Motif
Cosmic Egg
cosmic_egg
A motif of the Cosmic Origin and Creation family. Every row below is a tagged passage; each rests on a quote in its source text.
137 occurrences
23 traditions
hindu (46) · egyptian (19) · oceanic (13) · hermetic (11) · inca (8) · gnostic (7) · finnish karelian (4) · sufi (4) · germanic (3) · nahua maya inca (3) · sikh (3) · celtic (2) · estonian (2) · finnic (2) · tibetan buddhist (2) · australian aboriginal (1) · hausa (1) · jain (1) · norse (1) · shinto (1) · slavic (1) · vietnamese (1) · yoruba (1)
hindu
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The Hymns of the Rigveda, Complete 2 Volumes ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557; lines 78835-78991 confidence: medium
Hiranyagarbha rises 'in the beginning' as 'Only Lord' of created beings, upholds earth and heaven, gives breath and vigour, has commands acknowledged by the gods, and is lord of death, men, and cattle.
Hiranyagarbha is glossed as gold-germ and described as arising in the beginning as only lord; later the waters contain a universal germ.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 5. / ADHYAYA 7, / ARANYAKA III / ADHYAYA 1.; lines 100101-100166 confidence: medium
The passage states that every man is egg-like and that there are two halves.
The passage describes every man as egg-like and divides that form into two halves associated with earth and heaven.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 74314-74478 confidence: medium
The hymn asks what primeval germ existed before earth, heaven, Asuras, and Gods; the waters receive that germ, the Gods are gathered in it, and it rests on the Unborn's navel as the One in which all things exist.
A germ earlier than earth, heaven, Asuras, and Gods is received by the waters, with the Gods gathered in it.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 75720-75861 confidence: medium
Viraj is said to have come, in the form of the mundane egg, from Adi-Purusha, who entered and animated the egg; Viraj may alternatively be Purusha's female counterpart as Aditi of Daksha in X.72.4-5.
Commentary states that Viraj came in the form of the mundane egg from Adi-Purusha, who entered and animated the egg.
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The Hymns of the Rigveda, Complete 2 Volumes KEITH LP / See Aranyaka, I, 4, 2. / KEITH Q / ADHYAYA 4,; lines 99291-99380 confidence: low
The self decides to create guardians of the worlds, forms a person by taking him from the waters, broods over him, and the mouth bursts forth like an egg.
The mouth of the brooded person is said to burst forth as an egg does.
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The Laws of Manu (Sacred Books of the East, Vol. 25) B 2 / LAWS OF MANU. / I, 10. THE CREATION. 5 / LAWS OF MANU.; lines 7001-7112 confidence: high
"The divine one resided in that egg during a whole year" and then "divided it into two halves" by thought alone.
The divine one resides in an egg, divides it into two halves, and from those halves forms heaven, earth, and other cosmic regions.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / B 2 / LAWS OF MANU. / I, 10. THE CREATION. 5; lines 6952-6998 confidence: high
The seed becomes a golden egg, brilliant like the sun; in that egg he is born as Brahman, the progenitor of the whole world.
The seed placed in the waters becomes a golden egg, and Brahman, the world progenitor, is born within it.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / INDEX. / LAWS OF MANU. / XII, 46.; lines 42798-42844 confidence: high
“Egg, mundane”
The index explicitly lists “Egg, mundane” with references to a creation passage.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCXI / SECTION CCCXII / SECTION CCCXIII / FOOTNOTES; lines 57369-57498 confidence: medium
Kshetra is explained through elements and faculties including earth and water; Hari is glossed as the developed seed that expands into the universe.
Hari is glossed as a seed expanding into the universe, and a later note identifies a mundane egg.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 TRANSLATOR'S PREFACE / THE MAHABHARATA / ADI PARVA / SECTION I; lines 278-375 confidence: high
“there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings”
The passage says a mighty egg called Mahadivya arises as the primal cause and seed of created beings, and that Brahma and subsequent beings come from it.
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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 points to a beautiful blazing egg lying in the waters, present from the beginning of creation, unmoving and unburst, with unknown birth, nature, father, and mother.
The passage describes an egg lying in the waters from the beginning of creation, unmoving and unburst, with unknown parentage and nature.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCIX / SECTION CCCX / SECTION CCCXI / SECTION CCCXII; lines 57470-57518 confidence: high
"He then creates Brahman who springs from a golden egg."
