima cuts them apart and says, "Wait, Wait."

The duel is repeatedly figured through conflagration imagery, including an apparent fire in the sky, Bhima as an all-consuming conflagration, and Karna's splendour like the Yuga-fire.
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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: high

On Malyavat's summit is the Samvataka fire, which blazes at the end of the Yuga for the destruction of the universe; the passage also notes nearby mountains and Malyavat's measure.

The Samvataka fire is said to blaze at the end of the Yuga for the destruction of the universe.
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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 38526-38598 confidence: medium

Partha’s banner is described as illumining Yudhishthira’s host and resembling the blazing Sun rising at the end of the Yuga to consume the world.

Partha’s banner is compared to the blazing Sun at the end of the Yuga rising to consume the world.
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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 38600-38646 confidence: low

The Pandavas and Srinjayas break under Drona's shafts, and "Drona coursed through the Pandava force like a circle of fire."

Drona is described as coursing through the Pandava force like a circle of fire while the enemy breaks under his shafts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LI / SECTION LII / SECTION LIII / SECTION LIV; lines 3982-4067 confidence: medium

Chitrasena, Sangramajit, Satrusaha, and Jaya rush to aid Karna; Arjuna consumes the Kuru car-array with fiery arrows like a conflagration consuming a forest.

Arjuna's attack is compared to a conflagration consuming a forest, and the shaken enemies are compared to forests moved by wind at universal dissolution.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LII / SECTION LIII / SECTION LIV / SECTION LV; lines 4092-4177 confidence: high

Combatants are wounded by Arjuna's arrows, and people regard him as the fire that blazes at universal dissolution because of his weapons, steeds, Uttara's skill, prowess, and speed.

Arjuna is repeatedly compared to blazing fire at universal dissolution or at the end of the yuga consuming created or perishable things.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 12278-12334 confidence: low

Karna says he obtained the Brahma weapon by false pretence from Rama, who told him: "When thy hour will come thy memory will fail thee in respect of this weapon."

Karna describes Rama, his Rishi preceptor, as capable of consuming the entire Earth with her seas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 28862-28945 confidence: medium

Krishna urges Arjuna to strike Bhishma, recalls Arjuna's pledge to slay Dhritarashtra's warriors, describes Yudhishthira's host fleeing before Bhishma like weaker animals before a lion, and Arjuna asks to be driven through the hostile host to Bhishma.

Bhishma is compared to the Destroyer and the all-consuming Sun; his havoc is compared to the hour of dissolution, and his arrows obscure the sky, earth, sun, and directions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 28946-29029 confidence: high

"armed with his discus Vasudeva looked like the Samvarta fire that appears at the end of the Yuga for consuming the world"

Krishna armed with Sudarsana is explicitly likened to the Samvarta fire that consumes the world at the end of the Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 29030-29113 confidence: medium

Arjuna draws Gandiva, invokes the wonderful and terrible Mahendra weapon with mantras, causes it to appear in the sky, and uses its blazing arrow showers to check the Kaurava host and strike bodies, standards, vehicles, elephants, and steeds.

The Indra weapon is associated with blazing arrow showers and later spreads in a way said to make the end of the Yuga appear.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 12214-12275 confidence: medium

Duryodhana claims his charms or incantations can extinguish Agni, reunite cleft earth or split mountains, stop destructive tempest or stony shower, and solidify waters for movement by cars and infantry.

Duryodhana claims he can extinguish Agni even if the fire blazes up to consume all creatures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 29440-29512 confidence: medium

Bhimasena takes up a massive Saika iron mace and attacks Duryodhana’s warriors; he is compared to the Destroyer, the fire at the end of the Yuga, an elephant crushing reeds, and wind crushing trees.

Bhimasena’s destruction is compared to the Destroyer, fire at the end of the Yuga, and universal dissolution.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXVI / SECTION LXVII / SECTION LXVIII / SECTION LXIX; lines 30065-30135 confidence: medium

Drona moves to protect Bhishma; Sikhandin approaches Drona but avoids him from fear, while Drona is compared to the blazing fire that appears at the end of the Yuga.

Drona is described as resembling the blazing fire that appears at the end of the Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 12994-13078 confidence: high

The speaker says war is certain because birds and animals cry frightfully at dusk, elephants and horses take horrible shapes, fire shows terrible hues, and world-destroying Havoc is present.

The speaker reads frightening dusk cries, altered animal forms, terrible fire hues, and the coming of world-destroying Havoc as signs that war is certain.
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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 44867-44936 confidence: high

Vasudeva/Krishna and Partha/Arjuna bow with heads to earth and utter Vedic words; Krishna praises the deity as uncreate source, cosmic cause, creator, destroyer, end-of-Yuga burning Wrath, and supreme soul; Arjuna also adores him as origin and temporal cause.

Krishna's praise names the deity as the Wrath that burns everything at the end of the Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 31289-31371 confidence: medium

Aswatthaman cuts Sikhandin's moon-decked shield and sword, wounds him, and cuts down the hurled broken blade, which is compared to a blazing snake and to fire at the end of the Yuga. Sikhandin then mounts Satyaki's car.

The broken blade hurled by Sikhandin is compared in splendour to fire blazing forth at the end of the Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 31505-31576 confidence: high

Yudhishthira's wrath is compared to fire at the end of the Yuga; gods, Gandharvas, and Rakshasas tremble, the universe is agitated, all creatures think he may consume the three worlds, and Rishis and celestials pray for world peace.

Yudhishthira's rage is described through end-of-Yuga fire, cosmic agitation, fear that he may consume the three worlds, and prayers for world peace.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI; lines 31620-31705 confidence: medium

Sikhandin accepts Yudhishthira's harsh words as good counsel and advances toward Bhishma; Salya resists him with difficult weapons described as effulgent like fire at universal dissolution, but Sikhandin is not confounded and checks them.

Salya's weapons are compared to fire blazing at the hour of universal dissolution.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXIX / SECTION XC / SECTION XCI / SECTION XCII; lines 46055-46121 confidence: medium

Arjuna sends thousands of warriors to death, elephants lie like hills, and Dhananjaya is compared to a fire with arrow-flames urged by Krishna-wind consuming a forest of warriors.

Arjuna is described as a fire with shafts for flames, driven by Krishna as wind, consuming the enemy host as a forest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXV / SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII; lines 45487-45555 confidence: medium

Arjuna is compared to the Destroyer, Vasava with thunder, Death with club, Mahadeva with trident, Varuna, and the blazing fire at the end of the Yuga; he is described as Nara accompanied by Narayana, on his car, shaking Gandiva, and shining like the risen sun.

Arjuna is compared to destructive gods, Death, and the blazing fire at the end of the Yuga that consumes creation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX; lines 45625-45698 confidence: medium

Arjuna is compared to the scorching sun on the day of universal destruction; the noises of battle, Panchajanya, Devadatta, and Gandiva dispirit men and elephants.

Arjuna is compared to the scorching sun rising on the day of universal destruction while destroying the host.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVIII / SECTION LXXXIX / SECTION XC / SECTION XCI; lines 45807-45891 confidence: medium

"the Drona cloud rained shower on the Partha-mountain"; Drona "resembled the raging Yuga fire."

Drona is compared to the raging Yuga fire while Arjuna and Vasudeva avoid him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 38649-38734 confidence: medium

The Pandavas and Panchalas approach Drona, who resembles fire with weapons for flames; he sends foes to Yama, makes the earth miry with blood, and his arrows cover all directions, leaving only his lightning-like standard visible.

Drona is described as resembling fire with weapons for flames and as scorching the world like the Sun at the end of the Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XC / SECTION XCI / SECTION XCII / SECTION XCIII; lines 32390-32475 confidence: medium

Duryodhana sees the elephant slain and the troops broken, yet stands firm from Kshatriya duty and pride; he shoots an arrow compared to Yuga fire and Indra's bolt, and Ghatotkacha avoids it.

A battle arrow is compared to Yuga fire, Ghatotkacha's roars are compared to clouds at the end of the Yuga, and the battle soundscape includes fire and splitting-hill imagery.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCI / SECTION XCII / SECTION XCIII / SECTION XCIV; lines 46306-46391 confidence: medium

Drona, angry after the Kaurava host is divided, consumes the Panchalas with arrows and his form becomes like blazing Yuga-fire.

Drona's form while crushing enemy divisions is explicitly compared to blazing Yuga-fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 32579-32664 confidence: medium

Ghatotkacha blazes with wrath like an all-consuming conflagration, and Pandava car-warriors headed by Abhimanyu rush at the king shouting loudly.

Ghatotkacha's wrath is compared to an all-consuming conflagration, and advancing warriors are compared to Yama appearing at the end of the Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 46425-46489 confidence: medium

The sons of Madri attack Sakuni; Sanjaya says the Pandavas' wrath is a fire that has swollen and is “ready to consume the whole earth.”

The Pandavas' wrath is explicitly called a fire that has swollen and is ready to consume the whole earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIII / SECTION XCIV / SECTION XCV / SECTION XCVI; lines 32773-32856 confidence: high

Pandava warriors led by Bhima advance; Bhagadatta urges Supratika, which is said to assume the form of all-destructive Samvarta fire and crush cars, elephants, horses, riders, and foot-soldiers.

Supratika's charge is explicitly compared to all-destructive Samvarta fire at the end of the Yuga, and its effect on the army is compared to heat shrinking leather.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 46700-46735 confidence: high

Arjuna's name-engraved shafts are described as resembling Yuga-fire, killing foes, and striking two miles ahead before the chariot arrives.

Arjuna's shafts are explicitly described as resembling Yuga-fire while taking the lives of foes.
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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: high

Narada says that when the end of the world comes, mighty fire will burst from within the egg and consume the three worlds with all mobile and immobile objects.

The passage says that at the end of the world a mighty fire will burst from within the egg and consume the three worlds and all mobile and immobile objects.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCVIII / SECTION XCIX / SECTION C / SECTION CI; lines 33384-33407 confidence: medium

The two combatants meet fiercely, blaze with wrath, have red eyes, and each appears to the other to resemble the Yuga fire.

The two combatants are said to blaze with wrath and to resemble the Yuga fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 24077-24162 confidence: medium

Bhishma is described as destroying hostile ranks like the sun destroying darkness, with arrows as teeth, bow as mouth, sword as tongue, and as irresistible as the Yuga-fire; Dhritarashtra asks how Kunti’s son overthrew him.

Bhishma’s irresistible battle presence is compared to the Yuga-fire, and the weapon-ocean image includes a consuming fire of wrath and energy.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 39280-39334 confidence: medium

Drona is described "like a conflagration consuming (a forest of) trees"; the Srinjayas tremble as he consumes their divisions.

Drona is repeatedly likened to a destructive fire consuming enemy divisions, and the passage also invokes end-of-Yuga imagery for the terrible river.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 39420-39483 confidence: low

Salya hurls a fierce iron dart decked with gold, compared to a blazing flame; Abhimanyu jumps up and catches it, compared to Garuda catching a mighty snake falling from above.

Salya's iron dart is compared to a blazing flame of fire before Abhimanyu catches it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XII / SECTION XIII / SECTION XIV / SECTION XV; lines 39486-39564 confidence: medium

Salya's driver is slain; Salya descends from his car with an iron mace. Bhima takes a huge mace and rushes toward him. Subhadra's son also takes up a prodigious mace and calls Salya, but Bhima persuades him to stand aside before approaching Salya.

Salya is likened to blazing Yuga-fire or the Destroyer, and the maces produce sparks, flashes of fire, and meteor-like scorching effects.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 39567-39652 confidence: medium

The battle is compared to that between Gods and Danavas, to Garuda and Nagas battling in the sky, and to the all-destructive sun at the end of the Yuga.

The battlefield with major warriors is compared to the all-destructive sun that rises at the end of the Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 7050-7142 confidence: high

Vrihaspati praises Agni as mouth of the gods, bearer and best offering, witness, single and three-fold, cosmic creator and consumer, mother and termination of the universe, and says waters and the world are deposited in him.

Agni is described as mouth of the gods, carrier and recipient of offerings, creator of the three worlds, and their consumer at the appointed time.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 11527-11575 confidence: medium

Dhritarashtra says a blazing thunderbolt may leave something undestroyed, but Kiritin's arrows leave nothing; he imagines Dhananjaya cutting off heads and an arrowy conflagration from Gandiva consuming his sons' ranks.

Arjuna's arrows and weapons are figured as an arrowy conflagration and a tremendous fire consuming troops as fire consumes dry leaves and grass.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 10994-11077 confidence: high

"When I consume the Kauravas, like Agni consuming innumerable wicked souls... at the end of the last one"

The speaker explicitly compares consuming the Kauravas to Agni consuming wicked souls at the end of a Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 11078-11156 confidence: medium

The speaker compares his coming destruction to a blazing fire consuming a forest and says he will hurl Sthur-karna, Pasupata, Brahma, and weapons given by Sakra, leaving no remnant of those entering battle.

The speaker compares his use of fierce weapons to a blazing fire consuming a forest and vows to leave no remnant of battlefield opponents.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 42858-42877 confidence: high

A fire springs from the sky, spreads in all directions, and heaven, sky, and earth become filled with fire.

Fire arises from the sky, spreads in all directions, fills heaven, sky, and earth, and consumes the whole mobile and immobile universe.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 11389-11474 confidence: medium

Bhima’s mace is described as four cubits long, six-sided, mighty, and deadly to the touch; Dhritarashtra imagines him hurling it, breaking elephant heads, roaring, entering car arrays, slaying chief warriors, and looking like a blazing flame.

Dhritarashtra says Bhima will appear like a blazing flame and will exhibit a scene witnessed during universal Dissolution at the end of a Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 42880-42934 confidence: high

Rudra asks Brahma to stop the destruction of mobile and immobile beings; he describes a fire from Brahma's wrath blasting rocks, trees, rivers, herbs, and grass and reducing the universe to ashes.

The passage states that a fire-like substance sprang from Brahma's wrath and was reducing the mobile and immobile universe to ashes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XVII / SECTION XVIII / SECTION XIX / SECTION XX; lines 40022-40106 confidence: medium

Elephants are wounded, panic, leave the field, cry like all-destroying clouds at the end of the Yuga, are driven back by hooks, crush ranks, and lose drivers.

Elephant cries are compared to all-destroying clouds at the end of the Yuga, and the gore-filled field is also compared to trees swallowed by blazing forest-conflagration.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25948-26010 confidence: medium

Arjuna describes the blazing, sky-touching, many-hued form with open mouths and large eyes; he loses courage and compares the tusked mouths to the all-destroying fire at the end of the Yuga.

The deity's mouths are compared to the all-destroying fire at the end of the Yuga, his flaming mouths swallow men, and he declares himself Death, destroyer of worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 41284-41368 confidence: high

Arjuna arrives after defeating the Samsaptakas, crossing lakes of blood with shaft-billows; his ape-banner blazes, and he is compared to the Sun and end-of-yuga fire scorching the Kurus.

Arjuna's weapons are explicitly compared to the Sun and to fire at the end of the Yuga burning creatures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 41526-41600 confidence: low

Abhimanyu says he will enter the invincible array "like an insect filled with rage entering a blazing fire" and speaks of acting for both races while fighting as an unaided child.

Abhimanyu likens his own entry into the invincible array to an insect entering a blazing fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 9463-9521 confidence: low

The wrath of Bhishma, Drona, and king Yudhishthira is said to "consume the whole world" like a large comet falling across the earth.

The passage describes fire hidden in wood that consumes forest when ignited and compares dangerous wrath to a force that can consume the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22989-23037 confidence: high

The women seize one another’s hands and wail for sons, brothers, and fathers; the scene is compared to universal destruction at the end of the Yuga.

The passage explicitly likens the women’s grief and wail to universal destruction at the end of the Yuga and to all-consuming end-of-Yuga fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 23773-23853 confidence: medium

Gandhari says Karna lies on the ground, was like a blazing fire in battle, and has been extinguished by Partha; Karna is blood-drenched and slain by the wielder of Gandiva.

Karna is compared to blazing fire and to the all-destroying fire at the end of the yuga, yet that fire is said to have been extinguished by Partha’s energy.
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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 70092-70210 confidence: low

The note states that a phrase refers not to an adjective but to the roaring Vadava fire.

The note identifies a phrase as referring to the roaring Vadava fire.
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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

Austere penances are believed to scorch the three worlds, causing superior deities to grant boons requested by Asuras and Danavas.

Austere penances are said to scorch the three worlds and compel deities to grant boons.
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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

A vast Equine-head roves through the seas, emits blazing fire from its mouth, drinks sea-water, roars, and is compared to sacrificial fire consuming clarified butter.

The Equine-head’s blazing mouth-fire drinks the waters of the ocean and is compared to sacrificial fire consuming clarified butter.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCX / SECTION CCCXI / SECTION CCCXII / SECTION CCCXIII; lines 57521-57565 confidence: high

At the close of Brahman's day, night and desire for sleep arise; the unmanifest holy one urges Maharudra to destroy the world; Maharudra assumes a Surya form with many rays and divides into twelve fire-like portions.

Maharudra assumes a many-rayed Surya form, divides into fire-like portions, consumes created beings, and later creates the Yuga-fire that dries the waters.
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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 62611-62689 confidence: medium

At Daksha’s sacrifice, Daksha refuses Rudra a share; urged by Dadhichi, Rudra destroys the sacrifice with a blazing dart that consumes the preparations and strikes Narayana, making his hair green and explaining the name Munjakesa.

Rudra’s blazing dart consumes sacrificial preparations and strikes Narayana; Arjuna later describes the battle as capable of destroying the three worlds, while Nara creates a weapon by Mantras from grass.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLIII / SECTION CCLIV / SECTION CCLV / SECTION CCLVI; lines 49997-50054 confidence: high

Brahman thought about how to destroy the overgrown population, could not decide the means, gave way to wrath, and a fire issued from his body.

Brahman’s wrath produces a fire from his body that burns the quarters of the universe, heaven, earth, firmament, and mobile and immobile beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLIV / SECTION CCLV / SECTION CCLVI / SECTION CCLVII; lines 50057-50115 confidence: high

Sthanu says he petitions on behalf of created beings, asks the lord not to be angry, and states that a fire born of the lord's energy is consuming them, moving him to compassion.

A fire born from Brahman's energy consumes beings and threatens the universe, but Brahman later suppresses it within himself.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXIX / SECTION CCLXXX / SECTION CCLXXXI / SECTION CCLXXXII; lines 53182-53262 confidence: medium

The thunderbolt is said to resemble "the fire that destroys the creation at the end of the Yuga."

Indra's thunderbolt is compared to the fire that destroys creation at the end of the Yuga.
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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 53430-53509 confidence: high

The afflicted Sacrifice assumes deer form and flees through the skies; Mahadeva pursues with bow and arrow, and a dreadful sweat drop appears on his forehead from wrath.

Mahadeva's wrath produces a sweat drop that becomes a blazing fire compared to the destructive conflagration at the end of a Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXI / SECTION CCLXXXII / SECTION CCLXXXIII / SECTION CCLXXXIV; lines 53606-53668 confidence: high

The gigantic beings look "like the all-destructive Yuga-fire," make celestial troops flee, seize celestial damsels, and burn the sacrifice protected by the deities.

The gigantic beings are explicitly compared to the all-destructive Yuga-fire while they attack and burn the sacrifice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVIII / SECTION CCXCIX / SECTION CCC / SECTION CCCI; lines 55914-55987 confidence: medium

A small fire is extinguished by large logs, while a strong fire aided by wind can burn the Earth; the strong Yogin is compared to the Sun at universal dissolution scorching the universe.

A strong Yogin is compared to strong fire and to the Sun rising at universal dissolution, capable of scorching the universe.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXIV / SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII; lines 47223-47304 confidence: medium

The universe “has been thrown into Time's conflagration” which is dreadful, hidden, continuously burning, and endless.

Sakra says the universe has been thrown into Time’s dreadful, hidden, continuously burning, endless conflagration.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXX / SECTION CCXXXI / SECTION CCXXXII / SECTION CCXXXIII; lines 47994-48049 confidence: high

"a dozen Suns, and Agni with his seven flames" begin to burn; the universe blazes in conflagration.

The passage says that a dozen Suns and Agni with seven flames burn at universal dissolution and that the whole universe blazes in a vast conflagration.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXIII / SECTION CLXIV / SECTION CLXV / SECTION CLXVI; lines 40724-40806 confidence: medium

Rudra/Mahadeva takes up the sword, assumes a vast fire-emitting form with four arms and a third eye, wields a Yuga-fire-like sword and cloud-like shield, and roars in battle-readiness.

The sword's splendour is compared to all-destructive Yuga fire, Rudra emits flames, and his attack is compared to a forest conflagration.
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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: high

At the end of a thousand Yugas, the figure becomes blazing fire and consumes all creatures; afterward the universe becomes water and the figure sleeps on the waters as a child.

At the end of a thousand Yugas the deity becomes blazing fire and consumes all creatures, then makes the universe a vast expanse of water.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 28772-28855 confidence: medium

The god of fire solicits Arjuna, springs from the points of his shafts, and burns villages, towns, kingdoms, cowherd hamlets, mountains, forests, and Apava's retreat.

The god of fire solicits Arjuna, springs from his shafts, and burns settlements, forests, mountains, and Apava's retreat.
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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 / BOOK 10; lines 20873-20954 confidence: low

Ashvatthama attacks the extraordinary terror-inspiring being with celestial weapons, a blazing dart, a scimitar, and a mace; the being devours, breaks, or absorbs the weapons.

The combat is described with images of vadava fire devouring ocean waters and a meteor at the end of the yuga striking the Sun.
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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 / BOOK 10; lines 21365-21453 confidence: medium

At dawn Ashvatthama leaves bathed in human blood, his sword hilt fixed to his hand; he is said to have trod an untrodden path and to look like the blazing fire at the end of the yuga after consuming all creatures.

After the slaughter Ashvatthama is compared to the blazing fire at the end of the yuga after it has consumed all creatures.
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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 / BOOK 10; lines 21803-21895 confidence: medium

The brahmashira communicated by Drona to his son is described as "capable of consuming the whole world"; the same weapon had been given to Dhananjaya.

The brahmashira is described as capable of consuming the whole 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 / BOOK 10; lines 21897-21978 confidence: high

Ashvatthama says the weapon is for the destruction of the Pandavas and releases it to stupefy the worlds; fire arises in the grass blade and is described as able to consume the three worlds like Yama at the end of the yuga.

The weapon released by Ashvatthama produces fire in a blade of grass, described as capable of consuming the three worlds like the destroyer at the end of the yuga.
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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 / BOOK 10; lines 21980-22068 confidence: high

Arjuna's weapon blazes like the all-destroying fire at the end of the yuga; Ashvatthama's weapon blazes in a sphere of fire; thunder, meteors, dread, terrible welkin, and trembling earth appear.

The weapons blaze with fierce fire, are said to scorch the three worlds, and one is explicitly compared to the all-destroying fire at the end of the yuga.
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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 12525-12608 confidence: high

Bhima descends from his car to fight ground-based foes fairly; armed with a heavy iron mace adorned with gold, compared to the Destroyer at the end of a Yuga, he kills them like Yama slaughtering creatures with his club.

Bhima's mace is compared to the Destroyer at the end of a Yuga, his slaughter is compared to Yama's club, and enemies rush toward him like insects to blazing fire.
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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 13565-13648 confidence: medium

Sanjaya says Shalya sees his driver fallen, takes up an iron mace, and stands firm; Bhima rushes toward him, and Shalya is compared to Yuga-fire, the Destroyer, Kailasa, Vasava, Mahadeva, and an infuriate elephant.

Shalya is likened to Yuga-fire, and the clash of maces produces imagery of fire, sparks, an ablaze sky, and blazing coals.
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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 13811-13895 confidence: high

"Then the Partha-fire ... began to consume the fuel constituted by thy troops." The same section describes wreckage, bodies, and blood-miry ground like Rudra's sporting ground.

Arjuna's destructive presence is explicitly compared to a fire consuming troops and to Agni blazing at the end of the Yuga to destroy the mobile and immobile universe.
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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 14235-14291 confidence: high

Yudhishthira hurls the blazing dart at Shalya; the Kauravas see it emitting sparks through the sky like a large meteor falling at the end of the Yuga.

The dart emits sparks, is likened to a meteor at the end of the Yuga, blazes like Samvartaka-fire, and is described as capable of destroying Earth, sky, waters, and creatures.
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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 18094-18179 confidence: medium

Divine beings give Guha/Kartikeya a dart, banner, fierce army named Dhananjaya, garland, cloths, celestial water-pot, sacred stick, peacock, cock, snake, black deer-skin, and victory in all battles.

The dart is blazing, produces millions of darts when hurled, and later burns thousands of enemies with its flames.
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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 19071-19154 confidence: medium

The narration likens the fighters to lions, tigers, oceans, angry suns, storm clouds, two suns at universal dissolution, blazing fires, and mountains as they confront each other.

The duelists are compared to uncrossable oceans bent on destruction, angry suns consuming everything, two suns at universal dissolution, and blazing fires.
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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 20039-20122 confidence: high

Vaishampayana recounts that Duryodhana, son of Dhritarashtra, was struck down by Bhimasena against fair-fight rules, and Yudhishthira feared Gandhari's ascetic power.

Gandhari's ascetic merit and wrath are feared as able to consume the three worlds and reduce the Pandavas to ashes.
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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 20123-20191 confidence: medium

Keshava reminds Gandhari that she told Duryodhana, "thither is victory where righteousness is," urges her not to seek the Pandavas' destruction, and says her penances could "burn...the whole Earth" with rage-kindled eyes.

Gandhari's penance-derived power is described as able to burn the whole Earth through rage-kindled eyes, and Keshava urges her not to direct her heart toward the Pandavas' destruction.
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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 20289-20372 confidence: high

Seeing Duryodhana's tears, Ashvatthama blazes with anger like fire at universal destruction and swears by Truth, piety, gifts, religion, and religious merit to send the Pancalas to Yama's abode, asking permission.

Ashvatthama's anger is compared to fire seen at universal destruction.
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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 10664-10748 confidence: medium

"resembled two unbearable suns risen at the end of the yuga for burning the entire universe"

The two archers are compared to two unbearable suns risen at the end of the yuga to burn the entire universe.
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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 10838-10866 confidence: low

Arjuna, called the son of Indra, launches a fiery weapon whose effulgence covers earth, sky, the compass points, and the sun's course; warriors' robes catch fire and they flee amid loud burning sounds.

The fiery weapon's effulgence covers earth, welkin, the ten compass points, and the course of the sun, and it ignites warriors' robes.
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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 10951-11034 confidence: medium

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

Arjuna's arrows are compared to fierce snakes, blazing sun-rays, and yuga fire; Karna's arrows are compared to rain from clouds.
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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 11035-11096 confidence: low

Karna, with body bathed in blood, is said to look like Rudra at universal destruction, sporting in a crematorium.

Karna is compared to Rudra at universal destruction in a crematorium, and Arjuna's wrath is compared to fire burning dry grass.
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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 11494-11577 confidence: medium

Arjuna takes the Anjalika weapon, described as resembling Indra's thunder, a rod of fire, the thousand-rayed sun, Pinaka, and Narayana's discus; it is destructive, terrible, and irresistible.

Anjalika is repeatedly described as firelike, sunlike, thunderous, destructive of living creatures, irresistible even to gods, and universe-shaking when raised.
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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 1309-1388 confidence: medium

Citrasena’s troops rush at Srutakarman; he attacks them like Yama at universal dissolution, and they flee like elephants scorched by a forest conflagration.

The battle is described with similes of Yama at universal dissolution, forest conflagration, and a thunderbolt at the end of the Yuga.
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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 1390-1473 confidence: high

Ashvatthama invokes many mighty weapons, which Bhima counteracts. The encounter of weapons is compared to planets at universal dissolution, and their shafts illuminate all directions and the troops.

The duel is described with universal-dissolution imagery: colliding weapons are compared to planets at dissolution, the sky is like one covered with falling meteors, fire arises from shafts and begins to consume armies, and the warriors are compared to world-destroying figures.
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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 1577-1614 confidence: medium

A foremost warrior of Bharata’s race is said to have destroyed fragments “like the Sun destroying a thick fog.”

Dhananjaya is compared to the Sun at the end of the Yuga drying the samsaptaka ocean with arrows as rays, and another simile compares destruction to the Sun destroying fog.
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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 2381-2462 confidence: high

The Pandavas see Karna, leader of the Kaurava army, advancing on the Pancala car-throngs; at noon he massacres warriors, breaks cars, and wounds elephants described through images of forest conflagration, insects moving toward blazing fire, and mountains with streams of blood.

Karna's attack is framed through repeated fire imagery, and warriors avoid him as the blazing Yuga fire while others rush toward him like insects into fire.
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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 3684-3767 confidence: medium

As Bhava rides toward the triple city, his bull roars; many followers of Taraka die, others prepare for battle; Rudra becomes wrathful, creatures are frightened, the three worlds tremble, and portents appear.

The three worlds tremble before the shot, the shaft represents the might of the whole universe, and the triple city and Asuras are burned.
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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 3768-3850 confidence: high

The fire born of the three-eyed god’s wrath is quenched as he says, “Do not reduce the three worlds to ashes.”

A fire born from divine wrath threatens the three worlds, and the three-eyed god quenches it to prevent cosmic destruction.
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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 5696-5775 confidence: high

Shalya tells Karna that Bhima's long-held wrath gives him a form like the splendor of the all-destroying fire at the end of the Yuga, capable of resisting the three worlds.

Shalya says Bhima's wrathful form has the splendor of the all-destroying fire at the end of the Yuga.
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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 6301-6385 confidence: low

Ashvatthama is compared to a forest fire whose arrow-showers are flames consuming Pandava troops like dry grass; the army is compared to a river mouth disturbed by a whale.

The narrator compares Ashvatthama's arrow attack to a forest fire consuming dry grass and later to a destroyer annihilating creatures.
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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 7609-7674 confidence: medium

Elephants, steeds, cars, and men fall lifeless; Earth trembles; Karna appears like a smokeless fire; victims are compared to elephants in a forest conflagration and combatants' wails to those at universal dissolution.

Karna is likened to a smokeless fire; his victims are compared to elephants in a forest conflagration; the wails are compared to those at universal dissolution.
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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 8261-8307 confidence: medium

Arjuna accepts Krishna’s words, lowers his bow, addresses Yudhishthira, declares himself unmatched except by the deity bearing Pinaka, claims universal destructive capacity, cites his conquests, signs, slaughter of enemies, and restraint from reducing the three worlds to ashes.

Arjuna claims he could destroy the universe and says he does not reduce the three worlds to ashes because he reserves high weapons for those who know high weapons.
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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 8991-9072 confidence: high

Bhima is compared to “Destroyer himself armed with a mace” who burns and exterminates creatures at the end of the Yuga.

Bhima’s battle force is explicitly compared to the Destroyer burning and exterminating all creatures at the end of the Yuga; the enemy host is also described as mangled and burnt.
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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 9303-9386 confidence: medium

Karna burns the hostile army like a blazing conflagration consuming dry grass; Pandava troops flee and Pancalas wail; the Pandava army breaks like water against a mountain, and Karna stands like a smokeless blazing fire.

Karna is compared to a blazing conflagration consuming dry grass and to a smokeless blazing fire while burning the hostile army.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLII / SECTION CLIII / SECTION CLIV / SECTION CLV; lines 22542-22615 confidence: medium

Agastya becomes angry, blazes like the fire of universal dissolution, burns Danavas with his rays, causes thousands to fall, and leaves unburned those with Vali in subterranean regions where Vali performs a horse-sacrifice.

Agastya is compared to the all-consuming fire of universal dissolution and burns Danavas with blazing rays; Vasishtha likewise burns Khalins by ascetic energy.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 22902-22985 confidence: medium

Rudras, Adityas, Vasus, Aswins, Sadhyas, Viswedevas, Maruts, Prajapati, Aditi, and seven Rishis spring from Krishna; he becomes Wind, Fire, Water, and Brahman to scatter, burn, submerge, and create.

Krishna becomes Wind to scatter the universe, Fire to burn all things, and Water to drench and submerge all.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLVII / SECTION CLVIII / SECTION CLIX / SECTION CLX; lines 23148-23231 confidence: medium

The Asuras possess three cities in the firmament made of iron, silver, and gold. Maghavat cannot pierce them, and the deities seek Rudra's protection to slay the Daityas and destroy the city for the protection of the three worlds.

Rudra uses a composite divine shaft to pierce and burn the Asuras and their three cities; the shaft's energy is compared to the fire at the end of the Yuga that consumes all things.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLVIII / SECTION CLIX / SECTION CLX / SECTION CLXI; lines 23251-23323 confidence: medium

Brahmanas say the god has a terrible form and a mild auspicious form; the fierce form is linked to Agni, Lightning, and Surya, the mild one to Righteousness, water, and Chandramas; half his body is fire and half Soma; one form practices Brahmacharya and the other destroys.

The terrible form is engaged in destruction in the universe; the deity burns lives, has blazing forms, and burns sea waters through a mare's-head form.
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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 26734-26848 confidence: low

The allusion is explained as the fiery mare's head supposed to wander through the ocean.

The passage alludes to a fiery mare's head that wanders through the ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLV / SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII; lines 20950-21033 confidence: medium

The addressed king's victory and dominion are attributed to Narayana's protection; the battle is described as sacrificial fire with kings as libations and Krishna as ladle; Duryodhana opposes Hari and Gandiva's wielder; Danavas perish in Krishna's discus like insects in a conflagration.

Krishna's role in battle and Jaya's energy are compared to all-destroying Yuga-fire, and Krishna's discus is likened to a consuming conflagration.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX; lines 19146-19225 confidence: medium

At that time a fire, described as Narayana’s energy and rising from the fuel of Krishna’s rigid vow, issues from Krishna’s mouth.

A fire from Krishna’s mouth consumes a living mountain, and the rishis also describe him as one who destroys all worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX; lines 19227-19284 confidence: medium

"The fire that issued from my mouth and that resembles the all-consuming Yuga-fire in splendour" and by which the mountain was "crushed and scorched."

The emitted fire is explicitly said to resemble the all-consuming Yuga-fire in splendour while crushing and scorching a mountain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 19293-19376 confidence: medium

The darkness disappears; a blazing flame comes from Mahadeva's forehead, and a third eye resembling another sun appears and blazes like the Yuga-fire.

A blazing flame issues from Mahadeva's forehead, and a third eye resembling another sun appears and blazes like the Yuga-fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 19377-19436 confidence: high

The fire is described as swelling to the heavens and as being "like the all-destroying Yuga-fire," after which Himavat is consumed.

The passage explicitly compares the swelling fire to the all-destroying Yuga-fire and says it consumes Himavat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LIII / SECTION LIV / SECTION LV / SECTION LVI; lines 9143-9196 confidence: high

Urva will arise in Bhrigu's race, resemble fire or the sun, cherish wrath able to consume the three worlds and burn the earth, mountains, and forests, then cast the flames into the Mare's mouth in the ocean.

Urva's rage is described as fiery enough to consume the three worlds and is then placed in the Mare's mouth that wanders through the ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LV / SECTION LVI / SECTION LVII / SECTION LVIII; lines 31432-31493 confidence: medium

The deity of fire blazes up; thick smoke issues from his pores, envelops the Naga world in gloom, obscures palaces, and causes cries among Nagas headed by Vasuki.

The deity of fire blazes as if to consume everything, sends thick smoke through the Naga world, and the distressed Nagas emerge and return the earrings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 12343-12388 confidence: medium

The Rishis say gold is a great cleanser and that Agni burnt the world; from his seed sprang gold.

The Rishis say Agni burnt all the world and that gold sprang from his seed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 12390-12452 confidence: high

The deities approach Rudra anxiously, bow and address Rudra and Uma seated together, describing both as beings of severe penance and irresistible energy and warning that their offspring would consume the three worlds.

The deities warn that the union and offspring of Rudra and Uma would consume the three worlds and scorch or burn the universe because of the pair's irresistible energies.
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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 2393-2476 confidence: high

Mahadeva's energy is compared to the Samvartaka fire that destroys creatures at the end of the Yuga; it obscures the horizon until the god's illusion clears it.

Mahadeva's energy is compared to the Samvartaka fire, and the Pasupata and Sula are said to consume or annihilate the universe.
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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 2655-2732 confidence: high

Rudra is said to destroy creation with mobile and immobile beings, taking the forms of Kala, the Samvartaka cloud, and all-consuming fire; Siva stands at the end of the Kalpa withdrawing all things into himself.

Rudra destroys creation as Kala, Samvartaka cloud, and all-consuming fire, while Siva withdraws all things into himself at the end of the Kalpa.
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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 3445-3529 confidence: low

The addressed figure is praised as vast, universe-swallowing, seed of the universe, bull-mounted, Agni-souled, Surya, recipient of Vishnu's adoration for the discus, sacrifice in Vishnu's form, ocean, Barabanala fire, Wind, and Agni receiving sacrificial libations.

The addressed figure is identified with the Barabanala Mare's head inside the ocean, ceaselessly vomiting fire and drinking saline waters.
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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 3614-3697 confidence: high

The addressee resides in clouds at universal dissolution, is the great Destroyer, has fire for energy, and is 'the Yuga-fire that consumes all things.'

The addressee is linked to universal dissolution, the great Destroyer, fire-energy, and the Yuga-fire that consumes all things.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38594-38681 confidence: low

Hurled grass blades pierce impenetrable things; son kills sire and sire kills son; intoxicated men fall upon one another; the Kukuras and Andhakas are destroyed like insects rushing at a blazing fire, and no one flees.

The Kukuras and Andhakas are compared to insects rushing at a blazing fire during their destruction.
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The Markandeya Purana Canto CI. / Canto Oil. / THE MERITS AND OLORT OF THE VEDAS. / Canto CIII.; lines 30508-30602 confidence: medium

Brahma thinks creation may be destroyed through the Sun’s intense glory; the Sun is “the cause of creation, dissolution and permanence.”

Brahma fears that the Sun’s intense glory will destroy creation, remove breath from beings, and dry up the waters.
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The Markandeya Purana CANTO CXXYIIL / MASUTTA BECAME KING. / CANTO mm. / CAKTO CXXI.; lines 36141-36253 confidence: high

The king declares that gods, demons, and mankind should see what he will do to the wicked Nagas, then takes Sarovartaka in anger to destroy Nagas in Patala and on earth.

Marutta’s named weapon burns the Naga world, and the note glosses Sarovartaka as a fire that destroys everything at the end of the world.
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The Markandeya Purana CANTO IX. / Canto XXI. / CAKTO XXL / CANTO XSI.; lines 6587-6665 confidence: medium

Patala is covered with split weapons; the prince hurls Tvashtri's weapon at the Danavas, and Danavas with Patala-ketu become heaps of bones from blazing fiery heat, compared to Kapila's fire burning the oceans.

Tvashtri's weapon produces excessive heat and blazing rings of fire that reduce the Danavas and Patala-ketu to bones, with a comparison to Kapila's fire burning the oceans.
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The Markandeya Purana CANTO mm. / CAKTO CXXI. / CABTO CXXXI, / CANTO CXXXi.; lines 36363-36418 confidence: low

Avikshi, angry, strings his bow and fits the weapon of fate, described as fiery, vigorous, and able to slaughter hosts of foes.

The weapon of fate is fiery and powerful, and the weapon of conflagration causes heaven and earth with seas and mountains to quake and become hot.
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The Markandeya Purana Canto OIX. / CANTO CIX. / CANTO CIX. / CANTO CIX.; lines 31951-31999 confidence: high

The Sun is addressed through several names and described as flaming-rayed, a universe-destroying fire at the end of the four ages, hard to gaze at, enduring to final dissolution, lord of yogins, and the never-ending om.

The Sun is described as the fire that will destroy the universe at the end of the four ages and persists to final dissolution.
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The Markandeya Purana Canto OXVL / THE DEMON KUJRIMBHA. AND UIH CLUB SUNANDA. / CANTO CXVJ. / CANTO CXVI.; lines 33382-33541 confidence: low

The prince forces Kujrimbha from his chariot and kills him with a fiery weapon compared to the final world-burning fire; the demon dies and the snakes in Patala celebrate.

The prince’s fiery weapon is compared to the fire that burns up the world at the end.
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The Markandeya Purana Canto OY. / CANTO or. / CANTO CYL / Canto CVI.; lines 31067-31173 confidence: medium

The Sun's exceeding splendour scorches the three worlds; Sanjna sees his globe-like form and cannot endure his great splendour.

The Sun's excessive splendour scorches the three worlds and living and nonliving beings within them.
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The Markandeya Purana Canto XCIX. / CANTO XCIX. / HYMN TO AGKI. / CANTO XOI'X.; lines 29691-29744 confidence: medium

Trees, deer, birds, and reptiles are nourished by Fire; they take birth from Fire and meet dissolution in Fire at the end.

The passage says beings take birth from Fire and dissolve in Fire, and calls Fire the end of all created beings.
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The Markandeya Purana CANTO XCIX. / HYMN TO AGKI. / CANTO XOI'X. / HYMN TO AGNI.; lines 29747-29804 confidence: high

Agni/Jata-vedas is honored by the Immortals; flames from him burn all created things; the creation of the universe is said to be his.

Flames from Agni burn all created things, and the tongue Karali is said to cause the great dissolution of the world.
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The Markandeya Purana CANTO XLTI. / THE COMPUTATION OP BRAHMANS LIFE. / CANTO XLvrr. / Canto XLYII.; lines 12460-12540 confidence: high

In a former destruction, creation and the mountains were consumed by world-destroying fire; rocks were engulfed in the ocean, water was driven by wind, and mountains formed where rocks adhered.

The prior creation and mountains are said to have been consumed by a world-destroying fire before rocks and mountains reappear in the oceanic formation process.
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The Markandeya Purana CREATION OF THE GODS, MANKIND, ANIMALS, / CANTO CT?. / HYMN TO THE SUN. / CAHTO CIT.; lines 30836-30904 confidence: medium

The deity is said to warm, mature, protect, and turn the universe to ashes; he also makes it manifest with rays described as pregnant with water and creates it again.

The deity is said to warm and mature the universe and to turn it to ashes.
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The Markandeya Purana MASUTTA BECAME KING. / CANTO mm. / CAKTO CXXI. / CABTO CXXXI,; lines 36256-36360 confidence: medium

Avihshit sees Marutta holding a bow and a fiery, flame-emitting weapon that fills the sky, illuminates earth, penetrates to Patala, and is ready for use.

Marutta's weapon is fiery, terrifying, fills the sky, illuminates the earth, and penetrates to Patala.
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The Ramayan of Valmiki BOOK IV. / Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi.; lines 38576-38643 confidence: medium

The speaker praises the prince's might and shafts, then asks him to hear of Bāli's power before deciding.

The prince's shafts are compared to all-destroying fires of fate capable of burning and devastating the worlds.
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The Ramayan of Valmiki Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu.; lines 56095-56231 confidence: medium

“Thou wilt appear in serpent form / When sinks the earth in fire and storm.”

Brahma says Rama/Vishnu will appear in serpent form when the earth sinks in fire and storm.
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The Ramayan of Valmiki Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu.; lines 56095-56231 confidence: medium

Brahma tells Rama he is Narayana, Vishnu, Krishna, the discus-bearing and four-armed god, the savior who took boar form, and the one who will appear in serpent form when earth sinks in fire and storm.

Brahma says Rama/Vishnu will appear in serpent form when the earth sinks in fire and storm.
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The Ramayan of Valmiki Canto IV. The March. / Canto XI. The Summons. / Canto XX. The Spies. / Canto XXI. Ocean Threatened.; lines 49896-49982 confidence: medium

Rama raises his hands toward the ocean, lies on sacred grass, recalls Sita, and vows that the host will pass to the southern shore or Ocean will be no more.

Rama vows Ocean will be no more, is compared to doom-fire, and shoots fiery arrows into the sea, terrifying beings in the depths.
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The Ramayan of Valmiki Canto IV. The March. / Canto XI. The Summons. / Canto XX. The Spies. / Canto XXI. Ocean Threatened.; lines 49896-49982 confidence: medium

Ráma’s eyes flash red; he grasps his bow, is compared to the fire of doom, draws the cord, and sends fiery arrows with flaming heads into the waters.

Ráma is compared to doomsday fire, shoots fiery arrows into the sea, and causes turmoil among waters and beings of the deep.
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The Ramayan of Valmiki Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack.; lines 54686-54845 confidence: medium

The blaze is likened to earth's final overthrow; “Proud Lanká was one blaze of fire,” shining far away while cries and roars echo through earth and sky.

The passage compares the heat and blaze of Lanka to the earth glowing at its final overthrow, and says the city is one blaze of fire visible far away.
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The Ramayan of Valmiki Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack.; lines 54686-54845 confidence: high

“As earth with fervent heat will glow / When comes her final overthrow; / From gate to gate, from court to spire / Proud Lanká was one blaze of fire”

The burning city is explicitly compared to the earth glowing with fervent heat at its final overthrow.
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The Ramayan of Valmiki Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 8155-8318 confidence: high

As the saint checks his breath, smoke-clouds roll around his brow and the three worlds are filled with dread as if covered with flames.