Brahman springs from a golden egg, remains within it for a year, emerges, and creates Earth and Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 69444-69546 confidence: high
Expressions applied to the Supreme Soul include being vaster than the firmament, made of gold, born of the egg, within the egg, equipped with many feathers, having two wings, and rendered effulgent by rays of light.
The Supreme Soul is said to be born of the egg, within the egg, associated with the universe, and apprehended in the heart.
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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: low
Earth, Water, Light, Wind, and Space are five primal elements divided and mingled in unequal proportions to form substances.
Five primal elements are divided and mingled to form the substances of the universe.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62443-62526 confidence: medium
Vudha curses Aditi with womb-pain when Vivaswat is born in egg form; Vivaswat emerges from Aditi and is called Martanda.
Vudha's curse links Aditi's womb-pain to Vivaswat's second birth in the form of an egg, after which he is called Martanda.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLV / SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII; lines 63313-63396 confidence: medium
Brahma says he has sprung through the Lord's grace and describes births from the Lord's mind, eyes, speech, ears, nose, an egg, and within a lotus; he says that at each Creation he is born as the Lord's son.
Brahma states that his sixth birth through the Lord was from an egg.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX; lines 63583-63659 confidence: high
In a later birth of Brahma from an egg that sprang from Hari, the cult issues again from Narayana’s mouth, is received by Brahma, passes through the Varhishadas, Jeshthya, and Avikampana, and disappears again.
One birth of Brahma is explicitly described as derived from an egg that sprang from Hari.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVI / SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX; lines 61115-61197 confidence: high
The addressee is said to dwell in all Jivas, live in every heart and sense, live in the Vedas, "float on the ocean-water," and lie on "the lotus (the image of the egg whence the universe has sprung)."
The addressee is said to lie on the lotus, explicitly glossed as the image of the egg from which the universe has sprung, and is also called the origin of the universe.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXII / SECTION CCLXXXIII / SECTION CCLXXXIV / SECTION CCLXXXV; lines 53730-53813 confidence: high
The deity is called Chanda and Kunda, the universal egg and bearer of the universal egg, bearer of an ascetic stick, omnipresent in ears, upward-haired and upward-toothed, white, red, tawny, and blue-throated.
The addressed deity is explicitly called the universal egg and the bearer of the universal egg.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXII / SECTION CCLXXXIII / SECTION CCLXXXIV / SECTION CCLXXXV; lines 53981-54064 confidence: high
The deity has lotus features, dwells among lotuses, bears an ascetic staff, has the three Vedas for three eyes, destroys the universe-egg, drinks poison, fire, Soma, nectar, and milk, and protects from poison and death.
The passage explicitly calls the deity the destroyer of the egg from which the universe springs.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLII / SECTION CCXLIII / SECTION CCXLIV / SECTION CCXLV; lines 49264-49310 confidence: medium
A foremost being within the soul is described as not attached to earth, immeasurable in the firmament, golden, born of and residing within an egg, feathered, two-winged, and radiant.
A foremost being is described as golden, born of an egg, residing within the egg, winged like a bird, and radiant with many rays.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CL / SECTION CLI / SECTION CLII / SECTION CLIII; lines 22399-22454 confidence: high
Some are said to claim Brahman was born from an Egg; from the burst Egg came mountains, directions, waters, earth, and heavens.
The passage reports a view that Brahman was born from an Egg and that cosmic elements sprang from it, then argues that Brahman is unborn and that there is no Egg.
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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 24197-24309 confidence: high
Mahadeva first filled Space with his energy, created the primeval egg, and placed Brahma within it; Mahadeva is represented as Supreme Brahman and as the source of creative power behind Brahma, Vishnu, and Rudra.
Mahadeva fills Space with creative energy, creates the primeval egg, and places Brahma within it.
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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 24430-24542 confidence: high
Suvarna-retas is explained as creation of water followed by seed cast into it becoming a golden egg; the note also says Mahadeva may mean Agni or fire because gold represents Agni's seed.
The passage describes water created first, seed cast into it, and that seed becoming a golden egg.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21430-21514 confidence: high
"owns the primeval golden egg as his abdomen"; "everything proceeds"
The passage states that the praised figure owns the primeval golden egg as his abdomen, from which everything proceeds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2225-2308 confidence: high
Siva is said to have first created Brahma, filled Space with energy, evoked the primeval egg, and created Fire, Water, Wind, Earth, Space, Mind, Mahat, understanding, consciousness or ego, tanmatras, and senses.
Siva is said to have filled Space with energy and evoked the primeval egg into existence.