Smoke from the saint’s austerity fills the three worlds with dread, and cosmic beings fear destruction of all fixed and moving things, comparing him to fire and the fiery flood of Fate.
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The Ramayan of Valmiki Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 8155-8318 confidence: high

In Canto LXV, the saint travels from Himalaya to the east, performs a thousand-year silent penance, becomes dry like wood, gives all his bread to Indra in Bráhman guise, keeps silence and breath-control, and smoke and fiery dread surround the three worlds.

The saint’s breath-control produces smoke and flame imagery, terrifying the three worlds; the petitioners warn that he may bring destruction to all living things like a fiery flood of Fate.
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The Ramayan of Valmiki Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials.; lines 9219-9310 confidence: low

Jamadagni’s son appears with twisted hair, axe, bow, and arrows; he is “Firm as Kailása’s hill” and “Fierce as the fire of doom,” with a drawn arrow compared to those from Śiva’s bow that destroyed Tripura.

Bhrigu’s son is compared to the fire of doom and to a ravening flame.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39293-39452 confidence: medium

Tárá says Angad learned from spies that Ráma and Lakshmaṇ, sons of Daśaratha, have allied with Sugríva; she praises Ráma’s power, righteousness, and protective role, using fire and tree imagery.

Tárá compares Ráma’s power over foes to fires of doom that ruin all.
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The Ramayan of Valmiki Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2783-2944 confidence: medium

The immortals pray to Brahmá, saying that Rávaṇ, ruler of the giant race, torments gods and penance-loving saints and scourges earth, heaven, and hell.

The gods describe Rávaṇ’s oppression across heaven, earth, and hell and ask Brahmá and then Vishṇu for help.
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The Ramayan of Valmiki Canto XI. The Summons. / Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened.; lines 49985-50125 confidence: medium

Rama angrily threatens the Sea that fiery arrow-rain will dry its channels, allowing him and the Vanara host to cross on foot, and that sea creatures will not be spared.

Rama's Brahma weapon is fiery, causes terror in heaven and earth, and is capable of drying the Sea's channels and other waters.
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The Ramayan of Valmiki Canto XI. The Summons. / Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened.; lines 49985-50125 confidence: medium

Rāma prepares the mystic Brahmá weapon, red with quenchless flame; drawing the bow brings terror to heaven and earth, thunder, rocking mountains, darkness, meteors, red lightning, fierce wind, shattered trees, broken mountain masses, and cries from the land.

The Brahmá weapon is a quenchless flame that terrifies heaven and earth, disturbs natural phenomena, and later dries waters after striking land.
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The Ramayan of Valmiki Canto XIX. The Rousing Of Khara. / Canto XXI. The Rousing Of Khara. / Canto XXIII. The Omens. / Canto XXIV. The Host In Sight.; lines 29362-29521 confidence: medium

The armed giant host approaches Ráma’s post; Ráma faces Khara’s host before his dwelling, draws arrows, strains his bow, burns with wrath like world-ending fire, and is compared to Śiva at Daksha’s sacrificial rite; the demon host’s armor and chariots flash with fiery light.

Ráma’s wrath is compared to the ruinous fire that ends the worlds.
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The Ramayan of Valmiki Canto XIX. The Rousing Of Khara. / Canto XXI. The Rousing Of Khara. / Canto XXIII. The Omens. / Canto XXIV. The Host In Sight.; lines 29362-29521 confidence: medium

The fully armed giant host rushes like a deep-sea tide toward Rama’s post; Rama surveys Khara’s host, draws arrows, strains his bow, and is compared to world-ending fire and to Shiva at Daksha’s rite.

Rama’s battle wrath is compared to ruinous fire that ends the worlds and to Shiva’s angry might at Daksha’s sacrificial rite.
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The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 53066-53172 confidence: medium

Ravana and Lakshman exchange arrows; Ravana hurls a Brahma-bestowed weapon fierce like world-ending flames, Lakshman falls, then rises, breaks Ravana's bow, and wounds him.

Ravana's special weapon is directly described as fierce like the flames that end the world.
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The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 53066-53172 confidence: medium

Rávaṇ hurls a Brahma-bestowed weapon, fierce as world-ending flames; Lakshmaṇ falls, recovers, breaks Rávaṇ’s bow, and pierces him with three arrows.

Rávaṇ’s Brahma-bestowed weapon is described as fierce as the flames that end the world, and the battle later includes fiery shafts and a flaming dart.
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The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35230-35390 confidence: high

Ráma says he is changed from gentleness to vengeance, will slay life, sweep away fiends, and devastate the triple world unless the gods restore Sítá safe and well.

Ráma threatens to devastate the triple world with the fires of Fate, darken celestial bodies, dry waters, destroy life, and bring doom to gods, demons, serpent lords, and men.
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The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35230-35390 confidence: medium

Ráma says all joy is gone if Sítá is lost, declares himself changed from gentleness to vengeance, and threatens to slay all life unless the gods restore Sítá safe and well.

Ráma threatens to devastate the triple world, invokes fires of Fate, and is compared to one who ends worlds with fire.
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The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35393-35562 confidence: high

Rāma stands incensed, mourning his ravished dame; he looks at his bow and is compared to fire of Fate or Hara at doomsday, able to desolate or consume the triple world.

Rāma’s grief and anger are described through fiery, doomsday imagery and as a threat to the triple world.
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The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35393-35562 confidence: high

Rama stands incensed, mourning his ravished dame, determined to leave the world desolate and to consume the triple world like Hara on the day of doom.

Rama's grief is cast as fiery world-destroying anger, and Lakshman repeatedly restrains him from destroying the triple world or worlds.
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The Ramayan of Valmiki Canto XLV. The Seven Defeated. / Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment.; lines 47737-47909 confidence: medium

Hanuman, with tail ablaze, scales palaces and spreads conflagration from house to house; Vibhishan's house alone is spared, wind fans the fire, and the scene is compared to dissolution and falling heavenly citadels.

Hanuman spreads fire through Lanka's palaces, and the destruction is compared to cosmic dissolution and falling heavenly citadels.
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The Ramayan of Valmiki Canto XLV. The Seven Defeated. / Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment.; lines 47737-47909 confidence: medium

Hanumán reflects that forts and palaces remain, then scales palaces and spreads the conflagration from house to house and mansion to mansion.

Hanumán burns Lanká’s houses and palaces, and the description compares his shout to a doomsday cloud when worlds dissolve.
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The Ramayan of Valmiki Canto XLVII. Sumati. / Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt.; lines 7166-7341 confidence: low

Viśvāmitra, proud of the weapons, returns to Vaśishṭha’s grove and launches dire weapons until the hermitage lies in ashes; inmates, pupils, birds, and deer flee in every direction.

Viśvāmitra’s weapons scorch the hermitage until it lies in ashes and all inhabitants and animals flee.
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The Ramayan of Valmiki Canto XLVII. Sumati. / Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt.; lines 7343-7376 confidence: medium

“The staff he waved was all aglow / Like Yáma’s sceptre” and like “the lurid fire of Fate / Whose rage the worlds will desolate.”

The staff’s glow is compared to the lurid fire of Fate whose rage will desolate the worlds.
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The Ramayan of Valmiki Canto XLVII. Sumati. / Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt.; lines 7343-7376 confidence: low

The triple world watches in awe; the saint’s staff glows like Yáma’s sceptre or the fire of Fate that would desolate worlds.

The glowing staff is compared to the lurid fire of Fate whose rage will desolate the worlds.
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The Ramayan of Valmiki Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens.; lines 50370-50519 confidence: medium

Ráma sends Rávaṇ a warning to tremble for his sin of stealing the queen; he predicts Rávaṇ's warriors and Lanká will fall under fiery shafts, like a heavenly fiery bolt against demons.

Ráma warns Rávaṇ to tremble for his sin and predicts Lanká's fall under his fiery shafts, comparing the blow to a heavenly fiery bolt against demons.
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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 18870-18969 confidence: medium

She says Raghu’s pride will not accept disgrace, praises Ráma as dutiful and powerful, and imagines his golden arrows burning the seas like final doom.

Ráma’s power is rhetorically described as able to burn the seas, like doom consuming all life.
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The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6134-6289 confidence: medium

For a thousand seasons the snake is drawn back and forth; his tortured heads shed deadly venom, and a pestilential poison bursts out like flame, consuming the homes of god, fiend, and man.

A poison described as flame-like and consuming the homes of gods, fiends, and humans emerges, and Shiva drinks it to resolve the danger.
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The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6134-6289 confidence: medium

As the serpent is drawn for a thousand seasons, its tortured heads shed deadly venom; a pestilential poison like a mighty flame consumes the homes of god, fiend, and man, and the gods pray to Śankar/Rudra for rescue.

The first dangerous emergence is flame-like poison that threatens the realms of god, fiend, and man until Śiva drinks it.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 confidence: low

Hanumán destroys the garden gate, kills several opponents, yields to capture, endures insults in honor of Brahmá’s decree, burns the town, speaks again with Sítá, and returns to Ráma with tidings.

Hanumán burns Lanká’s town with hostile flame before returning to Ráma.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: high

Aurva’s wrath produced a world-threatening flame; he cast it into the ocean, where it stayed concealed with the face of a horse.

Aurva’s wrath produces a flame that threatens to destroy the world and is cast into the ocean, where it remains concealed.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: high

Aurva, a descendant of Bhrigu, produced from his wrath a flame that threatened to destroy the world; he cast it into the ocean, where it remained concealed with a horse face.

Aurva's wrath produces a flame that threatens to destroy the world; it is contained by being cast into the ocean.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62942-63076 confidence: low

Gorresio interprets Kapil as possibly a hidden fiery force that bursts forth in volcanic effects and notes Kapil is a name of Agni, God of Fire.

Kapil is interpreted as a hidden fiery force that bursts forth volcanically and is linked with Agni, the god of fire.
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The Ramayan of Valmiki INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 confidence: high

“The conflagration which destroys the world at the end of a Yuga or age.”

The note identifies a conflagration that destroys the world at the end of a Yuga or age.
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The Ramayan of Valmiki INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 confidence: high

A conflagration destroys the world at the end of a Yuga or age.

The passage defines a conflagration that destroys the world at the end of a Yuga or age.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: high

Kalki, the future white-horse avatar, will appear with a drawn scimitar blazing like a comet, end the present age by destroying the world, and renovate creation with an age of purity.

Kalki, mounted on a white horse with a comet-like scimitar, will destroy the world at the end of the age and renovate creation.
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The Rámáyan of Válmíki, translated into English verse Canto IV. The March. / Canto XI. The Summons. / Canto XX. The Spies. / Canto XXI. Ocean Threatened.; lines 49894-49980 confidence: high

Ráma’s eyes flash red; he grasps his bow, is compared to the fire of doom, and sends fiery arrows into the waters.

Ráma is compared to the fire of doom whose flames consume the world, and his arrows are fiery as they strike the sea.
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The Rámáyan of Válmíki, translated into English verse Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack.; lines 54684-54843 confidence: medium

“At dead of night the Vánar bands / Rushed on with torches in their hands. / Scared by the coming of the host / Each giant warder left his post.”

The Vánars attack by night with torches, burn Lanká’s structures and goods, and the fire is explicitly compared to the earth’s final overthrow.
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The Rámáyan of Válmíki, translated into English verse Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 8153-8316 confidence: high

As the saint checks his breath, smoke-clouds gather around his brow and the three worlds become fearful as if covered with devouring flames.

Viśvāmitra’s breath-control and penance produce smoke, fire-like dread, cosmic disturbances, and fear that he may destroy living things and the worlds.
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The Rámáyan of Válmíki, translated into English verse Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials.; lines 9217-9308 confidence: low

Jamadagni’s son appears with twisted hair, axe, bow, lightning-like arrows, and a long arrow compared to those from Śiva’s bow that destroyed Tripura; he is likened to Kailāsa and doom-fire.

Jamadagni’s son is compared to doom-fire and ravening flame, and his arrow is compared to arrows from Śiva’s bow that destroyed Tripura.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39291-39450 confidence: medium

Tárá says Angad brought spy reports that Ráma and Lakshmaṇ, sons of Daśaratha of Ikshváku’s line, have allied with Sugríva; she describes Ráma as ruinous to foes, defender of suppliants, and a sheltering tree.

Tárá compares Ráma’s power against foes to fires of doom that ruin all.
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The Rámáyan of Válmíki, translated into English verse Canto XI. The Summons. / Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened.; lines 49983-50123 confidence: medium

Ráma prepares the unfailing Brahmá shaft, red with quenchless flame; as he strains the bow, heaven and earth are terrified amid thunder, darkness, meteors, lightning, wind, shattered trees, and broken mountains.

The Brahmá weapon is fiery and never invoked in vain; Ráma asks where it should fall, Ocean redirects it toward Drumakulya, and the arrow wounds earth and dries waters.
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The Rámáyan of Válmíki, translated into English verse Canto XIX. The Rousing Of Khara. / Canto XXI. The Rousing Of Khara. / Canto XXIII. The Omens. / Canto XXIV. The Host In Sight.; lines 29360-29519 confidence: medium

The armed giant host rushes like a sea tide toward Ráma’s post. Ráma surveys Khara’s host, draws arrows, strains his bow, and glows in wrath, compared to the ruinous fire that ends the worlds and to Śiva when he stayed Daksha’s sacrifice.

Ráma’s anger before battle is compared to the ruinous fire that ends the worlds.
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The Rámáyan of Válmíki, translated into English verse Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 53064-53170 confidence: high

Rávaṇ sends seven shafts; Lakshmaṇ cleaves them. Rávaṇ then hurls a Brahmá-bestowed weapon, “Fierce as the flames that end the world,” and Lakshmaṇ falls in pain.

Rávaṇ’s Brahmá-bestowed weapon is described as fierce like the flames that end the world.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35228-35388 confidence: high

Ráma threatens that unless the gods restore Sítá, he will devastate the triple world with the fires of Fate; stars, moon, fire, wind, sun, mountains, waters, plants, trees, and sea will be undone.

Ráma threatens to devastate the triple world, is armed with the fires of Fate, and is compared to a being who ends the worlds with fire.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35391-35560 confidence: high

Ráma stands incensed, mourning his ravished wife, eyeing his bow, and is compared to a force that would consume the triple world like Hara in the day of doom.

Ráma’s anger is likened to the fire of Fate and to Hara at doomsday, while Lakshmaṇ repeatedly argues against destroying the worlds and redirects vengeance toward the guilty foe.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Seven Defeated. / Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment.; lines 47735-47907 confidence: medium

Hanumán reflects that the grove and guards are ruined but the foe's forts and palaces remain to be spoiled.

Hanumán uses the burning tail to set Lanká's palaces and houses aflame; the destruction is compared to cosmic dissolution while remaining focused on the enemy city.
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The Rámáyan of Válmíki, translated into English verse Canto XLVII. Sumati. / Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt.; lines 7341-7374 confidence: medium

The saint, with a Brāhman wand empowered by divine lore, devours the dart of Brahmā; sparks and smoke issue from him, and the staff glows like Yama’s sceptre or the fire of Fate that desolates worlds.

The staff is compared to the fire of Fate that desolates worlds; the hermits ask the saint to restrain his might so the worlds may rest, and the saint appeases his wrath.
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The Rámáyan of Válmíki, translated into English verse 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 18868-18967 confidence: medium

Kauśalyá says Raghu’s pride will not stoop, compares Ráma to a lion, says his soul would stand against all worlds, that he would purge wrong, and asks whether his golden shafts could not burn the seas as doom consumes life; she accuses the king of pursuing him with wicked hate.

Kauśalyá says Ráma’s arrows could burn up the seas as doom will consume all life at the end.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6132-6287 confidence: medium

After a thousand seasons of drawing the serpent, venom from its tortured heads becomes pestilential poison, “bursting like a mighty flame.”

A poison compared to a mighty flame threatens the homes of god, fiend, and man; Śiva drinks it after the gods seek rescue.
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The Rámáyan of Válmíki, translated into English verse CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 688-860 confidence: medium

Ráma is said to remember his pledged word, restrain his senses, guard mankind, maintain justice, know the Vedas and law, draw the bow, give generously, and be firm as Himálaya, deep as the ocean, powerful as Vishṇu, lovely as the moon, patient as Earth, fierce as world-destroying fire, bounteous as the Lord of Gold, and Justice in human form.

Ráma is described as patient as Earth but, when roused to anger, fierce as the world-destroying fire.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64708-64861 confidence: high

From Aurva's wrath came a flame threatening to destroy the world; Aurva cast it into the ocean, where it remained concealed with the face of a horse.

Aurva's wrath creates a flame threatening to destroy the world, then concealed in the ocean with a horse face.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 1984-2167 confidence: high

“Fierce as those flames which shall / Consume, at close of all, / Earth, Heaven”; Arjuna says he sees only the Lord of Lords.

The form is compared to flames that consume earth and heaven at the close of all, and its flaming jaws devour beings.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 1989-2172 confidence: high

“Fierce as those flames which shall / Consume, at close of all, / Earth, Heaven” and Arjuna says he sees only the Lord and asks for mercy.

The passage explicitly describes flames that will consume Earth and Heaven at the close of all.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 14866-15022 confidence: medium

The heart-lotus indweller goes to the sky as invisible solar fire called Time and devours all beings; the lotus is explained as ether, with the four quarters and four intermediate points as leaves; the Valakhilyas are noted as questioners.

The passage describes an invisible solar fire called Time that devours all beings as food.
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Thirty Minor Upanishads ADHYATIIA-UPANISHAP 59 / SUBALA-UPANISHAD / KHANDA I / KHANDA II; lines 3143-3173 confidence: high

The Being becomes Vaisvanara, fire, at the end of creation and burns up all objects; in dissolution, earth is absorbed into water, water into fire, fire into air, air into space, and space into organs.

The Being becomes Vaisvanara, identified as fire, and burns up all objects at the end of creation.
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Thirty Minor Upanishads MANDALABRAHMANA-UPANISHAD 247 / MANDALABRAHMANA-UPANISHAD 249 / BRAHMANA III / BRAHMANA IV; lines 11056-11072 confidence: medium

"That which has the fire of the deluge, both in and out is truly mahakas'."

Mahakas is described as having the fire of the deluge both within and without.
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Thirty Minor Upanishads RGVEDA / KRSHNA-YAJURVEDA / PAINGALA-UPANISHA D1 / APHYAYA III; lines 2605-2682 confidence: medium

The gross body merges into subtle and causal states and into Kutastha-Pratyagatma; Visva, Taijasa, and Prajna are absorbed in Pratyagatma. The universe-sphere is burnt by the fire of jnana and absorbed into Paramatma; a Brahmana is instructed to meditate on the identity of Tat and Tvam.

The universe-sphere is described as being burnt up by the fire of jnana and absorbed with its cause into Paramatma.
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Thirty Minor Upanishads SUBALA-UPANISHAD 75 / KHA:NDA XI / KHANDA XIII / KHANDA XV; lines 3819-3837 confidence: medium

The Lord replies that when it goes away, it burns prana, apana, vyana, udana, samana, and other named forces.

The passage repeatedly describes Vijnana-ghana burning vital forces, elements, states of consciousness, worlds, moral categories, and cosmic principles.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 44. 4I / MANDALA I, HYMN 45. 43 / NOTES. / MANDALA I, HYMN 58. 45; lines 2521-2609 confidence: low

Wind and sacrificial ladles drive Agni through brushwood and wooden sticks; with fiery jaws he blazes down on the forest, sends light toward the atmosphere, and beings become afraid.

Agni’s fiery jaws blaze down on the forest, his light reaches the atmosphere, and movable, immovable, and winged beings are afraid.
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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: low

Agni's flames are fierce and beautiful; his never-sleeping, never-ageing rays roll like streams across the nights.

Agni is portrayed as fierce flame that eats with sharp jaws and throws down forests like a warrior; he is also compared to the Maruts' roar, an army, and a thunderbolt.
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roman

Aeneidos LIBER I / PUBLI VERGILI MARONIS / AENEIDOS / LIBER II; lines 1386-1510 confidence: medium

The assault is compared to a foaming river breaking its banks; the narrator says he saw Neoptolemus raging in slaughter, the two Atridae, Hecuba and many women, and Priam staining his consecrated altar fires with blood as the palace chambers fall and burn.

Priam's death is linked with his seeing Troy burning and Pergama fallen, while fire marks the palace's destruction.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 9952-10067 confidence: medium

Aeneas tells the troops not to delay and declares he will overthrow the city and level its smoking roofs unless the defeated Latins submit.

Aeneas threatens to raze the city and make its roofs smoke, orders torches, and the assault brings sudden fire to the walls and roofs.
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On the Nature of Things THE PASSION OF LOVE / BOOK V / PROEM / THE WORLD IS NOT ETERNAL; lines 6780-6875 confidence: medium

The passage imagines human cycles perishing "In fiery exhalations," cities falling by earthquakes, and rivers after rains whelming towns.

The passage proposes that cycles of the human race may have perished in fiery exhalations and uses such destruction as evidence for broader cosmic mortality.
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On the Nature of Things THE PASSION OF LOVE / BOOK V / PROEM / THE WORLD IS NOT ETERNAL; lines 6877-7002 confidence: high

Fire once became victorious in the tale of Phaethon: the Sun’s horses carry him from the sky road; the Father strikes him with a thunderbolt; Sol recovers the lamp, controls the horses, and restores the cosmos; the speaker attributes the tale to ancient Greek poets and calls it far from truth.

Fire is said to have overmastered and burned many things when the Sun’s horses carried Phaethon from the sky road; cosmic order is restored only after divine intervention.
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The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 1061-1147 confidence: high

Aeneas hears battle from Anchises' withdrawn house, compares the noise and ruin to wildfire and a mountain torrent, sees the houses of Deiphobus and Ucalegon burning, and seizes arms to go toward the citadel.

The passage repeatedly presents Troy as burning: houses crash or blaze, the Sigean bay is lit, the town and citadel burn, and fire is scattered by Sinon.
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The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 1061-1147 confidence: high

The narrator wakes near Anchises' tree-screened house, climbs to the roof, hears battle, and compares the spreading ruin to field-fire and a mountain torrent; Deiphobus' house crashes down, Ucalegon burns, and the bay is lit by fire.

Troy's houses, citadel, and streets are repeatedly described as burning while the city falls and its people are declared no more.
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The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 1149-1237 confidence: medium

Greek forces gather; the disguised Trojans are recognized by shields, false weapons, and speech. Coroebus dies at the altar of the armed goddess; Rhipeus, Hypanis, Dymas, and Panthus fall; the narrator withdraws with Iphitus and Pelias toward Priam's house.

The passage combines deaths at altars, fire on the housetop, Priam's blood at consecrated altar fires, ruined bridal chambers, and Greek possession of the palace.
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The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 1318-1408 confidence: low

Aeneas' mother tells him to care for Anchises, Creüsa, and Ascanius, says gods in anger overturn Troy, removes the cloud from his sight, and names Neptune, Juno, Pallas, and the lord aiding the Greeks.

The passage juxtaposes flames consuming Troy with a harmless holy flame over Iülus.
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The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 1410-1496 confidence: medium

As fire advances, Aeneas plans the escape: Anchises is to be carried, Iülus and Creüsa will accompany him, the household will gather at Ceres’ mound near an aged cypress, Anchises will carry the sacred objects, and Aeneas must wash in a living stream before touching them.

Troy is repeatedly shown as consumed by advancing, devouring, towering fire while the household escapes and Aeneas searches the city.
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The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 980-1059 confidence: medium

Hector appears in Aeneas’s sleep, wounded and grieving, tells him to flee Troy’s flames, entrusts him with Troy’s holy things and household gods, and brings out Vesta’s chaplets and everlasting fire.

Hector tells Aeneas to rescue himself from the flames and says Troy is toppling down from its high ridges.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3358-3456 confidence: medium

Jupiter surveys the world after the fire, checks that heaven is secure, and restores springs, rivers, grass, leaves, and forests, with special care for Arcadia.

Jupiter inspects heaven for fire damage and restores springs, rivers, grass, leaves, and forests after the fire.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3358-3456 confidence: high

Jupiter surveys heaven and earth after fire damage, cares especially for Arcadia, and restores springs, rivers, grass, leaves, and injured forests.

Jupiter checks the heaven for parts impaired by fire and restores waters, vegetation, and forests on earth.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SECOND. / EXPLANATION.; lines 3174-3264 confidence: high

“Jupiter, to save the universe from being consumed, hurls his thunder at Phaëton” and Phaëton falls into the Eridanus.

The fable summary says Jupiter acts to save the universe from being consumed, and the narrative says all things would perish without his assistance.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SECOND. / EXPLANATION.; lines 3174-3264 confidence: high

The fable summary says Jupiter hurls thunder at Phaëton to save the universe from being consumed; the narrative says all things will perish unless he assists.

The fable summary and narrative state that Jupiter acts because otherwise all things or the universe will perish or be consumed, and the passage repeatedly describes flames and fire.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2615-2682 confidence: medium

Phaëton asks to guide Apollo's chariot for one day; his attempt fails, the horses run away, and the world is endangered with being consumed.

The fable summary says Phaëton's attempt to guide the chariot fails, the horses run away, and the world is in danger of being consumed.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2615-2682 confidence: high

The fable summary says Phaethon, insulted by Epaphus, seeks proof from Apollo; Apollo swears by Styx to grant any request; Phaethon asks to guide the chariot, fails, and endangers the world with consumption.

The synopsis states that Phaethon's failed attempt to guide the chariot puts the world in danger of being consumed.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2760-2842 confidence: medium

The father applies a hallowed drug and rays to his son, instructs him to restrain the horses, keep the oblique middle track, avoid excessive height or lowness, avoid the Serpent and Altar, invokes Fortune, and urges him to reconsider before leaving solid ground.

The father warns that driving too high could set heavenly signs on fire and driving too low could burn the earth; the horses send forth flames and heat affects celestial figures.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2760-2842 confidence: medium

The father consecrates the son's face against flame, places rays on his hair, and instructs him to control the horses, keep to the middle track, and avoid burning heaven or earth by driving too high or too low.

The father warns that a wrong course may burn heaven or earth, and the later uncontrolled course begins to heat celestial figures and draw the chariot nearer the earth.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2844-2893 confidence: high

The Moon notices the horses running lower; clouds smoke; elevated regions dry and split; vegetation, cities, nations, woods, and mountains burn.

The passage repeatedly describes the world, regions, cities, nations, mountains, and rivers as burning, smoking, boiling, or drying under destructive heat.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2844-2893 confidence: high

The Moon observes her brother’s horses running lower; scorched clouds smoke; elevated regions split into chasms, lose moisture, and vegetation burns; cities and nations perish in flames.

The passage repeatedly describes the world, cities, nations, forests, mountains, lands, and waters being burned, scorched, boiled, or dried by excessive celestial heat.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2895-2997 confidence: high

Ocean contracts; what had been sea becomes parched sand; mountains formerly covered by the deep rise up and increase the scattered Cyclades.

The passage describes universal damage by heat and flames: seas dry, Earth is scorched, the poles smoke, the heavens glow, and Earth asks that the universe be saved from flames.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2895-2997 confidence: high

Neptune three times tries to raise his arms from the water, but cannot endure the scorching heat of the air.

The passage describes flames, scorching heat, smoking poles, glowing heavens, and a plea to save the universe from fire.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2999-3129 confidence: medium

Aetna’s flames were redoubled by Phaethon’s fall; Eryx held a temple of Venus; Cynthus was Apollo and Diana’s birthplace; Dindyma was sacred to Cybele; Cithaeron was linked to Bacchus and Pentheus’ death by Maenades.

Aetna’s flames are said to be redoubled by the flames caused by Phaethon’s fall, and the notes also associate this episode with heat, fire, and later flames at Xanthus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2999-3129 confidence: medium

Ætna is identified as Sicily’s volcanic mountain, and the flames caused by Phaëton’s fall are said to have redoubled its own flames.

The passage links Phaëton’s fall with flames that intensify Ætna’s volcanic fire and separately mentions the future conflagration of Troy.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1313-1408 confidence: medium

Jupiter considers thunder and fire but fears the ether and sky might ignite, remembers a fated future burning of sea, earth, and heaven, lays aside Cyclops-forged weapons, and chooses destruction by waves and rains.

Jupiter rejects thunder because the heavens might catch fire and remembers Fate's decree that sea, earth, and heaven will burn at a future time.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1313-1408 confidence: medium

Jupiter considers thunder but fears cosmic fire, recalls a fated future burning of sea, earth, and heaven, lays aside Cyclops-forged weapons, chooses flood, confines clearing winds in Aeolus’s caverns, sends the South Wind, and Iris carries water to the clouds.

Jupiter avoids fiery thunder because Fate has decreed a future time when sea, earth, and heaven will be seized by flames and the universe endangered.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1410-1460 confidence: medium

The note says Sibyls predicted the world would perish by fire and that Seneca and Stoic philosophers taught a destined universal conflagration.

A footnote reports Sibylline predictions and Stoic doctrine that the world or universe would end in fire or conflagration.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1410-1460 confidence: medium

The note reports Sibylline, Senecan, and Stoic teachings that the world or universe would perish by fire or conflagration.

A footnote reports Sibylline, Senecan, and Stoic doctrines that the universe or world should perish by fire.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2602-2612 confidence: low

Footnote 117 glosses the Sun’s rays as the heat or fire of the sun and describes the sun as a luminous heavenly body.

The note glosses the Sun’s rays as heat or fire of the sun.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: high

Fable V states that Jupiter visits Semele; he uses a less baneful thunder, but Semele's mortal body cannot endure the ethereal shock and she is burned among her nuptial presents.

Semele is visited by Jupiter in thunder and cannot endure the ethereal shock, resulting in her burning.
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The Metamorphoses of Ovid, Books I-VII LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 confidence: high

Epaphus accuses Phaëton of falsely asserting Phœbus as father; Phaëton asks Phœbus to let him guide the Sun's chariot for one day as proof of affection toward his child.

Phaëton's granted guidance of the Sun's chariot results in the whole earth being set on fire.
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The Metamorphoses of Ovid, Books I-VII LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 confidence: high

Epaphus challenges Phaëton's claim that Phœbus is his father; Phaëton asks to guide the Sun's chariot for a day; the earth burns, Æthiopians are darkened by heat, Jupiter strikes him, and his sisters and Cyenus are transformed while lamenting.

Phaëton's guidance of the Sun's chariot sets the whole earth on fire before Jupiter strikes him.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7734-7787 confidence: medium

Amycus tears a chandelier with blazing lamps from a shrine and dashes it against Celadon's forehead, crushing his face and skull.

Fire-bearing objects repeatedly injure combatants: a blazing chandelier crushes Celadon, an altar with fire is hurled, and a flaming brand burns Charaxus's hair and breaks his temples.
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The Mysteries of Mithra MITHRA1SM AND THE RELIGIONS OF THE EMPIRE 185 / MITHRAISM AND THE RELIGIONS OF THE EMPIRE 189 / IQO THE MYSTERIES OF MITHRA / MITHRAISM AND THE RELIGIONS OF THE EMPIRE IQI; lines 7417-7454 confidence: high

Both are said to believe in immortality of the soul, last judgment, resurrection of the dead, and a final conflagration of the universe.

The passage lists immortality of the soul, a last judgment, resurrection of the dead, and a final conflagration of the universe.
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The Mysteries of Mithra MITHRAIC LEONTOCEPHALOUS KRONOS. / DOCTRINE OF THE MITHRAIC MYSTERIES III / DOCTRINE OF THE M1THRAIC MYSTERIES 113 / DOCTRINE OF THE MITHRAIC MYSTERIES 115; lines 4788-4919 confidence: high

The horses ignite, inundate, interchange natures, and merge substance into the first horse; the four horses are fire or ether, air, water, and earth, and the first horse’s victory represents final destruction of the existing order.

The fire or ether horse triumphs, and the passage says this symbolizes a final conflict that destroys the existing order of all things.
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The Mysteries of Mithra NABARZE / VOTIVE INSCRIPTION TO MITHRA NABARZE / DOCTRINE OF THE MITHRAIC MYSTERIES 143 / DOCTRINE OF THE MITHRAIC MYSTERIES 145; lines 5827-5901 confidence: high

Jupiter-Ormazd sends devouring fire from heaven, annihilating the wicked; Ahriman and his demons perish, and the universe is rejuvenated.

A devouring fire falls from heaven, annihilates the wicked, and is part of the final defeat of Ahriman and renewal of the universe.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 135 / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 137; lines 5536-5608 confidence: medium

A great conflagration ravages the world and consumes habitations, but Ormazd's creatures escape through celestial protection, after which humans may multiply in peace.

A great conflagration consumes habitations across the world, but protected creatures escape the peril.
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norse

Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 7993-8116 confidence: medium

When Swart’s Fire is quenched, Widar and Wali will inhabit the city of the Gods; Mood and Main will have Miollni after Wingni’s last battle.

After Swart’s Fire is quenched, new figures inhabit the gods’ city and inherit Miollni after Wingni’s last battle.
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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: medium

Earlywaker and Allswift draw the Sun; the shield Cooler stands before the shining goddess so rocks and sea do not burn, and wolves named Skulk and Hastener are placed behind or before her course.

The Sun is drawn by horses, protected by a shield whose fall would burn rocks and sea, and associated with pursuing or preceding wolves.
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Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 13084-13192 confidence: high

Freya threatens to cast fire about the evil Sibyl; Houndling says he sees the Deep on fire and Earth ablaze, then refers to a cup and ale for Othere mixed with venom and an omen of ill.

Houndling says the Deep is on fire and Earth ablaze, and that few will not suffer death.
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Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE.; lines 11967-12103 confidence: high

Hrym comes from the east; the Dragon writhes and the Serpent lashes waves; carrion birds appear; Nail-board is launched; Muspell’s sons cross the sea with Loki as steersman and demons march with the Wolf.

Hrym, the serpent, Nail-board, Muspell’s sons with Loki, Swart with fire, and the Dead from Hell all advance in the crisis sequence.
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Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE.; lines 11967-12103 confidence: high

The inmates of Hell sweep over the earth; the sun turns dark, Earth sinks into the deep, stars vanish, and fume, flame, and lofty blaze rage up toward the heavens.

The sun darkens, Earth sinks into the deep, stars vanish, and fume, flame, and a lofty blaze reach against the heavens.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3614-3719 confidence: medium

The passage reports interpretations of the myth as crime restrained by law or as underground fire, and compares Tyr's second hand or sword in Fenris's jaws with Odin's second eye in Mimir's well.

The passage reports that some mythologists interpret the bound wolf as underground fire, harmless while bounded but destructive and woe-bringing when unfettered.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR; lines 5896-6019 confidence: medium

Some mythologists say Grid designed Vidar's shoe as protection for his last-day fight against fire, analogous to her iron gauntlet shielding Thor against Geirrod.

The passage refers to Vidar's last-day struggle against fire, the fire of Surt being slaked, and Vidar's survival into a new heaven and earth.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR; lines 5896-6019 confidence: medium

Vidar is depicted as armoured, sword-girt, and shod with a great iron or leather shoe; one explanation says Grid designed the shoe as protection for his last-day fight against fire, like her iron gauntlet shielding Thor against Geirrod.

The passage mentions Vidar's last-day fight against fire, the fire of Surt being slaked, and a waterspout interpretation in which fire is quenched.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7475-7592 confidence: medium

Odin's question reveals his identity to the Vala; she refuses to speak further, returns to tomb silence, and says she will not be roused until Lok breaks his chain and the world ends in flames.

The Vala says she will not be roused again until Lok bursts his chain and the world is wrapped in flames and sinks in ruin.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7475-7592 confidence: medium

Odin asks who would refuse to weep for Balder, revealing his identity. The Vala refuses further speech and returns to the tomb’s silence until the end of the world, when Loki breaks his chains and the world falls in flames.

The Vala says she will not be awakened again until Loki has burst his chains and the fabric of the world sinks in flames and ruin.
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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: high

Surtr rides through a fiery breach with his flaming sword and sons; Bifröst sinks and crashes beneath their horses as they head toward Asgard.

Surtr appears through a fiery sky-breach with a flaming sword, rides with his sons, and is part of the hostile host at the final conflict.
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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: high

Surtr rides through a fiery breach with a flaming sword and followers; Bifröst sinks beneath their horses as they ride toward Asgard.

Surtr enters through a fiery breach with a flaming sword and fiery followers; a verse describes a fiery band marching on the final day.
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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 12224-12362 confidence: high

Surtr flings fiery brands over heaven, earth, and Hel; flames envelop Yggdrasil, consume the gods' palaces, destroy vegetation, and make the waters boil.

Surtr's fire consumes the worlds, Yggdrasil, divine palaces, vegetation, and waters; afterward the earth rises renewed.
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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 12224-12362 confidence: high

Surtr casts fiery brands over heaven, earth, and Hel; flames surround Yggdrasil, reach the gods' palaces, destroy vegetation, and make the waters boil.

Surtr's fiery brands spread over heaven, earth, and Hel, consuming Yggdrasil, palaces, vegetation, and contributing to the end of the world.
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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 12980-13082 confidence: medium

Fimbul-winter is compared with fighting at Troy, and Ragnarok with the burning of Troy; Thor, Fenris wolf, Odin, and Vidar are aligned with figures from the Trojan cycle.

Ragnarok is compared to the burning of Troy and to the ruin of the gods' golden halls.
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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: medium

Thor avoids Bifröst lest he damage it; Heimdall guards it with sword and Giallar-horn, which announces divine travel and will sound at Ragnarok.

Heimdall guards Bifröst and will sound the Giallar-horn when Ragnarok comes and destructive forces approach.
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The Poetic Edda FAFNISMOL / THE BALLAD OF FAFNIR / INTRODUCTORY NOTE / NOTES; lines 15003-15124 confidence: high

Surt is ruler of the fire world; the reference is to the last great battle; Oskopnir is apparently another name for Vigrith, the final battle-ground; Bilrost or Bifrost is the rainbow bridge that breaks beneath Surt’s followers.

Surt is identified as ruler of the fire world in a reference to the last great battle; the final battleground and Bifrost breaking beneath Surt’s followers are also described.
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4191-4289 confidence: medium

The ash root in heaven has the holy Urth's well beneath it, where the gods have a judgment-seat; the gods ride daily over Bifrost, and Thor goes on foot when the bridge burns in the last days of destruction.

Thor must go on foot in the last days of destruction when the bridge is burning.
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4291-4389 confidence: medium

Note 39 identifies Skoll and Hati as wolves that devour the sun and moon respectively, says Hati is son of Hrothvitnir/Fenrir, and cites related material in Voluspo and Vafthruthnismol.

The notes identify Skoll and Hati as wolves that devour the sun and moon respectively.
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The Poetic Edda LAYS OF THE GODS / VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE; lines 684-803 confidence: high

The final battle is described as one in which fire and flood overwhelm heaven and earth while gods fight their enemies; the phrase ragna rok is glossed as the fate of the gods.

The introductory note says the final battle has fire and flood overwhelming heaven and earth and fire leaping high around heaven.
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The Poetic Edda LOKASENNA / LOKIS WRANGLING / INTRODUCTORY NOTE / NOTES; lines 6933-7053 confidence: high

Gerth is daughter of Gymir and connected with Freyr's loss of his sword; Muspell's sons dwell in the fire-world Muspellsheim and are led by Surt against the gods in the last battle; Myrkwood bounds the fire-world.

Muspell's sons dwell in the fire-world and are led by Surt against the gods in the last battle.
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The Poetic Edda LOKASENNA / LOKIS WRANGLING / INTRODUCTORY NOTE / NOTES; lines 7055-7117 confidence: high

Note 58 identifies Thor as son of Odin and Jorth/Earth; Fenrir as Loki's son who slays Odin in the final battle; and says Thor fights Mithgarthsorm while Fenrir is killed by Vithar in the cited tradition.

The flames are explained as the fire that consumes the world on the last day, in proximity to notes on the final battle and the destruction of the gods.
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The Poetic Edda NOTES / GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE; lines 3934-4067 confidence: medium

Arvak and Alsvith drag the sun; Svalin shields the sun so that mountains and sea do not burn; Skoll follows the glittering god and Hati awaits the burning bride of heaven.

The sun is dragged by horses, shielded by Svalin, and associated with wolves that follow or await it; without the shield, mountains and sea would burn.
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The Poetic Edda NOTES / VAFTHRUTHNISMOL / THE BALLAD OF VAFTHRUTHNIR / INTRODUCTORY NOTE; lines 3432-3491 confidence: medium

Othin says he has fared, found, and gotten much from the gods, then asks who will rule the gods' realm after Surt's fires have sunk.

The passage twice names the fires of Surt sinking, links this to the gods' destruction, and describes named figures who will dwell in the gods' home or possess Mjollnir afterward.
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The Poetic Edda SKIRNISMOL / THE BALLAD OF SKIRNIR / INTRODUCTORY NOTE / NOTES; lines 4822-4942 confidence: medium

Freyr’s gift of his sword to Skirnir proves fatal: at the last battle he is weaponless, kills Beli bare-handed, and is later slain by the fire-demon Surt.

The note says Freyr is weaponless at the last battle and that the fire-demon Surt slays him.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1516-1627 confidence: high

Note 52 identifies Surt as ruler of the fire-world and explains 'scourge of branches' as fire.

Surt rules the fire-world, fire is emphasized through a poetic kenning, and the notes place these details within the destruction sequence.
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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 324-408 confidence: high

Niflheim and Muspell are named; Muspell burns and blazes, Surtr guards its border, and at the end of the world he will overcome the gods and burn the world with fire.

Surtr is said to go forth at the end of the world, overcome the gods, and burn the world with fire.
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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

Fenris-wolf and Midgards-worm are named among Loki's children; the worm encircles the world in the deep sea, Fenris is bound until the doom, earth and heaven burn, Odin is slain, and afterwards earth rises green from the sea with gods and men alive again.

Fenris-wolf is bound until the doom of the gods, when gods and men end, earth and heaven burn, and Odin is slain.
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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

Fenris-wolf and Midgards-worm are named among Loki's children; the worm encircles the world in the deep sea, Fenris is bound until the doom, earth and heaven burn, Odin is slain, and afterwards earth rises green from the sea with gods and men alive again.

After the doom and burning of earth and heaven, earth rises from the sea green and fair, fields bear unsown, and gods and men are alive again.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER III. / OF THE HIGHEST GOD. / CHAPTER IV. / THE CREATION OF THE WORLD.; lines 1147-1280 confidence: high

Thride describes Muspelheim as southern, hot, light, and bright; Surt guards its border with a flaming sword and will later conquer the gods and burn the world, supported by a cited Vala's Prophecy stanza.

Surt stands at Muspelheim with a flaming sword and is said to come at the end of the world, conquer the gods, and burn the whole world with fire.
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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 1682-1719 confidence: high

Ganglere asks who guards the palace when Surt’s fire burns heaven and earth; Har says Andlang is above this heaven, Vidblain is a third heaven above these, Gimle is believed to be there, and light-elves alone dwell in it now.

Ganglere refers to Surt’s fire burning up heaven and earth.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XV. / THE DEATH OF BALDER. / CHAPTER XVI. / RAGNAROK.; lines 3060-3193 confidence: high

The Fenris-wolf advances with jaws spanning heaven and earth and fire from eyes and nostrils; the Midgard-serpent vomits venom; the heavens split; the sons of Muspel ride through; Surt leads with fire and a bright sword; Bifrost breaks; hostile powers gather at Vigrid.

Surt arrives with flames and a radiant sword and finally flings fire over the earth, burning up all the world.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XV. / THE DEATH OF BALDER. / CHAPTER XVI. / RAGNAROK.; lines 3195-3252 confidence: high

The sun darkens, earth sinks into the sea, stars vanish, and fire, heat, and flames rise against heaven.

The passage describes the sun darkening, earth sinking into the sea, stars vanishing, and fire and flames rising against heaven.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XVI. / RAGNAROK. / CHAPTER XVII. / REGENERATION.; lines 3255-3351 confidence: high

Ganglere asks what happens when heaven, earth, and the world are consumed in flames and all gods, einherjes, and men are dead; Har answers that there are many good and bad abodes.

Ganglere frames the question around heaven, earth, and the world being consumed in flames; Har later describes Surt’s fire and the earth rising again green and fair from the sea.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda HOW NJORD GOT SKADE TO WIFE. / CHAPTER IV. / THE ORIGIN OF POETRY. / AFTERWORD; lines 3597-3652 confidence: high

Elenus and Alexander are credited with this story-work; Elenus is called Ale, avenges his brother, and lives after all the gods are dead and after the fire that burned Asgard is quenched.