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The Markandeya Purana Canto 0 / CANTO C. / Canto CI. / Canto Oil.; lines 30336-30426 confidence: high
“when that egg split open... out of the anterior mouth of Brahmd... came forth first the Rid hymns,” described as China-rose-like, glorious, disconnected, separated, and associated with passion.
The passage explicitly says an egg split open before the Rig hymns came forth from Brahma's mouth.
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The Markandeya Purana CANTO C. / Canto 0 / CANTO C. / Canto CI.; lines 30175-30333 confidence: high
The world is “destitute of light” and “enveloped with darkness”; “a single huge egg came into existence.”
Creation is narrated through a dark primordial setting, the appearance of a single huge egg, its splitting, and Brahma's presence within it as creator.
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The Markandeya Purana Canto CI. / Canto Oil. / THE MERITS AND OLORT OF THE VEDAS. / Canto CIII.; lines 30508-30602 confidence: high
“the egg was being heated by his glory above and beneath” and Brahma is “desirous of creating.”
The passage places an egg at the beginning of creation and describes it being heated by the Sun’s glory.
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The Markandeya Purana CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII.; lines 24940-25101 confidence: medium
The gods and devarshis praise the Sun as Vedic, luminous, knowledge-bearing, universal, maker of day and night, and life-giving through rays; the hymn also mentions the egg of Brahma turning with the Sun.
The hymn identifies the Sun with Vedic forms, knowledge, pure light, the universal cause, and the movement of the egg of Brahma.
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The Markandeya Purana CANTO XLIII. / CANTO XLIV. / CANTO XLIY. / Canto XLY.; lines 11863-11899 confidence: high
"Mahat and the other principles produced an egg"; it was animated by Brahma and contained the universe, gods, demons, and mankind.
The passage says Mahat and the other principles produce an egg, animated by Brahma, containing the universe, gods, demons, and mankind.
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The Markandeya Purana CANTO XLT, / THE EHOCEBS OF CREATION DESCRIBED. / CANTO XLV. / THE PRODUCTION OF THE MUNDANE EGG.; lines 12179-12228 confidence: high
The Soul increases inside the egg sprung from Prakriti, takes the name Brahma, and Brahma is described as the first corporeal being, Purusha, and original maker of created beings.
The passage centers on a mundane egg sprung from Prakriti that contains the three worlds, cosmic geography, beings, and luminous worlds, and is surrounded by layered coverings.
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The Markandeya Purana CANTO XLV. / THE PRODUCTION OF THE MUNDANE EGG. / CANTO XLVT. / Canto XL VI.; lines 12231-12274 confidence: high
Krauslituki addresses the teacher, recalls the genesis of the egg and Brahma’s birth within it, and asks about the state after Time has destroyed everything at the end of universal dissolution.
The speaker explicitly recalls the genesis of the egg and Brahma’s birth within Brahma’s egg.
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The Markandeya Purana For read isWa-iabM with the Bombay edition. / C'ANDIKA CHVES THE QODS A WON. / Canto XCII. / CANTO XCII.; lines 28507-28614 confidence: medium
The whole egg of Brahma is pervaded by the goddess, who is Mahakali at Mahakala, has the nature of the Great Destroying Goddess, is Maha-mari at the fated time, is creation, unborn, eternal, and gives stability to created beings.
The whole egg of Brahma is described as pervaded by the goddess, who is also named as destroyer, pestilence, creation, unborn, eternal, and stabilizer of beings.
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The Markandeya Purana THE PRODUCTION OF THE MUNDANE EGG. / CANTO XLVT. / Canto XL VI. / Prakyiti. t Prakyita. J Purusha. § Paresa.; lines 12276-12339 confidence: high
“When Pradhana is agitated, the god Brahma is born and is contained within the cavity of the egg”; he is also described as agitator, husband of Nature, and existing with contraction and expansion.
The passage says that when Pradhana is agitated, Brahma is born and contained within the cavity of the egg.
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The Markandeya Purana THK ANTIQUITY OF THIS PURANA. / CANTO XLT, / THE EHOCEBS OF CREATION DESCRIBED. / CANTO XLV.; lines 12117-12176 confidence: high
By governance of the Soul and favour of the Imperceptible, Mahat and other principles cause an egg to come into existence.
The passage says Mahat and other principles cause an egg to come into existence, and that the egg grows like a bubble and lies on water.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 7333-7457 confidence: high
Aditya, the sun, is identified as Brahman; the beginning is described as non-existent, becoming existent, growing, turning into an egg, lying for a year, and breaking into silver and golden halves.
The passage says the existent grows into an egg, the egg lies for a year, breaks into silver and golden halves, forms world-parts, and gives birth to Aditya.
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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 15158-15283 confidence: medium
The Self is called by many divine and cosmic names and is described as the Sun hidden by a thousand-eyed golden egg, as one fire by another.
The Self or Sun is described as hidden by a thousand-eyed golden egg.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 16148-16294 confidence: medium
A quoted section says Agnihotra is for one who longs for heaven; other sacrifices win the kingdoms of Yama, Soma, Surya, Indra, and the world of Prajapati. It also compares the Self and bright Sun to a lamp burning while oil remains, saying they remain while the world egg and its indweller hold together.
The Self and bright Sun are said to remain as long as the egg of the world and its indweller hold together.
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Thirty Minor Upanishads ADHYATMA-UPAN1SHAD 57 / ADHYATIIA-UPANISHAP 59 / SUBALA-UPANISHAD / KHANDA I; lines 3085-3141 confidence: high
It becomes an egg for one divine year, splits into two, becomes earth below and akas above, and has the infinite Purusha in the midst with myriads of heads, eyes, feet, and hands.
The totality becomes an egg, remains for one divine year, and splits into two, producing earth below and akas above with Purusha in the midst.
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Thirty Minor Upanishads ADHYAYA II / MUKTIKOPAN1SHAD OP S'UKLA-YAJUEVEDA 7 / KRSHNA-YAJURVEDA / S'UKLA-YAJURVEDA; lines 1324-1354 confidence: high
"It is the Chaitanya that appears, through the aspects of Karma and Jnana, as this vast mundane egg composed of Mahat, Ahankara and the five elements, earth, water, fire, Vayu and Akas'"
Brahman is defined as Chaitanya appearing as a vast mundane egg composed of Mahat, Ahankara, and the five elements.
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Thirty Minor Upanishads ATMABODHA'-UPANISHAP / RGVEDA / KRSHNA-YAJURVEDA / PAINGALA-UPANISHA D1; lines 2348-2455 confidence: high
Isvara, wishing to create, converts subtle elements into gross ones by division and fivefold mixture, evolving many Brahmandas, fourteen worlds for each sphere, and spherical gross bodies suited to the worlds.
The creation account explicitly names many Brahmandas and glosses Brahmanda as Brahma's egg or macrocosm.
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Thirty Minor Upanishads CHAPTER II / YOGAKUNDALI-UPANISHAD 267 / CHAPTER III / YOGAKUNDALI-UPANISHAD 271; lines 11890-11971 confidence: high
The human and cosmic triads, the egg of the universe, the egg of man, and the seven worlds are absorbed in Pratyagatma; the egg, heated by the fire of jnana, is absorbed into Paramatma and becomes one with Parabrahman. The note says man appears as an egg just as the universe does.
The passage names the egg of the universe and the egg of man, and its note states that man appears as an egg just as the universe does.
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Thirty Minor Upanishads RGVEDA / KRSHNA-YAJURVEDA / PAINGALA-UPANISHA D1 / APHYAYA III; lines 2605-2682 confidence: high
Isvara produces involution in the elements, draws Brahma's egg and worlds into their cause, dissolves organs and elemental things, and causes a sequence of elemental and subtle mergings ending in Purusha and Paramatma.
The passage explicitly mentions Brahma's egg and its worlds being drawn into their cause during cosmic involution.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. X, 121. 5 / NOTES, X, I21; 3. 7 / NOTES. X, I21, 6. 9 / IO VEDIC HYMNS.; lines 6727-6779 confidence: low
The note quotes an Atharvaveda verse in which the waters in the beginning produce a young, bring forth an embryo, and the embryo has a golden covering while being born; the note adds that sunrise serves here as elsewhere as an image of creation.
The cited parallel describes an embryo brought forth by waters and having a golden covering when born.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) PREFACE TO THE FIRST EDITION. CXXV / F. MAX MULLER. / VEDIC. EY AEN S. / NOTES. X, 121. 5; lines 6450-6565 confidence: high
The note says Hirazyagarbha means the golden embryo, germ, or child, or born of a golden womb; it was likely an attempt at naming the sun; later the golden child was identified as Prajapati, lord of creation, dwelling in the golden egg, and Hirazyagarbha became a name of Prajapati.
The note glosses Hirazyagarbha as a golden embryo or child and says the golden child was Prajapati dwelling in the golden egg.