The passage refers to fire burning Asgard and its possessions and identifies the burning of Troy as the flame of Surt.
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germanic

Teutonic Mythology, Volume 1 THUNAR. 1G7 / TIIUNAE. 169 / THUNAR. 171 / THUNAE. 173; lines 8657-8759 confidence: high

In the OHG Muspilli, Antichrist and the devil fall, Elias is grievously wounded, and when Elias’s blood drips on the earth the mountains burn, heralding Judgment Day.

In the Muspilli summary, Elias is wounded in the fight; his blood falls to earth, mountains burn, and Judgment Day is heralded.
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Teutonic Mythology, Volume 2 DILLE-STEIN. MUSPILLI. 807 / MUSPILLI. / MUSPILLI. / MUSPILLI. RAGNA-ROK. 813; lines 17734-17808 confidence: high

The greatest danger to the gods comes from the flame-world: Surtr and his glittering host ride over Bifrost the rainbow and break it down.

The gods are said to have the greatest danger from the flame-world, and Surtr with a glittering host rides over and breaks Bifrost.
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Teutonic Mythology, Volume 2 EAIN-MAKING. DUCKING. 595 / HOLT WATEKS. LAKES. 597 / HOLY LAKES AND STREAMS. 599 / EA, ISLAND. SEA. FIRE. 601; lines 7936-8024 confidence: high

Muspell and related Old Norse, Old High German, and Old Saxon forms are presented as antique heathen designations of the great World-fire, with a gloss such as destroyer, bane, or crusher of wood.

Muspell and related forms are identified as heathen names of the great World-fire and linked to fire as destroyer of wood.
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Teutonic Mythology, Volume 2 EARTHQUAKES. WALAHALLA. 817 / WALAHALLA. 819 / PARADISE, 821 / ELYSIUM. 823; lines 18213-18255 confidence: medium

Baldr, Hodr, and Hoenir are named as emerging anew; Snorri gives Vidar and Vali as unhurt by Surtalogi and reviving old Asgard on Idavollr with Modi, Magni, Baldr, and Hodr.

Vidar and Vali are described as unhurt by Surtalogi in the post-Ragnarok renewal context.
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Teutonic Mythology, Volume 2 HELL. NIFL-HEIM. 801 / NIFL-HEL. 803 / HELL. 805 / DILLE-STEIN. MUSPILLI. 807; lines 17436-17531 confidence: high

The passage interprets Muspell as fire or flame and cites Heliand and Old High German lines where the force of fire passes over men, comes in dark night like a thief, no friend can help another before Muspilli, glowing embers burn all, and fire and air purge everything.

The passage interprets Muspell/Muspilli as fire or flame and cites descriptions of fire overtaking humans, burning all, and Surtr burning heaven and earth.
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Teutonic Mythology, Volume 2 HELL. NIFL-HEIM. 801 / NIFL-HEL. 803 / HELL. 805 / DILLE-STEIN. MUSPILLI. 807; lines 17436-17531 confidence: medium

The footnote distinguishes Muspellsheimr and the sons of Muspell from heaven and light elves; it says that after Surtr has burned up heaven and earth, a second heaven named Andlangr and a third named Vidblainn lie above, and that light elves live there.

A footnote says Surtr burns heaven and earth, while additional heavens above are named and associated with light elves.
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Teutonic Mythology, Volume 2 HELL. 805 / DILLE-STEIN. MUSPILLI. 807 / MUSPILLI. / MUSPILLI.; lines 17631-17731 confidence: high

The passage says the Old Bavarian poet knew the learned Christian narrative but also used older heathen images as muspilli draws near: flames, Elias' blood setting mountains on fire, a ship in blaze, the burning earth, and lack of help before muspilli.

The passage describes Muspilli with flames, burning earth, burning mountains, and compares this with Surtr, whose fire consumes the world.
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Teutonic Mythology, Volume 2 HELL. 805 / DILLE-STEIN. MUSPILLI. 807 / MUSPILLI. / MUSPILLI.; lines 17631-17731 confidence: high

The author asks what heathen figure Antichrist replaced and says it must have been one like Norse Surtr; Antichrist is a fiendish hypocrite, while Surtr is an adversary of the Ases, a giant, and his fire consumes the world; the muspells-synir stand in squadrons of light.

The Edda is summarized as having the Ases unite in battle against the sons of fire and their allies, while Surtr and the muspells-synir fight in a world-ending context.
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Teutonic Mythology, Volume 2 MUSPILLI. / MUSPILLI. / MUSPILLI. RAGNA-ROK. 813 / END OF THE WORLD. 815; lines 17828-17901 confidence: high

After the worldconflagration or Surtalogi, a new and happier earth rises from the sea, with gods made young again and still called Aesir.

The passage describes Surtalogi/worldconflagration followed by a new happier earth rising from the sea and gods made young again.
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Teutonic Mythology, Volume 2 NIFL-HEL. 803 / HELL. 805 / DILLE-STEIN. MUSPILLI. 807 / MUSPILLI.; lines 17533-17618 confidence: high

The passage says the Christian Holland and Old High German poems introduce muspilli at the world’s end, near Judgment-day, when the earth and all it contains will be consumed by fire.

The passage states that at the end of the world the earth is consumed by fire, and that in the Edda the whole world perishes by Surtr’s fire.
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Teutonic Mythology, Volume 2 NIFL-HEL. 803 / HELL. 805 / DILLE-STEIN. MUSPILLI. 807 / MUSPILLI.; lines 17533-17618 confidence: medium

The passage says the Christian Holland and Old High German poems introduce muspilli at the world’s end, near Judgment-day, when the earth and all it contains will be consumed by fire.

The passage says the Christian poems introduce muspilli at the approach of Judgment-day, when the earth and all it contains will be consumed by fire.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 23208-23374 confidence: medium

“mud-spelli (fire) ... Muspell, Muspilli ... need-fire 603-612. ... nod-fyr, not-fiur (need fire)”

The index includes mud-spelli as fire, Muspell/Muspilli, need-fire, and nod-fyr/not-fiur as need fire.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 24135-24335 confidence: medium

"Surta-logi (burning of the world) 815"; "Surtr 808-815. 824. 960. 1182."

Surta-logi is glossed as 'burning of the world' and Surtr is listed nearby.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 25129-25239 confidence: high

"world ... world, burning of the ... world-tree"

The index has a direct entry for the burning of the world.
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Teutonic Mythology, Volume 3 MIXED UP WITH OLD GODS. / DEVIL. / DEVIL. / DEVIL.; lines 8104-8194 confidence: low

The author calls these pictures heathenish and Eddic, comparing chained Prometheus, fettered Ahriman, and bound Loki; he also notes the long-lived expression 'the Devil is loose' and connects it with fire breaking loose and rubbing fire from wood to break the Devil's strength.

The author says the expression that the Devil is loose should be connected with fire breaking loose and with rubbing fire out of wood to break the Devil's strength.
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Teutonic Mythology, Volume 4 ANIMALS. 1491 / ANIMALS. 1493 / ANIMALS. 1495 / SKY AND STARS. 1499; lines 10935-11034 confidence: medium

A shield named Svalr stands before the sun or shining god; if it falls away, mountains and sea will burn.

The Old Norse Svalr shield stands before the sun; if it falls away, mountains and sea burn. The passage also cites sun-as-shield parallels in Ennius and Slavic material.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539 / TIME AND WORLD. 1541; lines 12979-13076 confidence: high

The passage says the world is destroyed by fire and lists Indian Last Day fire, an Ionic cosmic conflagration term, Roman fire from heaven and end of the world, Celtic fire and water, Gaelic final conflagration, Anglo-Saxon ‘fire’s coming,’ and German burning-world phrases.

The passage explicitly states that the world is destroyed by fire and lists several comparative fire-at-the-end examples.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539 / TIME AND WORLD. 1541; lines 12979-13076 confidence: medium

The passage says the world is destroyed by fire and lists Indian Last Day fire, an Ionic cosmic conflagration term, Roman fire from heaven and end of the world, Celtic fire and water, Gaelic final conflagration, Anglo-Saxon ‘fire’s coming,’ and German burning-world phrases.

The Celtic belief is summarized as the end of the world being by fire and water.
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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: low

A philological note discusses a material sense of wood or tree and cites a line where fire rages against aldurnari, queried as Yggdrasill.

The note cites fire raging against aldurnari, queries Yggdrasill, and states that Surtr is a giant with a phrase supposed to mean fire.
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Teutonic Mythology, Volume 4 VOL. IV. P / THUNAR. 1343 / THUNAR. 1315 / THUNAR. 1347; lines 3550-3656 confidence: low

King Toril's lightning scorches the sea, burns forests, and devours the city; the note says he is apparently Thor himself.

King Toril's lightning scorches the sea, burns forests, and devours a city, and the passage says he is apparently Thor.
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greek

Aesop's Fables; a new translation THE ASS AND THE LAP-DOG / THE FIR-TREE AND THE BRAMBLE / THE FROGS' COMPLAINT AGAINST THE SUN / THE DOG, THE COCK, AND THE FOX; lines 1484-1507 confidence: medium

The Sun is about to take a wife; the Frogs raise their voices in terror, and Jupiter asks what they are croaking about.

The Sun is about to take a wife, and the Frogs fear that he may beget other Suns whose heat would worsen the drying of their marshes.
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Aesop's Fables; a new translation THE ASS AND THE LAP-DOG / THE FIR-TREE AND THE BRAMBLE / THE FROGS' COMPLAINT AGAINST THE SUN / THE DOG, THE COCK, AND THE FOX; lines 1484-1507 confidence: medium

"The Sun is bad enough even while he is single, drying up our marshes with his heat as he does. But what will become of us if he marries and begets other Suns?"

The Frogs say the Sun dries up their marshes with heat and fear an increase in Suns.
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Aesop's Fables; a new translation THE ASS AND THE LAP-DOG / THE FIR-TREE AND THE BRAMBLE / THE FROGS' COMPLAINT AGAINST THE SUN / THE DOG, THE COCK, AND THE FOX; lines 1484-1507 confidence: medium

The Sun is about to take a wife.

The Frogs fear that additional Suns born from the Sun's marriage would worsen the drying heat that already threatens their marshes.
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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: high

Zeus unleashes lightning, thunder, and thunderbolts; flame, burning, seething waters, vapor, glare, heat, earthquake, duststorm, and battle-noise fill the cosmic conflict.

Zeus' lightning and thunderbolts produce flame, burning earth, seething waters, hot vapor, and heat seizing Chaos, with imagery of earth and heaven crashing together.
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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: high

Zeus releases his strength from Heaven and Olympus, hurling lightning, thunder, and flame; earth burns, woods crackle, land, Ocean streams, and sea seethe, and heat and glare overwhelm the Titans and Chaos.

Zeus’s lightning and thunder produce flame, burning earth, crackling woods, seething land, Ocean streams, sea, and overwhelming heat.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3198-3291 confidence: medium

Typhoeus would have ruled mortals and immortals if Zeus had not perceived it; Zeus thunders, and earth, heaven, sea, Ocean streams, nether regions, Olympus, Hades, and the Titans tremble amid heat, lightning, fire, and strife.

The battle causes earth, heaven, sea, Olympus, Hades, and Titans to tremble; heat, fire, and thunder make the earth seethe and melt.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3198-3291 confidence: medium

Typhoeus might have ruled mortals and immortals if Zeus had not perceived it; Zeus thunders, and earth, heaven, sea, Ocean streams, nether earth, Olympus, Hades, and the Titans shake, resound, seethe, or tremble.

The conflict makes earth, sky, and sea seethe; fire and vapor scorch and melt the earth after Zeus strikes Typhoeus.
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Plutarch's Morals ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED.; lines 14388-14420 confidence: low

Desiring to hear more, Thespesius is carried away by the violent motion of the moon like whirlpool eddies and hears only brief prophecies about Vesuvius, Dicaearchia’s destruction by fire, and the emperor losing empire through sickness.

Thespesius hears a prophecy that Dicaearchia would be destroyed by fire, alongside prophecy concerning Vesuvius.
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The Iliad ARGUMENT. / BOOK XXII. / ARGUMENT. / THE DEATH OF HECTOR.; lines 20781-20906 confidence: medium

Hector's father answers with groans and tears, and the whole city shares one face of woe.

The city's mourning is compared to hostile fires rising through the citadel and sending Ilion's last blaze to the sky.
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The Iliad ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES. / BOOK XXI. / ARGUMENT.; lines 19819-19969 confidence: medium

Juno commands Vulcan to rise against the flood, assemble fires and winds, burn the red torrent with corpses and arms, drink the flood, devour trees, and scorch the banks.

The passage centers on Vulcan's fire attacking and overpowering a divine river; flames boil waters, burn banks, and compel the river to yield.
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The Iliad ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES. / BOOK XXI. / ARGUMENT.; lines 19819-19969 confidence: medium

Juno commands Vulcan to assemble fires and, with east and west winds, burn the torrent, corpses, arms, rivers, trees, and banks until she recalls him.

Juno deploys Vulcan’s fire against the river; the blaze boils and dries the waters until the personified river yields.
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The Iliad JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS. / BOOK XV. / ARGUMENT. / THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX.; lines 15059-15181 confidence: medium

Jove raises Hector to the intended work, gives him more than mortal fury and splendour, while the poem notes his fate is near but deferred for the honors of a day.

Hector's assault is described through fire, conflagration, lightning, and storm-wave imagery.
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The Iliad JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS. / BOOK XV. / ARGUMENT. / THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX.; lines 15059-15181 confidence: low

Jove confirms Thetis' prayer, weakens the Greeks, strengthens the Trojans, and waits on Ida to see the navy blaze before the war turns.

The passage imagines a conflagration wrapping mountains and involving the poles, alongside the fleet blazing and Hector as fire from Jove.
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The Iliad THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3913-4058 confidence: medium

The armies sweep forward like a deluge and a flood of fire; earth groans beneath them as in the simile of Jove hurling lightning and striking Typhon beneath a burning load.

The armies are compared to deluge, flood of fire, and lightning powerful enough to strike Typhon.
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The Iliad THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 10926-11027 confidence: medium

Dust, horses, chariots, and slaughter fill the plain; Agamemnon's rage is compared to fire consuming a forest, and empty cars roll across the field.

Agamemnon's destructive advance is compared to winds and raging flames rolling through a forest and leveling all before them.
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The Iliad THE RECONCILIATION OF ACHILLES AND AGAMEMNON. / BOOK XX. / ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES.; lines 19044-19173 confidence: low

Athena replies that Poseidon may decide whether to spare Aeneas; she and Hera have sworn destruction to the Trojan kind until the city is ruined.

Athena speaks of Troy's destruction continuing until its last flame is quenched and its ruins are gone.
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The Iliad THE RECONCILIATION OF ACHILLES AND AGAMEMNON. / BOOK XX. / ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES.; lines 19315-19414 confidence: medium

Achilles' destruction is compared to flame filling a winding valley, crackling through shrubs, climbing a mountain, firing high woods, and blazing to the sky.

Achilles' devastation is compared to flame spreading through a valley, shrubs, a mountain, and high woods.
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native american plains

Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 651-696 confidence: high

Nix'a't tells people that good conduct will mean no more water or fire; the passage says the world had previously been burned before water rose and that this is the third life. Nix'a't shows the rainbow as the sign that earth will not again be covered with water and says another world will follow.

The passage says an earlier world was burned before the water rose, that this is the third life, and that another world will follow.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13251-13375 confidence: low

Many Dzo'avits live in mountains in stone houses. Some are killed by Weasels; the rest are burned to death when five birds build a large fire on the mountains, and their houses are consumed.

Five birds build a big fire on the mountains; the Dzo'avits try to flee but are burned, their houses are consumed, and all perish.
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Mythology of the Blackfoot Indians VARIOUS CUSTOMS. / DANCES. / RELIGION. / CONCEPTIONS OF THE UNIVERSE.; lines 11595-11657 confidence: medium

In Powell's more elaborate account, attributed to Ute and Shoshone sources, the Sun roams irregularly, scorches people when too close, hides in a cave and chills the earth, singes the Hare, and is shattered by the Hare's magical weapon, producing a world-fire.

The Hare shatters the Sun into fragments that produce a world-fire, and tears from the Hare's eyes quench the conflagration.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14345-14470 confidence: low

In “Snake and Bear-Woman,” after a conflagration Snake finds and marries a bear-woman, who creates a lodge by magic and takes him to her father; the old bear gives rules about bear flesh and skins.

One abstract begins after a conflagration; Jack-Rabbit later pulls down sunbeams and makes the buffalo chief burn from heat.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11053-11150 confidence: high

At the beginning of “Snake and Bear-Woman,” the country has burned; only a big Snake is left at first, and he meets a woman who is a bear and says she is the only person left.

The tale states that the whole country was burned and presents Snake and Bear-Woman as the remaining beings who meet and camp together.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11152-11266 confidence: high

The woman takes the Snake to see her father; the father-in-law is a large bear who says that when everything was burnt up the Snake lived alone in water, came out, and was named lomesese, Snake.

The Bear states that everything was burnt up, that the Snake lived alone in water, then came out and was named Snake.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8930-9022 confidence: medium

The hero plans to kill Red-Boat, has relatives gather baskets of water and stay in the lodge, and the next day extreme heat boils the water and burns many people; Red-Boat burns to death outside the door, while his wife is saved and some hidden people reappear when it cools.

The hero warns relatives to prepare water and stay inside; extreme heat boils water, burns many people, and kills Red-Boat.
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The Pawnee - Mythology (Part I) S3. THE DOQ'BOY WHO MARRIED THE CHIEF'S DAUGHTER.' / SUN-RAY, WHO MISTREATED HIS WIFE. I95 / HAWK SLAYS THE FIRE-KEEPER. I97 / HAWK SLAYS THE FIRE-KEEPER. I99; lines 9846-9961 confidence: medium

Hawk becomes human, takes the fire, throws it through the sky in different places, commands it to help warriors kill enemies, and all stars receive light.

After the Fire-Keeper is killed, Hawk takes the fire, scatters it through the sky, commands it to aid warriors, lights the stars, and is praised because the Fire-Keeper can no longer burn animals.
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The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487 / ABSTRACTS. 489; lines 24158-24206 confidence: high

Tirawa devises other ways of destroying people, including fire. Morning-Star says the Moon turning red is connected with that fire, a black Moon would presage a great chief’s death, and the Sun losing brightness would foretell destruction of people.

Tirawa devises fire as a possible destruction, and Morning-Star associates Moon, Sun, and star changes with death or destruction.
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The Pawnee - Mythology (Part I) THE WIFE WHO RETURNED FROM SPIRIT LAND. 13! / THE TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. I33 / HOW THE WORLD IS TO COME TO AN END. I3S; lines 6634-6701 confidence: medium

Tirawa says people may be destroyed by storms and possibly fire from the sky; gods placed by Tirawa must sit in council to choose the day and manner when all things end.

Fire from the sky to burn up the people is named as a possible means of destruction, though Tirawa is said not to be sure of doing it.
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Traditions of the Caddo II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5 / ABSTRACTS. II7 / ABSTRACTS. I IQ; lines 5780-5831 confidence: high

The world is full of wild animals who eat people. Coyote calls council, and it is decided to set fire to the grass and burn wild animals and everything on earth.

Both fire-slaying abstracts describe a plan to burn grass or the world in order to kill dangerous wild animals who threaten people.
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Traditions of the Caddo THK ORPHAN BOY WHO BKCAME A WRESTI.BR. 45 / TRADITIONS OF TBE CADDO. / THE DANGEROUS WATER MONSTER. 47 / SLAYING THE MONSTBRS BY FIRB. 49; lines 2355-2449 confidence: high

Morning Star proposes burning grass over the whole world; Fire is assigned the main work, and Black Snake and Skunk carry fire from the east in opposite directions.

The passage describes a plan to burn grass over the whole world, bad animals being burned, and people returning to a world made good.
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Traditions of the Caddo TRADITIONS OF THE CADDO, / THK ORPHAN BOY WHO BKCAME A WRESTI.BR. 45 / TRADITIONS OF TBE CADDO. / THE DANGEROUS WATER MONSTER. 47; lines 2258-2352 confidence: high

In olden time wild animals ate people and tame animals, so Coyote called the people to council because they could not safely leave home to hunt or visit.

The people decide in council to set fire to the high grass and burn the dangerous wild animals and everything on the earth.
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Traditions of the Caddo TRADITIONS OF THE CADDO, / THK ORPHAN BOY WHO BKCAME A WRESTI.BR. 45 / TRADITIONS OF TBE CADDO. / THE DANGEROUS WATER MONSTER. 47; lines 2258-2352 confidence: medium

Gray and Black Snakes are appointed to carry the fire in the four directions; smoke appears, the sun dims, animal noise rises, and the people climb the rope as the fire approaches.

Gray and Black Snakes are appointed to carry fire east and south, and west and north, as the world-burning plan begins.
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Traditions of the Caddo TRADITIONS OF THE CADDO, / THK ORPHAN BOY WHO BKCAME A WRESTI.BR. 45 / TRADITIONS OF TBE CADDO. / THE DANGEROUS WATER MONSTER. 47; lines 2258-2352 confidence: medium

The next version begins with friendly animals living with humans and dangerous animals in very high grass; Morning Star, a head man in council, says fire is the only way to kill the dangerous animals.

The next version begins with dangerous animals in very high grass and Morning Star saying that fire is the only way to kill them.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7436-7528 confidence: low

People run as two bears kill with hot breath; the bears receive power from the Sun and the prairie takes fire.

The bears kill with hot breath, receive power from the Sun, and the prairie takes fire.
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buddhist

Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 2986-3106 confidence: high

Loka-byuha gods, inhabitants of a sensual heaven, wander through the world in disordered, tearful appearance and announce that after one hundred thousand years the cycle will be renewed, the world destroyed, the ocean dried, and the earth and Sineru burned up to the Brahma heavens; they also urge virtues and duties to parents and elders.

The Cyclic-Uproar announces that the ocean will dry up and the earth and Sineru will be burned up, with destruction extending to the Brahma heavens.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16430-16534 confidence: medium

There are destructions by water, fire, and wind; fire consumes, water engulfs, and wind demolishes the world from named heavenly boundaries downward, and the lateral extent is a Buddha's domain.

The passage lists destructions by fire, water, and wind, with fire consuming and water engulfing the world from named heavenly boundaries downward.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16430-16534 confidence: high

When a world-cycle perishes by fire, a cycle-destroying cloud brings great rain, people sow seed, and then the clouds make noise but no rain falls for many years and longer periods, as attributed to The Blessed One.