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egyptian
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9; lines 283-390 confidence: high
Creation variants say Ptah shaped an egg from which the Sun-god issued; a lotus grew from the water and concealed the youthful Sun-god; or the Sun-god appeared on the pyramidal Ben-stone in the Phoenix-hall as a Phoenix.
One temple tradition says Ptah shaped an egg out of which the Sun-god issued.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 754-846 confidence: high
The next act of creation is the formation of a germ or egg from which Rā, the Sun-god, springs, embodying divine power in shining form.
A germ or egg is formed, and Rā springs from it with the almighty power of the divine spirit embodied in his shining form.
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Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2213-2293 confidence: high
Seb is son of Shu, hereditary chief and father of Osiris, Isis, Set, and Nephthys; he is earth god, later a god of the dead, and in one legend a goose or Great Cackler linked to the primeval egg.
Seb as the Great Cackler is linked to the primeval egg from which the world came into being.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 6368-6408 confidence: medium
Ormazd makes six good gods, adorns heaven with stars, makes the Sun guard the other stars, creates twenty-four gods and places them in an egg; Ahriman creates contrary divine groups, bores into the egg shell, and good and evil become mixed.
Ormazd places twenty-four gods in an egg, and Ahriman bores through the shell and enters, after which good and evil become mixed.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ANIMAL WORSHIP NOT TOTEMISM 29 / THE GODDESS NIT 31 / KING UNAS AS A GOD 33 / KING UNAS AS A GOD 35; lines 1516-1592 confidence: high
Having risen in heaven, Unas sits with his back toward Seb, the earth-god represented by a mythological goose that laid the great cosmic egg.
Seb is represented by a mythological goose said to have laid the great cosmic egg.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HARPOCRATES 497 / MISCELLANEOUS HORUS GODS 499 / CHAPTER XVI / PTAH THE ARTIFICER 501; lines 24002-24034 confidence: medium
Quoted titles call Ptah a great primeval god connected with beginnings, creator of the egg or eggs of the Sun and Moon, creator of his own image and body, establisher of Maat in the two lands, disk of heaven, and illuminer with the fire of his two eyes.
One quoted title identifies Ptah as creator of the egg or eggs of the Sun and Moon.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I KEKUI AND KEKUIT 285 / THE FIRST EIGHT GODS 287 / LAKHMU AND LAKHAMU 289 / THE PRIMEVAL SPIRIT 291; lines 12243-12325 confidence: low
Brugsch's view is reported: the primeval spirit desired creative activity, awakened the world by its word, formed an egg from the primeval waters, and from it issued daylight/Ra; the divine spirit appeared in the Rising Sun.
Brugsch's reported account says the first creative act formed an egg from the primeval waters, from which issued the light of day, identified as Ra.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AMEN-HETEP IV. 83 / CHAPTER V / TEM, SHU, TEFNUT 87 / SHU AND TEFNUT 89; lines 4734-4845 confidence: high
Opening quotation calls a deity the One God who formed himself into two gods, created the Egg, and produced the Twin-Gods; the discussion connects Shu and Tefnut with Hu and Sa arising from drops of blood from Ra's phallus and joining the train of Ra and Temu.
The quoted address says the One God created the Egg.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HENEN-SU 63 / HAT-MEHIT 65 / KHNEMU-SHU 67 / ATEN WORSHIP 69; lines 3830-3874 confidence: medium
The speaker seeks to behold Aten daily and addresses Ra as “thou who art in thine Egg, who shinest from thy Aten.”
Ra is addressed as being in his Egg and shining from his Aten.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 25659-25840 confidence: low
“Egg ... Egg of Seb ... Egg, the Great”
The index groups several egg-related headwords, including Egg, Egg of Seb, and the Great Egg.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 30824-31021 confidence: low
“Sun-Egg”; “Sunrise, Mountain of”; “Sunset, Mountain of.”
The index includes an entry labeled “Sun-Egg.”
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB AND NUT / NUT 105 / NUT 107 / NUT 109; lines 5788-5927 confidence: medium
Nut's favour gives the deceased power to rise in a renewed body as Ra rose from the Egg produced by Seb and Nut, to journey with the Sun-god from sunrise to sunset, and to pass safely through the Tuat.
Ra is said to have risen from the Egg produced by Seb and Nut; this is used as an analogy for the deceased rising in a renewed body.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB AND NUT / SEB AND NUT / NUT 105 / NUT 107; lines 5690-5785 confidence: high
Short excerpt: “Hail, thou sycamore of the goddess Nut! Grant thou to me of the water and of the air … I watch and guard the egg of the Great Cackler.”
The passage identifies the egg guarded by the speaker as the egg from which the Sun sprang and associates it with Seb and Nut.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHU 91 / SHU 93 / SEB, THE ERPA OF THE GODS / SEB 95; lines 5029-5129 confidence: high
The passage says Seb's chief seat was at Heliopolis, where Seb and Nut produced the Great Egg from which the Sun-god sprang as a phoenix; Seb is therefore called the Great Cackler.
Seb and Nut produce the Great Egg at Heliopolis, and the Sun-god springs from it in phoenix form.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHU 91 / SHU 93 / SEB, THE ERPA OF THE GODS / SEB 95; lines 5029-5129 confidence: medium
A Book of the Dead passage addresses Tern, mentions the throne at Hermopolis, and says the speaker watches the Egg of the Great Cackler or is the Egg, germinating, living, and breathing as it does.
The Book of the Dead speaker watches or becomes the Egg and says he germinates, lives, and breathes as it does.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS / SORROWS OF ISIS / AAAAAA AAMM / I I I; lines 13289-13468 confidence: medium
"Ra-mer, the Egg of the Goose cometh forth from the sycamore."
The passage states that Ra-mer, the Egg of the Goose, comes forth from the sycamore.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE NILE GOD / I I / UATCH-URA AND MAUIT 47 / MAUIT; lines 2840-2961 confidence: high
Khnemu was the “builder” of gods and men; he “made the first egg from which sprang the sun,” made the gods, fashioned the first man on a potter’s wheel, and maintained life.
The passage says Khnemu made the first egg from which sprang the sun.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3478-3566 confidence: high
The passage lists Seb as earth, Nut as sky, and Nu as primeval deep; Seb is father of Osiris, linked with the goose, and “The goose became the mother of the egg out of which the universe was born.”
The goose associated with Seb becomes the mother of the egg from which the universe was born.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3722-3813 confidence: medium
Ptaḥ, Memphis creator, is a potter; Porphyry reports an egg from Kneph’s mouth; the author links Ptaḥ’s name to opening the mouth of a mummy or statue to receive breath and soul; Ptaḥ is mummiform, underworld-related, fused with Sokaris, likened to Khnum, and shown at Philæ modeling man from clay with Khnumu helpers.
Porphyry is cited as saying Ptaḥ sprang from an egg from the mouth of Kneph.
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oceanic
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Oceanic Mythology MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147; lines 7706-7834 confidence: high
Minahassa tale: wind over the sea raises waves and foam in the shape of an egg; the sun shines on it, a boy is born, and he grows miraculously.
Wind-driven waves create an egg-shaped mass of foam, the sun shines on it, and a miraculously growing boy is born.
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Oceanic Mythology MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147 / MYTHS OF ORIGINS AND THE DELUGE 159; lines 7914-7992 confidence: medium
The Toba Battak account describes Mula Dyadi in the uppermost of seven heavens, with two birds as servants; he creates three male beings, a sky-reaching tree, and a hen whose three eggs become three maidens given as wives to his sons.
A hen perches on a sky-reaching tree and lays three eggs from which three maidens come.
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Oceanic Mythology MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223 / MISCELLANEOUS TALES 237; lines 11553-11587 confidence: high
The passage lists beliefs in a triad of gods, serpent deities, cosmic eggs, heavenly beings with magic flying-houses called vidhyadharas, and roc-like human-preying birds called garudas, attributing these to the later period and Indian sources.
Cosmic eggs are explicitly listed among beliefs attributed to the later period and Indian sources.
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Oceanic Mythology MISCELLANEOUS TALES 223 / MISCELLANEOUS TALES 237 / SUMMARY 243 / MYTHS OF ORIGINS AND THE DELUGE 249; lines 11792-11892 confidence: medium
Nauru account: in the beginning only the sea and Ancient Spider exist; Ancient Spider finds a rounded tridacna shell, opens it after repeating a charm, and enters its dark cramped interior before sun and moon exist.
Ancient Spider opens a great tridacna shell; its upper valve becomes sky and its lower shell becomes earth, with moon, sun, and sea formed in the sequence.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 15 / MYTHS OF ORIGINS AND THE DELUGE 17 / PLATE IV / MYTHS OF ORIGINS AND THE DELUGE 19; lines 1841-1929 confidence: high
A Society Group fragment says Taaroa existed in an egg in darkness and later burst forth.