In the account of a world-cycle perishing by fire, great rain is followed by total cessation of rain for many years and longer periods.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16536-16639 confidence: high

The second sun removes day-night distinction, brings incessant heat, clears the sky, and dries streams; the third, fourth, and fifth suns dry the great rivers, Himalayan lakes and sources, and the ocean.

The passage narrates successive suns culminating in a seventh sun whose flames burn this world, many worlds, Mount Sineru, and multiple heavens.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16536-16639 confidence: medium

Loka-byuhas gods wander weeping and disheveled, announcing that after one hundred thousand years the cycle will be renewed, the world and ocean destroyed, Sineru burnt, and hearers should cultivate virtues and honor family elders.

Sineru is named as monarch of the mountains and is said to be burnt and destroyed, with its peaks crumbling and disappearing during the final fire.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16724-16826 confidence: high

A fire-destruction world-cycle is divided into four immensities: destruction from the cycle-destroying cloud to the end of conflagration, continuance of destruction until salutary rains, renovation until sun and moon appear, and continuance of renovation until the next destructive cloud.

The passage names a cycle-destroying conflagration and orders the world-cycle through destruction, continuing destruction, renovation, and continuing renovation.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16828-16947 confidence: high

The passage explains that world destruction depends on preponderant wickedness: passion corresponds to fire, hatred to water, and infatuation to wind, while noting a variant that reverses passion/fire and hatred/water.

The passage explicitly states that worlds perish by fire, water, and wind in a repeated sequence, including seven destructions by fire before an eighth by water.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5145-5241 confidence: high

The Loka-byūhā angels, tearful, dishevelled, red-clad, and disordered, proclaim a new dispensation in one hundred thousand years, the destruction of the world-system, the drying of the ocean, the burning of earth and Sineru, and moral duties toward others, parents, and elders.

The new Age proclamation announces destruction of the world-system, drying of the ocean, and burning of the great earth with Sineru.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5145-5241 confidence: high

Loka-byūhā angels, weeping and dressed in red garments, announce a new dispensation after one hundred thousand years, the drying of the ocean, the burning of the earth and Sineru, the passing away of the world, and moral duties of mercy and family honor.

The new Age proclamation announces that the world-system will be destroyed and that the great earth and Sineru will be burned up.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XII, 80-97. 133 / BOOK XIII. / BOOK XIII, 20-33. 141 / BOOK XIII, 34-48. 143; lines 6401-6487 confidence: low

The fiery shower is compared to blazing Meru at the end of an aeon showering pulverised scoriae from golden valleys.

The passage compares the shower of embers to blazing Meru at the end of an aeon showering pulverised scoriae.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7; lines 6448-6541 confidence: medium

Sudassana holds the poison, declares that the country will be destroyed, and tells the king it cannot be dropped on the ground, in the sky, or in water because plants, weather, and aquatic life would be harmed.

Sudassana says the poison would devastate ground, sky, or water and that the country will be destroyed; when placed in prepared holes, it erupts as flame and smoke before being exhausted.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) A PARABLE. / A PARABLE. / I, 164, 2. / ITI. A PARABLE. 87; lines 5117-5281 confidence: medium

The father says his twenty young sons were in a dreadful house full of animals, burning in many flames, and that he rescued them all.

The passage explicitly compares the triple world to the burning house and describes it as inflamed by birth, old age, and disease.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) II. SKILFULNESS. 59 / CHAPTER III. / A PARABLE. / A PARABLE.; lines 4722-4832 confidence: medium

The world is likened to a house with decayed roof and shelter, burning by a mass of misery.

The triple world is repeatedly compared to a burning house whose inhabitants are burnt, heated, and inflamed by suffering and sense-thirst.
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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 11225-11387 confidence: medium

The passage says expounding many Sutras, hurling Sumeru, shaking the universe, or expounding law at the limit of the existing world are not as difficult as keeping, preaching, or copying this Sutra after the speaker's extinction.

The passage compares Sutra-preservation with hurling Sumeru, shaking the universe, manipulating ether and earth, going to the Brahma-world, and walking through the world-ending conflagration.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XV. DURATION OF LIFE OF THE TATHAGATA. 3OI / XV. DURATION OF LIFE OF THE TATHAGATA. 303 / XV. DURATION OF LIFE OF THE TATHAGATA. 305 / XV. DURATION OF LIFE OF THE TATHAGATA. 307; lines 13884-13975 confidence: medium

When creatures imagine the world burning, the speaker's Buddha-field is teeming with gods and men and contains amusements, pleasure gardens, palaces, aerial cars, gem hills, and trees with blossoms and fruits.

Creatures imagine the world burning and full of woes, while the speaker's Buddha-field remains everlasting and paradisal.
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native american california

Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 1535-1685 confidence: medium

Yonot places the baby down; Poharamas and Tilikus push pitch-pine sticks toward him, fire blazes, and each man takes a burning brand toward the southeast or southwest sky-earth boundary, then runs northward setting fire as he goes.

Tilikus and Poharamas carry burning brands to the southwest and southeast places where the sky touches the earth and run northward, setting fire to everything and leaving lines of flame; Torihas's people later see fires on both sides and feel heat.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 1687-1829 confidence: high

Fire comes from east and west, moves north, roars, and drives people northward; the heat makes people fall and cry out.

The passage names the wakpohas or world-fire, describes the first world burning, and has fire carried around the world.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 1831-1986 confidence: high

The morning after the sweat-house is finished, the world fire begins; flames and smoke obscure the world below, and the old women tell Olelbis about the very old man Kahit Kiemila outside the first sky as part of putting out the wakpohas.

A world fire begins after the sweat-house is finished; flames and smoke obscure the world below, and the old women identify a way to put out the wakpohas.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 1988-2128 confidence: high

“The great fire was blazing, roaring all over the earth, burning rocks, earth, trees, people, burning everything.”

The passage describes a great fire blazing over the earth and burning rocks, earth, trees, people, and everything.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2130-2289 confidence: medium

Asked how he avoided the world fire, Yilahl Herit says that when the fire began he went west under the sky where it touches the lower world, reached the other side, and found that the fire had not gone there and that earth remains there.

Klabus asks how Yilahl avoided the world fire, and Yilahl says he went under the western place where the sky touches the lower world to a side where the fire did not go and earth remains.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2606-2748 confidence: medium

Sedit lives east of Olelbis's sweat-house, ascends to Olelpanti during the fire, stays until fire and water stop, then makes houses for himself and Wokwuk after catching Wokwuk in the great water.

Sedit goes up on the sky to Olelpanti and remains there until the fire and water stop.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2750-2903 confidence: high

Katkatchila asks why Olelbis does not know these people and explains that he and his sister made the great world fire and wakpohas because Torihas and his people stole his flint.

The passage states that Katkatchila and his sister made a great world fire that burned all over the earth with flames and smoke.
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Creation Myths of Primitive America NOTES / THE WINTUS / OLELBIS / MEM LOIMIS; lines 20229-20325 confidence: medium

Sanihas Yupchi smokes and dances; Tsudi girls chant; Sanihas is daylight represented as a person; Sanihas Yupchi is identified with Tsaroki Sakahl, a white-striped dawn messenger or envoy linked to other episodes.

The passage states that a messenger invited Katkatchila to the hunt which caused the burning of the world in “Olelbis.”
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Creation Myths of Primitive America TIRUKALA / THE FINDING OF FIRE / HAIKA KAINA / JUIWAIYU; lines 21666-21783 confidence: high

The First Battle in the World and the Making of the Yanas is said to begin somewhat like Olelbis: a messenger invites the Master of Flint to teach first people deer killing. Kaltsauna, owner of flint, is compared with Wintu Katkatchila, later becomes a lizard, and Katkatchila sets the world on fire when flint is stolen.

In the comparison with Katkatchila, the passage says he sets the whole world on fire when flint is stolen.
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Yana Texts GRIZZLY BEAR AND DEER, / III. SUPPLEMENTARY YANA MYTHS32 / I. THE CREATION OF MEN.330 / II. THE CONTEST OF FOX AND COYOTE.334; lines 4023-4061 confidence: low

Silver Fox searches for Coyote's urination places except Klamath Lake, thinks he has killed all Coyotes, then hears a yelp; Coyote returns angry and starts fire all around.

Coyote makes fire start all around, and his later statement that he will not kill people connects his anger with a threat to people.
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Yana Texts THE CREATION OF THE YANA.111 / VI. ORIGIN OF SEX, HANDS, AND DEATH. / ORIGIN OF SEX, HANDS, AND DEATH.ISI / THE ROLLING SKULL.191; lines 2411-2510 confidence: medium

Coyote becomes angry, says he will cause rain, and the rain is like winter with high water.

Coyote causes winter-like rain and high water, then sets the sweat-house on fire while the people are inside.
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Yana Texts VIII. RABBIT WOMAN AND HER CHILD. / IX. COYOTE AND RABBIT GAMBLE. / X. GOPHER AND RABBIT GAMBLE. / XII. LOON WOMAN.346; lines 4753-4857 confidence: high

Loon wakes, discovers the log, searches in the four directions and for tracks, then breaks a fire-drill and throws the halves east and south so that fire blazes and everything burns.

Loon sets fire to the place, everything burns, and the people fall into the fire and are burned up except for escaped eyes.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 528-623 confidence: low

“THE THEFT OF FIRE AND THE BURNING OF THE WORLD.”

The section title names “The Theft of Fire and the Burning of the World.”
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 626-721 confidence: low

Editorial note: the myth is set at Ba'djiyu; Curtin's "The Finding of Fire" is located at Pawi; the two versions agree fairly well in localization and content, with stated differences involving pursuit and burning-world/ascent episodes.

The editorial note says Sam Bat'wi's account includes a burning of the world and consequent ascent to the sky, absent from Curtin's version and possibly borrowed from the Loon story.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 723-845 confidence: high

Coyote burns his hand, drops the fire, and the coal bursts apart; the fire spreads south, east, west, and north, burns rocks, water, mountain, across the Sacramento River, and people, and reaches Eagle's village at Ci'pla.

After Coyote drops the fire, it burns in all four directions and consumes rocks, water, mountain area, river crossing, and people.
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native american northwest coast

Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 7778-7868 confidence: medium

Thunderbird flies up with Xaxosenaso, has him look at what is happening, returns after four days to the rock, and warns him about Head-Winter-Dancer coming to make war.

Thunderbird teaches a sacred song invoking burning and hail and says it may be sung so attackers die or turn into stone or ice.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 8170-8252 confidence: medium

^wilEnkulagilis prepares the men to beat time, goes to the roof, and sings a song obtained from the thunderbird: "Burn them... you who burn the world" and a hailstorm line.

The final sacred song is said to come from the thunderbird and includes words addressing one who burns the world.
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Ethnology of the Kwakiutl, Part 2 F.UULY HISTORIKS / SOXGS / AIIDF.TCDA 1339 / ADDKNI.A 1363; lines 14530-14641 confidence: low

War-song verses attributed to NEqap!EnkEm say he began at the upper end of tribes, came downstream setting fire to tribes with a fire bringer, and that his name killed them.

The song boasts of setting fire to tribes everywhere with a fire bringer and of the speaker’s name killing them.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10994-11079 confidence: medium

After the cure, the great chief gives him the hunting-canoe, serpent-spear, paddle, never-empty food-box, death-club whose point burns hostile villages, water of life, house, and the name Chief-of-the-Open-Sea.

The death-club's point is described as burning hostile villages, and Ex'sokwi'lak uses it so that all the houses of an enemy village catch fire.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 10481-10587 confidence: medium

After another under-pillow warning, the protagonist sees no attackers in the usual directions but then sees a great fire coming toward him on the ocean from the edges of the sky.

A great fire comes from the edges of the sky upon the ocean, burns through human-bone defenses, and eventually overthrows the grave-box barrier.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 10589-10703 confidence: medium

The protagonist is called into houses said to be strong; burning holes appear in roofs, he is expelled, blankets are burned off, and in Rock’s house his mother is also burned away; Swamp’s house endures until the fire stops.

Burning-sky pursues the protagonist for five blankets; fire burns through roofs, burns off blankets, pursues the canoe, and is stopped by breath.
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Haida Texts and Myths: Skidegate Dialect HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF / THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL. / CLOUD-WATCHER; lines 14161-14204 confidence: high

The town is burned by a fire from the water; all are killed except the young girl Yēʟʼukx·īna′ng, who has just reached maturity and hides in a cellar near the doorway.

A fire comes from the water, burns everything in the town, and kills all people except a single hidden survivor.
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Haida Texts and Myths: Skidegate Dialect STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF / STORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASS RIVER; lines 15366-15471 confidence: medium

In repeated wars, whenever people pursue them, they open the box; a strong wind arises and the water burns, destroying people.

During pursuit or attack, opening the box causes a strong wind and causes water or sea to burn, destroying people.
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Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 11777-11884 confidence: medium

After songs, the ocean surface and land burn behind the fleeing group. The old man advises flight; they flee with his head. Bearers are burned until only the medicine-bearer remains; he heals himself and throws the head into the fire, which stops and goes back.

The ocean surface and land burn after the fleeing group; the brothers are consumed one by one, and the fire is stopped when the old man's head is thrown into it.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 99 / THE HAU MAU. / THE WOMAN WHO MARRIED THE STUMP. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 103; lines 6398-6501 confidence: medium

A boy lights torches on the path of the Sun; earth becomes very hot, woods burn, rocks crack, many people die, and his mother keeps her own house cool by waving her hands.

The boy’s lighting of torches on the Sun’s path makes earth very hot, burns woods, cracks rocks, and kills many people.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 89 / THE RAVEN. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 93 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 95; lines 5967-6065 confidence: high

T’otqoa’ya enters Smai’yakila’s house, asks to carry the sun, and is warned about the torches: small ones early and late, large ones at noon.

T’otqoa’ya lights all the sun torches at once, producing destructive heat that burns trees and boils water.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. SI / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 83 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 85 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 87; lines 5559-5660 confidence: medium

At the house, lightning comes from the Snéné’iq’s eyes and makes people faint; they attack with arrows, push burning cedar-bark into the house, and pour in urine so that poisonous smoke makes the Snéné’iq family cough and sneeze until all is quiet.

Burning cedar-bark and urine are pushed or poured into the closed house, producing poisonous smoke that kills the Snéné’iq family.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J / TSIMSHIAN MYTHS; lines 10440-10591 confidence: medium

Omen sees a chieftainess with a cane bearing a live frog, live person, and live eagle; the chieftainess says, “Asdilda cast my only child into the fire... Therefore I burned up this village.”

The chieftainess says her only child was cast into the fire and that she burned the village in response.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 10339-10437 confidence: high

The old woman says she dreamed that fire fell from heaven and consumed the village, and that fire fell on a mountain. A firebrand falls on the mountain, streams down like water, surrounds the village, and even the water in front burns like oil; the villagers are burned up.

A dreamed fire from heaven is followed by a firebrand falling on a mountain, fire streaming down around the village, burning water, and the destruction of the villagers.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7479-7582 confidence: high

The young man reports the prince's advice about careful cutting of spring salmon, avoiding broken backbones at head or tail, not using stone or bone knives, and not storing salmon in boxes during dry weather; violations bring burning by thunder and lightning, heavy rains, overflowing rivers, or no salmon next summer.

The instructions warn that breaking the salmon backbone at head or tail brings thunder and lightning that burn mountains and village, while other violations bring floods or salmon scarcity.
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islamic

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

Unbelievers have garments of fire, boiling water poured on their heads, bowels and skins dissolved, iron maces, and are dragged back into hell when trying to escape.

Unbelievers receive garments of fire, burning pain, and return to hell after attempted escape.
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The Koran (Al-Qur'an) ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34954-35047 confidence: medium

A flame without smoke and a smoke without flame will be sent down, and the addressed beings will not be able to defend themselves.

The passage describes a flame and smoke sent down and heaven being rent, reddened, and melted.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19244-19339 confidence: medium

The note identifies the people as inhabitants of Nineveh, says Jonas was sent to reclaim them, describes a black cloud shooting fire and smoke over the city, and says the people repented in sackcloth with families and cattle, after which God forgave them and the storm passed over.

The note describes a black cloud shooting fire and smoke over Nineveh shortly before the people repent and the storm passes over.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXI. / ENTITLED, THE FOLDING UP; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37942-37996 confidence: medium

Souls are joined again to bodies; the buried-alive girl is asked why she was killed; books are opened; heaven is removed; hell burns; paradise is brought near; "every soul shall know what it hath wrought."

Hell is said to burn fiercely amid the sequence of end-time signs.
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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 is said to escape the fire into which he was thrown by Nimrod's order.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 386-465 confidence: low

Copies of the new text were sent to chief military stations, and "all previously existing copies were committed to the flames."

Previously existing copies are said to have been committed to the flames after a standard text was made.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3893-4118 confidence: low

The addressed are told to burn in punishment; patience or impatience will be the same, for they will receive the reward of their doings.

The passage includes hell-fire, pestilential winds, scalding water, black smoke, and boiling water as punitive elements.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4222-4265 confidence: high

A wind removes the souls of those with faith, and the first trumpet blast, called the blast of consternation, terrifies all creatures in heaven and earth except those God exempts.

The first blast causes terror and cosmic collapse: earth shaking, mountains leveled, heavens melting, darkened sun, falling stars, and a sea dried or turned to flames.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4222-4265 confidence: medium

The signs include speaking beasts and inanimate things, fire in Hejz or Yaman, and a descendant of Kahtn who drives men with his staff.

A regional fire is listed among the signs, and another account says the sea is turned into flames with heavenly bodies thrown into it.
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sufi

Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 2384-2590 confidence: medium

Bread becomes life-giving spirit in the body; soul-power cleaves mountains and a hill, the Soul's soul cleaves the moon, mystery speech kindles world-consuming fire, and human actions are both signs of God's agency and freely willed, with recompense as hell or “The Friend.”

The discourse says that if the tongue speaks hidden mysteries, it kindles a fire that consumes the world.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4896-4988 confidence: medium

Mian Mir tells Shah-jehan that Mullah Shah speaks without reserve in ecstatic states, but warns: "this holy man is a consuming fire" and could destroy the world if irritated.

Mian Mir calls Mullah Shah a consuming fire and warns that he could destroy the world if irritated.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4896-4988 confidence: medium

Mian Mir tells the Emperor that Mullah Shah may speak incautiously in ecstasy, but warns that this holy man is a consuming fire and that persecution could bring disaster.

Mian Mir describes Mullah Shah as a consuming fire and warns that if irritated he could destroy the world.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 confidence: medium

Flesh is called hell and hell a fiery dragon; oceans cannot quench its flames, it speaks of not being eased, demands more food, and God stamps on it so it ceases to burn.

Flesh is equated with hell and a fiery dragon whose flames consume oceans and a universe, cry for more food, and cease only under God's command.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 confidence: medium

Flesh is called hell and a fiery dragon; oceans cannot extinguish it, it devours its food and a universe, and God stamps on hell so it ceases to burn.

Flesh is likened to hell and a fiery dragon that devours oceans and a universe until God stamps it out.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8753-8855 confidence: medium

A human moved by the Lord can cleave hill, dale, mine, and sea; the power informing the soul can cleave the moon; the soul can soar beyond the stars; disclosed heavenly mystery would burn the world like fire consuming wood.

The passage states that if heaven’s mystery were divulged, the whole world would burn as fire consumes wood.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8753-8855 confidence: medium

A human moved by the Lord can cleave natural features; the power informing the soul can cleave the moon; the soul can soar beyond the stars; disclosure of heaven's mystery would burn the world like fire burns wood.

The passage says disclosure of heaven's mystery would burn up the whole world like fire consuming wood.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12475-12578 confidence: low

The narrator says Noah’s divine aid could turn the world upside down; within his form were hidden herds of lions, and he was fire while the world was straw consumed by smoke and flames.

Noah is described as fire and the world as straw; when the straw refuses its due, fire flashes and the straw sinks in smoke and flames.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12475-12578 confidence: medium

The narrator says Noah could overturn the world only with God's aid; hidden herds of lions were within him, and he was fire while the world was straw.

Noah is described as fire and the world as straw sinking in smoke and flames.
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biblical

The Bible, King James Version, Book 18: Job The Bible, King James Version, Book 18: Job / Book 18 Job; lines 1663-1824 confidence: low

The speaker recalls an old way of wicked men who were cut down before time, whose foundation was overflown with a flood, who told God to depart, and whose remnant the fire consumes; the righteous and innocent respond with scorn.

The speaker says the remnant of the wicked is consumed by fire.
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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 earth mourns and is defiled because inhabitants transgress laws, change ordinance, and break the everlasting covenant; the curse devours the earth, inhabitants are desolate and burned, and few remain.

The curse devours the earth, the inhabitants are burned, and few people are left; fires also appear in the call to glorify 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 721-846 confidence: medium

Wickedness burns like fire through thorns and forest; the land darkens, people become fuel, hunger is unsatisfied, and Manasseh, Ephraim, and Judah are in conflict.

Wickedness burns as fire through briers, thorns, and forest thickets; the land is darkened and people are fuel for fire.
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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

The Lord of hosts sends leanness among the fat ones and kindles a burning like fire under his glory.

The LORD kindles burning under the hostile glory, and the Holy One is a flame consuming thorns, briers, forest, and field.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 4034-4154 confidence: medium

The Lord pleads against Gog with pestilence and blood, and rains overflowing rain, hailstones, fire, and brimstone on Gog, his bands, and the peoples with him.

The Lord rains fire and brimstone on Gog's forces and sends fire on Magog.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 1070-1194 confidence: medium

The fourth vial on the sun scorches people with fire and heat; the fifth vial on the beast's seat fills its kingdom with darkness; people blaspheme God and do not repent.

The fourth vial is poured on the sun, which is given power to scorch people with fire and great heat.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 1196-1318 confidence: medium

The ten horns hate and destroy the whore, burning her with fire; God puts his will in their hearts; the woman is the great city reigning over earth’s kings.

The woman or city is burned with fire, and kings see the smoke of her burning and call it judgment in one hour.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 574-699 confidence: medium

The angel fills the censer with fire from the altar and casts it into the earth, followed by voices, thunderings, lightnings, and an earthquake.

Altar fire is cast into the earth; hail and fire burn vegetation; a burning mountain is cast into the sea; and a burning star falls on waters.
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finnic

Finno-Ugric, Siberian Mythology DESTRUCTION OF THE WORLD 363 / DESTRUCTION OF THE WORLD 365 / DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD; lines 16390-16461 confidence: high

Vogul tales tell of a recurring conflagration heard by the Earth-watching man, who rides through sky-reaching fire with a magic horse.