The Society Group fragment has Taaroa in an egg in darkness; the Hawaiian version has an egg on primeval waters producing the world; the New Zealand version has an egg dropped into the sea producing people, animals, and a canoe.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 159 / MYTHS OF ORIGINS AND THE DELUGE 161 / MYTHS OF ORIGINS AND THE DELUGE 163 / MYTHS OF ORIGINS AND THE DELUGE 165; lines 8164-8242 confidence: high
A north-west Borneo legend begins with a widespread sea; two birds dive and bring up two egg-like objects, making sky from one and earth from the other. The oversized earth is pressed together, producing mountains and valleys.
A north-west Borneo legend begins with a widespread sea; two birds recover egg-like objects and form sky and earth from them.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 163 / MYTHS OF ORIGINS AND THE DELUGE 165 / MYTHS OF ORIGINS AND THE DELUGE 167 / MYTHS OF ORIGINS AND THE DELUGE 169; lines 8332-8509 confidence: high
A bird lays two eggs at a river source and mouth; a woman comes from one and a man from the other; the man later follows a long hair in the water upstream, finds the woman, and marries her.
Philippine, south-eastern Borneo, and Battak examples use eggs as sources of first humans or ancestral pairs.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 169 / PLATE XVII / MYTHS OF ORIGINS AND THE DELUGE 171 / MYTHS OF ORIGINS AND THE DELUGE 173; lines 8605-8684 confidence: low
South-eastern Borneo: two wonder-trees produce an egg and phantom maiden; a second deity gives her earth body, rain blood, and wind breath; the first deity breaks a vessel of water of life, which gives plants regrowth but leaves humans mortal.
The Borneo account says two wonder-trees mate and produce an egg, from which a phantom maiden comes.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 17 / PLATE IV / MYTHS OF ORIGINS AND THE DELUGE 19 / MYTHS OF ORIGINS AND THE DELUGE 21; lines 1932-2012 confidence: low
The passage proposes another possible explanation based on real or fancied resemblance to Hindu speculation, compares it to a prior cosmic egg argument, and says Indian influence in Southeast Asia may have affected Indonesia before later migration, though this theory has serious difficulties.
The passage refers to a prior argument concerning the cosmic egg while discussing possible resemblance to Hindu speculation and Indian cultural influence.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 281 / MYTHS OF ORIGINS AND THE DELUGE 283 / PLATE. XXIII / MYTHS OF ORIGINS AND THE DELUGE 285; lines 13176-13269 confidence: high
Southern and eastern Australian accounts are summarized as including creator-being and creation tales, mankind origins, sun as fire kindled by an egg cast into space, sea or water concealed or swallowed, and fire owned by or stolen from animals or birds.
Southern and eastern accounts are summarized as treating the sun as an actual fire kindled by an egg cast into space.
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Oceanic Mythology NOTES 319 / NOTES 321 / PART II / NOTES 323; lines 15053-15230 confidence: low
“15. Haddon, p.17; cf., for origin from eggs, Indonesia, infra, p. 169.”
The note explicitly refers to “origin from eggs” as a comparative topic.
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Oceanic Mythology PLATE AI / MYTHS OF ORIGINS AND THE DELUGE 117 / MYTHS OF ORIGINS AND THE DELUGE 119 / MYTHS OF ORIGINS AND THE DELUGE 121; lines 6334-6393 confidence: medium
The passage says that human origins from eggs or a clot of blood are widely known in Indonesia, occur in western and south-western Polynesia, and seem to be immigrant elements from a culture stream passing from Indonesia eastward into the Pacific.
The passage lists the origin of human beings from eggs or from a clot of blood as themes occurring in Indonesia, western and south-western Polynesia, and Melanesian comparative discussion.
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Oceanic Mythology PLATE. AX / MYTHS OF ORIGINS AND THE DELUGE 271 / MYTHS OF ORIGINS AND THE DELUGE 273 / MYTHS OF ORIGINS AND THE DELUGE 275; lines 12748-12829 confidence: medium
Bralgah throws one of Dinewan's eggs into the sky; it breaks on firewood, which bursts into flame, astonishing beings accustomed to semi-darkness.
A large egg thrown into the sky breaks on firewood and ignites the fire that the sky-deity orders to be lit daily.
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hermetic
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Thrice-Greatest Hermes, Vol. I: Prolegomena CONCEENING THE CEATEE OE CUP / CONCERNING THE CRATER OR CUP 451 / CONCERNING THE CRATER OR CUP 453 / CONCERNING THE CRATER OR CTJP 455; lines 24958-25123 confidence: high
Ptah is described as Sculptor or Engraver, demiurge, very great god, father of beginnings, creator of the eggs of Sun and Moon, lord of Maat, self-creator, illuminator with the fire of his two eyes, and owner of the World Invisible workshop.