Multiple examples in the passage describe fires that rage over or burn up the earth, including Vogul, East Indian, Central Asian, Altai Tatar, and Buriat forms.
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Finno-Ugric, Siberian Mythology DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD 363 / DESTRUCTION OF THE WORLD 365 / DESTRUCTION OF THE WORLD; lines 16308-16387 confidence: high

Tungus from behind the Baikal say a great fire raged for seven years, the earth burned up and became sea, and only a boy and girl survived by rising with an eagle into the sky and later descending where the water dried.

Tungus and Vogul accounts describe a great fire or sea of fire that destroys life on earth.
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Finno-Ugric, Siberian Mythology DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD 363 / DESTRUCTION OF THE WORLD 365 / DESTRUCTION OF THE WORLD; lines 16308-16387 confidence: medium

Voguls tell of an all-devouring conflagration: God sent a sea of fire to destroy the devil; only gods and a few mortals saved themselves, on an iron ship and a seven-bottomed beech-raft.

The Vogul account says God sends a sea of fire upon the earth in order to destroy the devil.
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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

Turi reports a Lapp belief that the Boahje-naste, the north nail or North Star, supports the sky; Arcturus, as an archer, will shoot it down on the last day, causing the heavens to fall, crush the earth, and set fire to everything.

In the cited Lapp belief, Arcturus shoots down the North Star on the last day, after which the heavens fall, crush the earth, and set fire to everything.
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Finno-Ugric, Siberian Mythology THE GREAT MOTHER / THE GREAT MOTHER / THE STARS / THE SUN AND THE MOON; lines 18359-18437 confidence: high

Central Asian tales tell of three or four primeval suns that made the earth unbearably hot. The Buriats say the hero Erkhe-Mergen shot three suns into the sea with his bow, leaving one sun to light and warm the earth.

Central Asian tales report three or four suns and unbearable heat; the Buriat tale has Erkhe-Mergen shoot three suns into the sea, while the Torgout tale has extra suns made to burn the earth and later removed.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 13246-13356 confidence: medium

A large fire burns much land and swamp; an unburnt mountain-top remnant remains; a partly burned man scrapes soot and scabs into an unfrozen pool, where iron ore or black mire is produced.

The formula begins with much land and swamp burned by a conflagration, leaving a small unburnt place and a survivor whose burnt scrapings lead to iron ore.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 14034-14151 confidence: medium

The spark enters Tuuri's new house through a sooty chimney-hole and dry ridge-beam, then burns or injures daughters, little girls, boys, the master, a baby in a crib, and the mother's breast.

The falling fire burns household members, fields, forests, Lake Alue, and parts of named regions before being hidden or controlled.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs MORDVIN CHARMS / MORDVIN CHARMS / CEREMISIAN CHARMS / VOTIAK CHARMS; lines 606-702 confidence: medium

Against incendiary fires, the charm says fire-setting is possible only if an anchor at the sea bottom, riverbed sand, the world itself, or spring mill-sluice water can be set on fire; the world is imagined burned into a mountain of ashes and restored.

One protective fire charm imagines an agent burning the world into a mountain of ashes in one minute and making it again as it was.
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mesopotamian

Cuneiform Parallels to the Old Testament A GENIAL AND KINDLY MAN / AND MY DEAR FRIEND / TABLE OF CONTENTS / MYTHOLOGICAL TEXTS 1; lines 109-198 confidence: medium

The contents list The Gilgamesh Epic and the Story of the Deluge, the Babylonian Flood Story, several deluge fragments or recensions, the Babylonian Deluge according to Berossos, and Destruction by Fire.

A contents entry is titled Destruction by Fire.
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Cuneiform Parallels to the Old Testament IV. THE CODE OF HAMMURAPI / LITERATURE / PROLOGUE1 / INDEX; lines 25884-26026 confidence: medium

on destruction by fire, 112

Berosso8 is indexed in connection with destruction by fire.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7689-7799 confidence: high

The commentary calls world destruction by fire the opposite idea to destruction by a great flood, notes that no original Babylonian or Assyrian text for it had yet been found, but says there is evidence that such a doctrine prevailed among the Babylonians.

The commentary explicitly introduces the destruction of the world by fire and reports Berosus on conflagration through the course of the stars.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7689-7799 confidence: medium

Berosus is reported as saying that the event happens through the course of the stars and as assigning times for conflagration and flood.

Berosus is reported as saying that conflagration and flood occur through the course of the stars and have assigned times.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7802-7824 confidence: high

Earthly things are said to be burned when all the stars, now moving diverse courses, come together in Cancer so that a straight line could pass through all of them.

The passage states that earthly things will be burned when the planets gather in Cancer in a single aligned configuration.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7802-7824 confidence: medium

“he appoints times for the conflagration / and for the deluge”

The passage treats conflagration and deluge as paired catastrophes, each assigned to a different zodiacal alignment and seasonal turning point.
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The Epic of Gilgamish R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA. / THE FOURTH TABLET. / THE ARRIVAL AT THE GATE OF THE FOREST.; lines 1566-1719 confidence: medium

Gilgamish tells Enkidu of an awesome third dream: sky roars, earth resounds, day darkens, lightning and flames appear, death is gorged, fires fade, and the two should go to the desert to counsel together. Enkidu is introduced as interpreter of the dream.

Gilgamish's reported dream includes roaring sky, resounding earth, darkness, lightning, flames, death, and fires or brands becoming ashes.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 2916-3119 confidence: low

A dark cloud rises; Adad rumbles within it; Nabu and Sharru lead the vanguard; Irragal wrenches out bollards; Ninurta unleashes havoc; the Anunnaki brandish torches and flames shrivel the land; brightness turns to darkness.

The Anunnaki brandish torches and flames shrivel the land as the deluge storm turns brightness into darkness.
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native american southwest

Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF HAWAWK / THE STORY OF TAWQUAHDAHMAWKS AND HER CANAL / NOTES ON THE STORY OF TAWQUAHDAHMAWKS / HOW NOOEE KILLED EE-EE-TOY; lines 3352-3373 confidence: medium

Nooee rises in place of the Sun and shoots at the earth; after additional shooting before noon, the heat increases.

Repeated shots make the earth very hot and then terribly hot, causing water to boil, a rock to burst, and a tree to flame.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE GAMBLER'S WAR / NOTES ON THE STORY OF THE GAMBLER'S WAR / THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF NAHVAHCHOO; lines 5749-5868 confidence: medium

Corn tells the Doctor that the earth is burning, mountains are crumbling, trees are burning, people have forgotten how to shout and walk, and birds have forgotten how to fly and sing.

The earth, mountains, and trees burn, while people and birds lose ordinary abilities; the Doctor raises feathers, clouds and thunder come, waters spread over the earth, and planting resumes.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 839-937 confidence: high

Coyote leaps away, calls the cedar to bend down, ascends, is pursued by Fireflies, whips trees with his burning tail, reaches the border of the sky, nearly circles the world, and enters a hole.

Coyote runs with fire until the whole world burns black, and this burning explains why fire can be made from all kinds of trees with a drill.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10559-10638 confidence: medium

El Bebedor again grows wrathful and causes the sun to descend to burn people; after they plead, he orders the sun to ascend but leaves it lower than before, explaining summer heat.

El Bebedor causes the sun to descend to burn people and they are nearly destroyed before he relents.
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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 2462-2548 confidence: high

The Corn maidens never appear again to the A'shiwi because soon after the dance they are destroyed by a great fire sweeping over the earth.

The passage says the war-god brothers cause the world to become ablaze and that a great fire sweeps over the earth, destroying the Corn maidens and burning animals and birds.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies MEDICAL PRACTICE / WITCHCRAFT / BTKVENSOX! WITCHCRAFT 399 / WITCHCRAFT 405; lines 22283-22371 confidence: medium

Jemez, Sia, San Juan, Santa Clara, San Ildefonso, and Cochiti people reportedly had no history for the carvings other than that the lions were converted into stone when a great fire spread over the earth; Zunis believe them guardians of Po'shaiyanki's chosen place.

The passage states that the only history associated with the lion carvings is that they were converted into stone at the time a great fire spread over the earth.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies OKIC.IN OF THE KO'TIKILI / DISCOVERY OF THE CORN MAIDENS / CREATION OF THK BEAST GODS / ORIGIN OF THE ZUNI SALT LAKE; lines 2550-2647 confidence: high

Four years after U'yuyewi and Ma'sai'lema set fire to the world, they go to Kia'nanaknana, a spring at the black rocks about five miles east of present Zuni, the home of Ma'we'sita.

The passage opens by dating the events four years after U'yuyewi and Ma'sai'lema set fire to the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ORIGIN OF THK FRATKRN'ITIES 423 / TWENTY-THIRD ANNUAL REPORT PL. CM / NE'WEKWE (GALAXY FRATERNITY) / NE'WEKWE; lines 23564-23630 confidence: medium

The stone animal is said to have been converted into stone when a great fire spread over the earth.

The stone animal is said to have been converted into stone when a great fire spread over the earth.
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guiana amerindian

Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana CHAPTER XII. / AGRICULTURE. / CHAPTER XIII. / THE PREPARATION OF FOOD.; lines 325-444 confidence: low

“Examples of such Error regarding God, Prayer, a Deluge, and a World-fire”

The folklore contents mention “a World-fire” among examples of errors in reading folklore.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana TT TT / WRESTLING SHIELD. / CHAPTER XVIII. / FOLK-LORE.; lines 14693-14793 confidence: low

The chapter contents list examples of interpretive error involving God, Prayer, a Deluge, and a World-fire.

The chapter summary lists a World-fire among examples of possible error in reading the folk-lore.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana TT TT / WRESTLING SHIELD. / CHAPTER XVIII. / FOLK-LORE.; lines 14795-14890 confidence: high

The passage reports an Arawak tradition of a world-fire sweeping over the land, relates it to drought fires in savannah and forest, describes refuges, and says world-fire is absent from Christian tradition.

The passage says Arawaks have a tradition of a world-fire that swept over the land, and relates this to drought fires in Guiana.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians OMENS, CHABMS, TALISMANS / BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 5 / THE MEDICINE-MAN; lines 12341-12412 confidence: high

Makanauro returns home with wife and son, gathers bird allies, and faces the Carrion-crows' plan to burn the world; after he and the birds curse the black kurri-kurri, rain falls and puts out the fires.

The Carrion-crows attempt to burn the whole world, but curses directed at the black kurri-kurri are followed by rain that extinguishes the fires.
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Legends and Myths of the Aboriginal Indians of British Guiana OF THE SUPREME BEING. / ORIGIN OF LIVING CREATURES. / ORIGIN OF THE WHITE RACE. / THE FIRE AND THE FLOOD.; lines 686-719 confidence: medium

The passage says the Arawaks understood that “fire had swept the earth before the water-flood.”

The passage states that fire swept the earth before the water-flood.
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Legends and Myths of the Aboriginal Indians of British Guiana ORIGIN OF LIVING CREATURES. / ORIGIN OF THE WHITE RACE. / THE FIRE AND THE FLOOD. / THE LEGENDS.; lines 722-889 confidence: medium

The Maker is roused while viewing deeds of blood and shame; his wrath prevails and a burning flame comes to earth.

A warning says fire will sweep the land; flames burn the woods, but a prepared vault and firebreak allow a small group to survive.
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Legends and Myths of the Aboriginal Indians of British Guiana PART V. / LIST OF ILLUSTRATIONS. / PART I. / CONTENTS OF PART I.; lines 362-430 confidence: low

"The Fire and the Flood"

The contents list includes a section titled 'The Fire and the Flood.'
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celtic irish

Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2411-2509 confidence: high

Balor orders his eyelid lifted; Lugh throws a red spear through Balor's eye, the fallen eye kills three times nine Fomor, Ireland would have burned in a flash if it were not put out, and Lugh beheads Balor.

The passage states that if Lugh had not put out Balor's eye, all Ireland would have been burned in one flash.
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Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2411-2509 confidence: medium

Lugh confronts Balor; Balor's eyelid is lifted; Lugh casts a red spear that drives Balor's eye through the back of his head, killing three times nine Fomor who look at it and preventing Ireland from burning in one flash; Lugh then beheads Balor.

Balor's eye kills those who see it and is said capable of burning Ireland in one flash; Lugh disables it with a spear before beheading him.
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Gods and Fighting Men CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG / CHAPTER IV. THE MORRIGU; lines 3251-3311 confidence: low

Mac Cecht burns the three hearts on the Plain of Ashes and throws the ashes into a stream; the water stops, boils up, and every creature in it dies.

Mac Cecht burns Mechi’s dangerous three hearts and casts the ashes into a stream, producing lethal effects in the water.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / INTRODUCTION / PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI; lines 1134-1161 confidence: low

A different tale says Manannan aided in the slaying of Fuamnach and Mider in Bri Leith; the quoted verse says Bri Leith was burned by Manannan.

The cited verse says Bri Leith was burned by Manannan in the context of an alternate slaying tale.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IX / THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X; lines 7629-7779 confidence: medium

When the ocean flood spread over the world, the noble plain stood protected by God’s grace; it will remain blooming until the coming of fire and the judgment of the Lord, when the homes of death are opened.

The paradisiacal land is said to have stood protected when the ocean flood covered the world and to remain blooming until the coming of fire and the Lord’s judgment.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 10080-10186 confidence: high

Ahura Mazda warns of an evil winter and killing frost; Yima is to build an enclosure, preserve selected seed, cattle, humans, dogs, birds, fires, plants, and fruits, exclude certain blemished or wicked persons, and the enclosure lacks visible stars, moon, and sun so that a year passes as a day.

Yima's enclosure preserves selected humans, animals, fires, seed, plants, and fruits through killing frost or later world catastrophe and becomes the source of renewed life.
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native american plateau

Myths of the Modocs MYTHS OF THE MODOCS 173 / MYTHS OF THE MODOCS 175 / MYTHS OF THE MODOCS 177 / MYTHS OF THE MODOCS 179; lines 9255-9353 confidence: low

Goshgoise kills people and burns houses through the night; at daybreak he goes to a mountain and sees only old Tsmuk's house left. The killed people are identified as Loluks.

Goshgoise uses a lightning spear in a night of killing and house-burning, and the lightning is later described as red like fire.
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Myths of the Modocs MYTHS OF THE MODOCS 267 / THE SLOA BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 269; lines 13966-14062 confidence: high

The elder sister says, We will see who is the most powerful, rolls on the sand calling Wah-ha-ha, and where she rolled and traveled, fire roared and blazed up to the sky.

The elder sister's rolling and calling produces fire that blazes to the sky, encircles the village, and burns most people and her family.
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Myths of the Modocs THE SLOA BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 269 / MYTHS OF THE MODOCS 271; lines 14065-14107 confidence: medium

The little sister hears the cry, throws ashes toward the island, and says the young woman cannot burn people again, will live in water, and will be spat out as bad-tasting meat by future people.

The little sister says the young woman can never burn people again, restores houses where they had been before the fire, and revives the people from bones.
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Traditions of the Thompson River Indians of British Columbia THE GRIZZLY BEARS AND THE BLACK BEARS. / XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER.; lines 4953-5033 confidence: high

A country fire burns the inhabitants; an old blind woman and a boy escape by taking refuge on a well-beaten trail the fire cannot reach.

The passage describes a country-wide fire that burns inhabitants and structures later stories around the survivors.
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Traditions of the Thompson River Indians of British Columbia XX. THE BATTLE OF THE BIRDS. / XXI. THE OTTER. / XXIII. THE GRIZZLY BEARS AND THE HUNTERS. / XXIV. THE WOLF BOY AND HIS GRANDMOTHER.; lines 8433-8458 confidence: medium

The country is on fire; the people are burned except for an old blind woman and a boy who take refuge, and the boy intends revenge on those who burned the country.

The passage says the country was on fire and the people were burned, with survivors named in both adjacent tale summaries.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 8027-8151 confidence: high

The mother tells the boys to make bows and arrows, promises five quivers and shell-trimmed robes, and says she wants to send them to kill Sun because Sun stands overhead and the heat prevents living beings from going far and surviving.

Sun remains overhead with deadly heat; the boys are sent to kill him, and after their success the heat decreases for people below.
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native american northeast woodlands

Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES 76 / WAR CUSTOMS 78 / MORTUARY CUSTOMS 80 / SOME NOTES ON FOLKLORE 81; lines 252-302 confidence: medium

The contents list “The Virgin Birth,” “The Beaver Wife,” and, after intervening digitization/page text, “The Burning of the World.”

A folklore entry is titled “The Burning of the World.”
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 4842-4942 confidence: high

At night the boy sings about burning the world; the old man sings against him but is weaker. The boy says he will set the world on fire and make lakes and rivers boil, then shoots arrows into the woods and water, causing fire and boiling.

The son announces he will set the world on fire and make lakes and rivers boil, then causes forest fire and boiling water with arrows.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 4842-4942 confidence: high

The son tells the father to enter a bear-grease basket for safety, draws a circle around his mother, and the circled ground is not scorched while the father burns to death.

A circle drawn around the mother remains unscorched while the father, hidden in grease baskets, burns to death.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 5452-5562 confidence: high

In 'The Burning of the World,' only a man, his mother, and his sister are saved; the young man hears the earth will burn and marks a large square patch by shooting arrows to the west, east, south, and north.

The story states that the world was burned, while a square patch marked by arrows remains safe for the man, his mother, his sister, and animals.
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Seneca Fiction, Legends, and Myths NOTES / NOTES 793 / KOTBS 795 / K0TE8 797; lines 46487-46548 confidence: high

Firedragons are said to be forced by the God of Life's orenda to remain in watery depths because their sparks and flames would set the world on fire if they lived out of water for long; they may fly only from one deep water to another.

Firedragons or meteors are kept in watery depths because their sparks and flames would otherwise set the world on fire.
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australian aboriginal

More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 1038-1164 confidence: medium

The fire made by Weedah and the Bullai Bullai spreads across ridges and plains, burns trees, and leaves iron-barks black and deeply seamed as a reminder of Beereeun.

The fire spreads from one end of the country to the other and permanently blackens and seams tree trunks.
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The Northern Tribes of Central Australia FOOD RESTRICTIONS / FOOD RESTRICTIONS / INHERITANCE / THE MAKING OF FIRE; lines 28413-28499 confidence: medium

Two hawks, Warapulapula and Kirkalanji, arise at Wakuttha by a water-hole; two gum-trees mark where they lived and first made fire. They rub sticks together, set the whole country on fire, Kirkalanji dies from burns, and the fire catches the moon man and bandicoot woman, burning the latter.

In one tradition the first-made fire spreads to the whole country and burns multiple figures; in another, the younger brother burns his hands because he is not accustomed to handling fire.
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The Northern Tribes of Central Australia INHERITANCE / THE MAKING OF FIRE / THE MAKING OF FIRE / CHAPTER XXII; lines 28557-28635 confidence: medium

In the Kaitish tribe the sun is Okerka; it arose as a woman in the east, travelled to Allumba where a big tree marked the spot, returned east, now travels west by day and back under the earth by night, and the Allumba tree must not be destroyed or all will be burnt up.

The Kaitish passage says the Allumba tree must not be destroyed, or the natives believe they will all be burnt up.
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The Northern Tribes of Central Australia SUPPOSED TO BE LYING ASLEEP. ARUNTA TRIBE. / CHAP. XIV / MAGIC / MAGIC; lines 23238-23319 confidence: medium

Kaitish belief says the sun, originally a woman, travelled from east to west to Allumba; a great tree there must not be destroyed or touched, since destroying it would burn every native and its magic can burn a person's insides.

The Allumba tree must not be destroyed; if killed, every native would be burnt up, and its magic can burn a person's insides through an opossum caught on the tree.
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finnish karelian

Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23564-23746 confidence: medium

Ilmatar says the Fire-child is hard to find, has done mischief, and fell from ether and cloud-rims through the heavens to Palwoinen’s uncovered rooms.

The Fire-child falls from the upper heavens, burns humans, land, and forests, and boils waters.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23564-23746 confidence: medium

Ilmatar says the flame is hard to find, has done mischief, and fell quickly from ether and cloud-rims through the heavens and Turi to Palwoinen's uncovered rooms.

The Fire-child falls from ether, burns human victims and landscapes, and makes the Alue waters boil and throw fish from the water.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23935-24126 confidence: medium

Wainamoinen considers how to bring the fire to fireless Wainola, snatches it from the Sun-child, and the fire burns him, Ilmarinen, and broad stretches of northern land.

The escaped fire burns people, trees, heath, meadow, mountains, islands, fields, forests, and named regions before being tracked down.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23935-24126 confidence: medium

Wainamoinen considers how to bring the fire to Wainola's fireless hearths and snatches it from the Sun-child; it burns Wainamoinen and Ilmarinen, then burns trees, islands, fields, forests, and dry lands.

After Wainamoinen snatches the heavenly fire, it burns human bodies and spreads through trees, heaths, meadows, islands, fields, forests, and dry lands.
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hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 107 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 109 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 113 / VOL. I. 8; lines 6729-6781 confidence: high

Their studies concern “that wisdom which deals with the heavenly bodies and their orderly arrangement.”

Heavenly discoveries are engraved on durable monuments so they will not perish before mankind knows them, in response to a prophecy of destruction by fire and water.
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Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 107 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 109 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 113 / VOL. I. 8; lines 6729-6781 confidence: high

Adam had foretold “an alternate disappearance of all things” by “the force of fire” and by “the strength and mass of water.”

Adam is said to have foretold an alternate disappearance of all things through fire and through water.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIUM OF KINGS 303 / VOL. II. 20 / XXIII / VOL. II. 23; lines 14745-14912 confidence: high

The time is called the World’s old age. God checks crime and error, removes ill by water-flood, fire, or pestilent diseases, recalls the Cosmos to its ancient form, and is praised as Maker and Restorer.

God ends ill by washing it away with water-flood, burning it away with fire, or using pestilent diseases, before restoring the Cosmos.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SACRED SERMON 79 / THE SACRED SERMON 81 / VOL. II. 6 / THE SACRED SERMON 83; lines 3859-3903 confidence: medium

The passage refers to “alternate periods of destruction, by fire and water, and of renewal.”

The passage reports a belief in alternate periods of destruction by fire and water and of renewal.
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japanese

Japanese Fairy Tales THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7364-7483 confidence: medium

The wizard’s fall bursts the mountain; “fire rushed out from the earth,” a pillar upholding the Heavens breaks, and a corner of the sky drops to the earth.

Fire bursts from the mountain, villages are destroyed, fields are burned, river beds fill with lava, and both Heaven and earth are damaged.
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Japanese Fairy Tales THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7364-7483 confidence: high

Kokai's fall against the rocks bursts the mountain, releases fire from the earth, and breaks a pillar upholding the Heavens so that one corner of the sky drops to the earth.

After Kokai dies against Mount Shu, the mountain bursts, fire comes from the earth, and lava and fire destroy villages, fields, and riverbeds.
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Japanese Fairy Tales THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7485-7562 confidence: low

The ambassadors receive an audience with the Majesties of Light and ask why they have secluded themselves from the universe and left the world in darkness.

Mount Shu bursts forth with fire, damaging the roads of Heaven and causing universal darkness while the Sun and Moon withdraw.
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Japanese Fairy Tales THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7485-7562 confidence: medium

The ambassadors ask why the Sun and Moon secluded themselves; the Sun and Moon answer that Mount Shu burst forth with fire and damaged the roads of Heaven, preventing their usual journeys.

The Sun and Moon say Mount Shu burst forth with fire and greatly damaged the roads of Heaven, causing darkness on earth.
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malay

Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217 / CHAP. VI NEGRITOS OF KEDAH 219; lines 12493-12579 confidence: medium

The narrator states that Semang ideas about a big conflagration seem to take the place of the widespread myth of a big flood.

The Semang story uses a major conflagration to explain crisped hair and the loss of clothes and rice-spoons, while a variant also explains curly hair through flight from burning jungle.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217 / CHAP. VI NEGRITOS OF KEDAH 219; lines 12493-12579 confidence: medium

The narrator states that Semang ideas about a big conflagration seem to take the place of the widespread myth of a big flood.

The narrator explicitly says Semang ideas about a big conflagration seem to take the place of the widespread myth of a big flood.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF MALACCA 341 / CHAP. VI SAVAGE MALAYS OF MALACCA 343 / CHAP. VI SA VAGE MALA YS OF MALACCA 345 / SA VAGE MALA YS OF MALACCA 347; lines 18513-18581 confidence: high

God comes down surrounded by an immense whirlwind of flame, ready to consume the universe.

God descends in a whirlwind of flame ready to consume the universe and later sets fire to the earth.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II N / CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185; lines 10849-10937 confidence: medium

The author says allusions to destruction by fire suggest a former myth of universal conflagration from which the ancestors of mankind escaped with difficulty, analogous to the flood tradition.

The author says allusions to fire destruction suggest a universal conflagration from which human ancestors escaped with difficulty.
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slavic

Fairy Tales of the Slav Peasants and Herdsmen THE MAID WITH HAIR OF GOLD / THE MAID WITH HAIR OF GOLD / THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON; lines 1991-2118 confidence: high

At the Sun's abode, Jean asks why the Sun does not warm or light earth by night; the Sun says the world would burn, and says his sister the Moon can answer about the tree and well.

The Sun and Moon state why they do not light or warm the world at all times, linking their limits to prevention of burning and preservation of plant fruitfulness.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH.; lines 2904-3023 confidence: medium

Ivan’s father rejects him because of his brothers’ lies and sends him into exile; after three years the maiden sails to the capital and demands the man who stole the water, threatening to burn and destroy the kingdom.

The maiden arrives by ship demanding the man who stole the water and threatens to burn and destroy the kingdom if the Tsar refuses.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE.; lines 8174-8262 confidence: high

Kurent warns against further quarrel and describes his garden's hundred-leaved rose: its root reaches the earth's bottom and imprisons living fire, whose release would leave a dry desert.

The hundred-leaved rose reaches to the bottom of the earth and its roots imprison living fire, whose release would devastate the world.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE.; lines 8174-8262 confidence: medium

Kurent warns against further quarrel and describes his garden's hundred-leaved rose: its root reaches the earth's bottom and imprisons living fire, whose release would leave a dry desert.

Kurent warns not to uproot or seize the rose's top; doing so would unleash living fire or lightning and thunder, destroy the world, and leave only the rose until a new earth and race appear.
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hopi

The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 11482-11570 confidence: low

The Yayaponchatu are described as having special influence with storms and fire and as being in league with supernatural forces; they ask the chief to choose fire or storm for judgment, and he chooses fire before inviting them to a dance in four days.

Fire is chosen as the element of judgment, sparks are placed on the prayer-offerings, and the song depicts houses enveloped in red cloud and mist.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 11572-11667 confidence: medium

On several nights people gamble in kivas while others notice light, smoke, and a growing fire in the San Francisco Mountains and repeatedly warn them; the warnings are ridiculed or disbelieved.

A growing fire is observed in the San Francisco Mountains, spreads toward Hopi villages, and kills many inhabitants of two villages.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 14936-15014 confidence: high

The chief of Pivanhonkapi asks the Yayaponchatu, who are linked with supernatural forces, to punish his gambling people; he chooses fire, and their dancers distribute prayer-offerings bearing sparks.

The chief asks supernatural allies to punish a gambling community, chooses fire, and a spreading fire burns or suffocates most people.
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oceanic

Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 271 / MYTHS OF ORIGINS AND THE DELUGE 273 / MYTHS OF ORIGINS AND THE DELUGE 275 / MYTHS OF ORIGINS AND THE DELUGE 277; lines 12832-12912 confidence: medium

An unnamed figure starts another blaze, puts the moon in the top of a tall tree, then places the moon high in the sky, kindles a third conflagration, and destroys all his enemies.

The passage includes repeated blazes that destroy enemies and a separate uncontrolled fire that becomes a conflagration.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 39 / THE MAUI CYCLE 45 / THE MAUI CYCLE 47 / PLATE VII; lines 3240-3332 confidence: high

Rain is invoked to extinguish a conflagration threatening to destroy the world; the passage says this is also known in Melanesia and concludes that Melanesian elements appear especially in New Zealand and Chatham Island versions, perhaps also in the Marquesas.

The passage describes rain being invoked to extinguish a conflagration threatening to destroy the world.
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Oceanic Mythology PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39 / THE MAUI CYCLE 45 / THE MAUI CYCLE 47; lines 3111-3237 confidence: high

With the last fire Mafuike sets the world afire. Maui flees the flames and calls rain, snow, and hail; they put out the conflagration and save the world.

Mafuike sets the world afire; flames threaten to consume everything; rain, snow, and hail put out the fire and save the world.
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persian

The Persian Literature, Volume 2, The Gulistan CHAPTER VI / CHAPTER VII / XVIII / CHAPTER VIII; lines 3975-4130 confidence: medium

A reduced foe’s submission may conceal intent to become strong; a weak enemy is likened to a spark that can become a world-consuming flame; the foe should be stopped before stringing the bow.

A weak enemy is compared to a spark that should be quenched before it becomes a flame able to consume a whole world.
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The Shahnama of Firdausi, Vol. I ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI / HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT; lines 8659-8779 confidence: medium

Faridun learns the princes have returned, goes to meet them to test their characters, and changes into a hissing, bellowing dragon with flaming jaws.

The trial-form is a dragon with flaming jaws, later described by Faridun as a loathly dragon that would scorch the world.
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The Shahnama of Firdausi, Vol. II KA1 KAUS 325 / KA1 KAVS 327 / PART V / ARGUMENT; lines 18090-18209 confidence: medium

Afrasiyab finds the country overturned: nobles slaughtered, people enslaved, wealth and horses gone, trees without leafage, and palaces overthrown and burned after the world has been consumed with fire.

The passage describes slaughter, enslavement, leafless trees, the world consumed with fire, settlements and trees burned, and a seven-year rainless sky.
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zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXIX, 6-TO. IIQ / CHAPTER XXIX, II -XXX, 5. 12 1 / CHAPTER XXX, 6-1 I. I 23 / CHAPTER XXX, 12-1 9. I25; lines 8434-8513 confidence: medium

Gogihar falls from a moonbeam to earth; afterward fire and halo melt the metal of Shatvairo in hills and mountains, leaving it on earth like a river.

Fire and halo melt the metal in the mountains; all men pass through the melted metal and become pure, with different experiences for righteous and wicked.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXX, 6-1 I. I 23 / CHAPTER XXX, 12-1 9. I25 / CHAPTER XXX, 20-28. I 27 / CHAPTER XXX, 29-33. I 29; lines 8627-8681 confidence: medium

G6/(ihar burns the serpent in melted metal; hell’s stench and pollution are burned in that metal, and hell becomes pure.

The serpent and hell’s pollution are burned in melted metal, and hell becomes pure.
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The Zend-Avesta, Part I: The Vendidad FARGARD I. / FARGARD I. / IO VENDIDAD. / FARGARD II. I I; lines 5450-5542 confidence: high

Introductory note: later Mazdean cosmology made the world end by fire, and the Var of Yima became 'a sort of Noah's ark.'

The introductory note states that in definitive Mazdean cosmology the world was made to end by fire.
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celtic

Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2410-2508 confidence: medium

Balor has his eyelid lifted to see Lugh; Lugh casts a red spear through Balor's eye, which falls toward the Fomor, kills three times nine who look at it, and is said to have been able to burn Ireland in one flash; Lugh then beheads Balor.

Lugh disables Balor's eye, which kills those who look at it and is said to have been capable of burning all Ireland in one flash, then kills Balor.
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Gods and Fighting Men CHAPTER VII. THE FIRST FIGHTERS / CHAPTER VIII. THE KING OF ULSTER'S SON / CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS; lines 7920-7956 confidence: medium

Caisel of the Feathers, King of Lochlann, comes to the strand with a Fomor-smith-made shield with red flames that would keep blazing under the sea and prevent men from nearing him.

Caisel's shield emits red flames that cannot be quenched even under the sea and that burn through men and spread by contact.
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christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 10896-10980 confidence: medium

By hospitality and goodliness Lot is saved out of Sodom while the surrounding country is destroyed by fire and brimstone.

Sodom’s surrounding country is destroyed by fire and brimstone, and the passage explains this as punishment or correction for disobedience.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete VISION I. / VISION II. / VISION III. / VISION IV.; lines 20543-20767 confidence: high

The virgin interprets the four colors: black is the present world; fiery and bloody is destruction of this age by fire and blood; gold is the escaped and tested; white is the coming world of the pure elect.

The fiery and bloody color on the beast's head is interpreted as meaning that the age must be destroyed by fire and blood.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XV / THE MARRIAGE OF THE SISTERS / CANTO XVI / THE VOYAGE OF THE KALEVIDE; lines 3420-3522 confidence: medium

The maiden's father answers that the way to the world's end is a vain quest, the sea has no end, former questers died on Fire Island, and the raven had directed them toward Põrgu; he offers to guide them home.

Earlier questers are said to have died on Fire Island, and the island is described with pillars of flame, smoke, boiling water, and lava.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 16486-16740 confidence: high

Ragnarök is defined as the Scandinavian end of the world, when evil powers break loose and fight the gods; the earth is destroyed by fire and water and regenerated.

Ragnarök is described as ending the world through conflict and destruction by fire and water, after which the earth is regenerated.
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gnostic

Fragments of a Faith Forgotten THE PISTIS SOPHIA. 497 / THE PISTIS SOPHIA. 499 / THE PISTIS SOPHIA. 501 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 25038-25089 confidence: high

After the time of the perfect souls is fulfilled, no one shall enter or come forth before the speaker sets fire to the world to purify the aeons, veils, firmaments, the whole world, and remaining matters, with humankind still upon it.

The speaker announces that he will set fire to the world to purify aeons, veils, firmaments, the whole world, and remaining matters.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8619-8692 confidence: medium

The Saviour links the completion of the perfect souls and the First Mystery with a future moment before he puts forth fire into the world to purify the Aeons, veils, firmaments, earth, matter, and mankind.

The Saviour says he will put forth fire into the world to purify Aeons, veils, firmaments, earth, matter, and mankind.
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greek roman

Myths and Legends of Ancient Greece and Rome CERES. / APHRODITE (VENUS). / VENUS. / HELIOS (SOL).; lines 2071-2157 confidence: high

The fiery horses become unmanageable, leave their track, threaten heaven and earth, and cause fires and dried waters; the scorched earth calls on Zeus, who strikes Phaethon with a thunderbolt and stops the steeds.

The sun horses leave their accustomed path, threaten heaven and earth, ignite mountains and forests, dry waters, and bring a general conflagration near.
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Myths and Legends of Ancient Greece and Rome CERES. / APHRODITE (VENUS). / VENUS. / HELIOS (SOL).; lines 2071-2157 confidence: high

The fiery horses run out of control, threatening heaven and earth; Phaethon drops the reins, mountains and forests burn, and waters dry up.

The uncontrolled solar chariot threatens heaven, burns mountains and forests, dries waters, and nearly produces a general conflagration.
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inca

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 Pucara, fire came down from heaven, destroyed many people, and those fleeing were turned into stones.

At Pucara, fire comes down from heaven and destroys a great part of the people.
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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

People are said to have been turned into stones for disobedience by command of the Creator; at Pucara, fire from heaven destroys many people and fleeing people are turned into stones.

People are said to be turned to stone for disobedience by command of the Creator, and fire from heaven destroys many people at Pucara.
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jain

Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XIV. 61 / LECTURE XIV. 63 / LECTURE XIV. 65 / LECTURE XIV. 67; lines 5466-5568 confidence: medium

The queen compares attached people to animals in a burning forest and says fools do not perceive the world as consumed by the fire of love and hatred.

The queen says people attached to pleasure do not perceive that the world is consumed by the fire of love and hatred, after comparing beings to animals in a forest conflagration.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XVIII. 85 / LECTURE XVIII. 87 / LECTURE XIX, 89 / LECTURE XIX. 91; lines 6676-6775 confidence: low

“the whole world is on fire, as it were, by old age and death, I shall save my Self, if you will permit me.”

The speaker likens the whole world to being on fire through old age and death.
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jewish christian

Deuteronomy Chapter 29 / Chapter 30 / Chapter 31 / Chapter 32; lines 1898-1988 confidence: medium

Yahweh’s anger kindles fire to lowest Sheol, devours earth’s increase, sets mountain foundations on fire, heaps evils, spends arrows, and sends hunger, heat, destruction, animals’ teeth, and viper venom.

Yahweh’s anger is figured as fire burning to lowest Sheol, devouring the earth’s increase, and igniting mountain foundations.
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Genesis Footnotes / Chapter 18 / Footnotes / Chapter 19; lines 1084-1164 confidence: medium

"Yahweh rained on Sodom and on Gomorrah sulfur and fire" and overthrew the cities, the plain, inhabitants, and what grew on the ground.

Sodom and Gomorrah are destroyed when Yahweh rains sulfur and fire from the sky; Abraham later sees smoke rising like a furnace.
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maori

Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43; lines 1767-1896 confidence: medium

The last toenail becomes fire, the place catches fire, Maui flees, changes into a fleet-winged eagle, plunges into water that is nearly boiling, and forests, earth, and sea catch fire.

The fire spreads to the place, forests, earth, and sea, nearly killing Maui, before ancestral rain quenches it.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER IX, / KUI, TUTU-MAI-AO, AND TUREHU. / FIEST OCCUPANTS OF SOUTH ISLAND. 189 / MOA-BIKD, HOW EXTERMINATED. 191; lines 9049-9137 confidence: medium

In Te-rapu-wai times, the country around Invercargill is said to have been submerged, Canterbury and Otago forests destroyed by fire, and the moa exterminated.

The passage groups submergence near Invercargill, forest destruction by fire in Canterbury and Otago, and moa extermination in the time of Te-rapu-wai.
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native american southeast

Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23542-23634 confidence: medium

The Ice Man story is interpreted as possibly related to a burning coal mine extinguished by rain; other cited material mentions part of the world burned, land washed in from mountains, and a lightning-kindled peat bog near Fort Caroline.

The Ice Man note cites a statement that part of the world was burned and that other land was formed by washing in from the mountains.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 15469-15578 confidence: high

A fire in a poplar tree burns into its roots and enlarges a hole in the ground; people fear it will burn the whole world and cannot put it out.

People fear the root fire will burn the whole world, and the Ice Man's northern storm extinguishes it.
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shan

Shans at Home, With Two Chapters on Shan History and Literature DESIGN FROM COVERLET FOR BED. / DESIGN OF PART OF A BED COVER. / KACHIN MARRIED WOMAN. / KACHIN BAG.; lines 8298-8421 confidence: high

The Shans are reported to believe the present world is incalculably old; before it was created another world existed with people, animals, birds, fish, rivers, seas, and initially one sun; later a second sun made vegetation gold-colored.

A former world is destroyed after a second, third, and fourth sun appear; the heat kills beasts, men, then women, leaving no creature alive.
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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

A remaining enormous fish dies in the boiling sea; its fat catches fire, and the resulting flame consumes the world, with versions mentioning seven or nine suns and no solid part remaining.

The passage describes a world consumed by flame from the burst fish's burning fat and later states that the present world will be destroyed by fire and renewed.
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arthurian

The High History of the Holy Graal BRANCH XXXV. / TITLE I. / VIII. / XIII.; lines 16414-16523 confidence: high

Perceval sees a castle burning near a hermitage by the sea. The hermit says Joseus, son of King Pelles, slew his mother there; the castle has burned since, and fire from it and one other castle will burn up the world.

The hermit says the castle has burned since Joseus slew his mother there and that fire from this castle and another will burn up the world.
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celtic welsh

The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4312-4396 confidence: medium

The herdsman burns “all the dead trees and bushes in the plain” with his breath down to the ground.

The herdsman guarding the flock burns dead trees and bushes in the plain with his breath.
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confucian

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 III. The Songs of the Five Sons. / PART III. / BOOK IV. THE PUNITIVE EXPEDITION OF YIN. / Book IV. The Punitive Expedition of Yin.; lines 4069-4173 confidence: low

“When the fire blazes over the ridge of Khwan, gems and stones are burned together.”

The speech uses a fire over Khwan’s ridge burning gems and stones together as a warning image before discussing the scope of punishment.
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daoist

Chuang Tzu: Mystic, Moralist, and Social Reformer HERBERT A. GILES / CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466; lines 317-431 confidence: low

Two centuries before the Christian era, an attempt was made to destroy most Chinese literature so history could begin anew from the First Emperor; the Burning of the Books gave later Han scholars opportunity for forgery.

The passage describes an attempted destruction of nearly all Chinese literature called the Burning of the Books and a holocaust, aimed at making history begin anew.
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egyptian

The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15174-15283 confidence: medium

At Hagar el-Ghorâb, graffiti of the Twelfth Dynasty are said to show a chapel of the living serpent; a native account describes the rock as haunted by a huge serpent that appears at night and destroys with fire from its eyes.

A local report describes a monstrous serpent that appears at night and destroys victims with fire blazing from its eyes.
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ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A PLAN / E 2 67 / F 2 83 / PLATE XIII; lines 7308-7413 confidence: medium

God is said to have sworn not to abrogate winter and summer, seed time and harvest, fruit and work, sun and moon, or destroy heaven and earth by flood or fire while Zion is on earth; the speaker then says removal of the Tabernacle would destroy heaven, earth, and all God’s work.

The passage says God will not destroy heaven and earth by flood or fire, yet also says removal of the Tabernacle of the Covenant would bring destruction of heaven, earth, and all God’s work.
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ganda

The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / II BIRTH, INFANCY, AND PUBERTY 63 / II BIRTH, INFANCY, AND PUBERTY 65; lines 3664-3751 confidence: medium

Nalongo must not go out by day without covering her head; explanations include preventing male sight or preventing her from looking at the sun, for it was believed that then "the earth would be burnt up."

One stated explanation for Nalongo's head covering is that she must not gaze on the sun, because if she did the earth would be burnt up.
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hawaiian

Hawaiian Folk Tales: A Collection of Native Legends T. G. T. / CONTENTS / ILLUSTRATIONS / LEGENDS RESEMBLING OLD TESTAMENT HISTORY; lines 306-378 confidence: high

In the Wela-ahi-lani legend, Kane destroys the world by fire because of the wickedness of the people, then organizes it as it now is and creates a first man and woman with Ku and Lono; the man is Wela-ahi-lani and the woman Owe.

Kane destroys the world by fire on account of wickedness, then reorganizes the world and creates the first man and woman again.
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jewish pseudepigrapha

The Book of Enoch CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.) / THE CONCLUDING SECTION OF THE BOOK. (XCII-CV.); lines 4983-5111 confidence: medium

Sinners are warned with woe for their words and deeds and told they will burn in blazing flames worse than fire.

Sinners are warned that they will burn in blazing flames and later are threatened with grievous fire on the day of judgment.
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mangaian

Myths and Songs from the South Pacific FINALE. / BY TIKI (1820), IN FULL CHORUS. / THE FIRE-GOD'S SECRET. / THE FIRE-GOD'S SONG.; lines 3137-3255 confidence: high

The fire secret is secured; Maui burns his fallen adversary's abode, and the nether-world flames consume the fire-god and his possessions while rocks crack from the heat.

The nether-world is set in flames, the fire consumes Mauike and his possessions, rocks split from heat, and the flames threaten to destroy Mangaia until extinguished.
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mongol

The Mongols - A History CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX / CHAPTER X; lines 7622-7717 confidence: low

A Mongol division marches on Bitlis; people flee to mountains or the citadel, the city is set on fire and burned, Balri is stormed and its inhabitants slaughtered, and Andjish meets similar destruction.

The Mongols burn Bitlis and are said to take fire and sword to all places while committing severe atrocities.
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nahua maya inca

The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 1894-1993 confidence: high

Aztec theology postulated eternity divided into aeons, each depending on the duration of a separate sun.

Aztec cosmology is described as a sequence of suns or epochs, each ending in flood, famine, tempest, or fire.
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native american great lakes

Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5810-5885 confidence: medium

The chief lists bundle contents: egg and powder for setting fire to the earth, a bow, arrow image, scabbard, birds, red paint for war, victory over enemies, and slain enemies as food for the chief and bundle.

The egg and powder in the war bundle are said to enable Watakwuna to set fire to the earth at his desire.
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romanian

Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1520-1623 confidence: low

After leaving the Woodpecker Fairy's kingdom, the prince reaches a meadow partly blooming and partly scorched. The horse explains this is the Scorpion Witch's domain; she is the Woodpecker Fairy's sister, also cursed into monstrous form, hostile to her sister, able to spit fire and pitch, and has three heads.

The Scorpion Witch has three heads, scorches grass, and approaches while spitting fire; her anger is linked to burning a meadow area.
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siberian

Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia / INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1; lines 477-564 confidence: low

The young man catches horses at night, ties burning willow brooms to their tails, releases them, and the people leave the house fearing the country is aflame and perhaps spirits are responsible.

The people believe the country around them is aflame and fear the fire will be their end, though the cause is the young man's staged horse-tail fires.
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