Ptah is given the title creator of the eggs of the Sun and Moon.
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Thrice-Greatest Hermes, Vol. I: Prolegomena CONCERNING THE CRATER OR CUP 453 / CONCERNING THE CRATER OR CTJP 455 / THE DISCIPLES OF THRICE -GREATEST HERMES 459 / THE DISCIPLES OF THRICE-GREATEST HERMES 461; lines 25226-25322 confidence: medium
The prayer invokes Thrice-great Hermes, refers to the four regions of the Heavens and four foundations of the Earth, asks presence in Heaven and from the Egg, and says two gods are around him, Thath and Haf.
The prayer invokes presence from the Egg while also naming the four regions of heaven and four foundations of earth.
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Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 117 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 119 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 121 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 123; lines 7192-7352 confidence: medium
Mead's note says the union was symbolized among Phoenicians and many other nations by an egg with a serpent twined around it; separately they stand for Chaos and Ether, and united for a male-female first principle, spirit-matter.
A note says the cosmic union was symbolized by an egg around which a serpent twines, with egg and serpent representing Chaos and Ether when separate and a united first principle when joined.
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Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 117 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 119 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 121 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 123; lines 7354-7403 confidence: medium
Intelligent lives are called Zophasemin, glossed as Overseers of the Heavens; they are egg-formed and shine as Mot, the Sun and Moon, the Stars, and the great Planetary Spheres.
The heavenly intelligent lives are explicitly said to be fashioned in the form of eggs and to shine as celestial bodies.
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Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 123 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 127 / VOL. I. 9 / A PROTOTYPE OF THE POSMANDRES' COSMOGONY 131; lines 7579-7766 confidence: low
The notes identify heaven as the Great Heart of the Great Cosmos, describe the human heart as the seat of true understanding and will, explain Shu as dry air between earth and sky, cite a Hymn to Amen-Ra about one god forming into two gods, creating an egg, and producing twin-gods, and name Tefnut as Shu’s twin or syzygy associated with moist air.
A footnote quotes a Hymn to Amen-Ra stating that the One God created the egg and produced twin-gods.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 319 / THE MYSTERIES OP ISIS AND OSIRIS 321 / THE MYSTERIES OF ISIS AND OSIRIS 323 / THE MYSTERIES OF ISIS AND OSIRIS 325; lines 18308-18411 confidence: medium
Oromazes makes twenty-four other gods and puts them into an egg; equal-numbered creations of Areimanios pierce the egg, and bad becomes mingled with good. The printed passage notes a lacuna.
Oromazes places twenty-four gods in an egg, and equal-numbered beings made by Areimanios pierce the egg, resulting in the mingling of bad with good.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 21464-21649 confidence: high
The author excludes elaborate Christo-Gnostic aeonology, offers notes on the simpler idea of the Aeon, and turns to a passage purporting to give the Orphic tradition of the Genesis of the World-Egg and the relation of its progeny to the Aeon.
The author introduces an Orphic Genesis of the World-Egg, and the cited passage says Orpheus likens Chaos to an Egg containing the confusion of primordial elements.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 21651-21802 confidence: high
The form is self-impregnated, carried upward by the Divine Spirit that had taken it as consort, thrusts its head into the Light, and is described as an ensouled work like an egg and swift like a wing.
The passage repeatedly describes an Egg or sphere-like Heaven formed from Matter, ensouled, containing a living being, and breaking open into ordered structure.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THK VISION OF ER 449 / VOL. I. 29 / CONCEENING THE CEATEE OE CUP / CONCERNING THE CRATER OR CUP 451; lines 24746-24848 confidence: high
Orpheus is said to call aether the Mighty Whirlpool; it forms the Egg or Womb of Cosmos and is linked with Chaos/Rhea as Mother of the Gods and Great Container.
The passage reports that the aether, called the Mighty Whirlpool by Orpheus, forms the Egg or Womb of Cosmos.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) DEFINITIONS OF ASCLEPIUS TO KINO AMMON 277 / COMMENTARY / DEFINITIONS OF ASCLEPIUS TO KING AMMON 279 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 281; lines 12009-12091 confidence: high
The delineation of the Sun “reminds us of the Orphic Phanes,” especially “the two hemispheres above and below” and “the two parts of the Egg in Orphic symbolism.”
The passage explicitly connects two hemispheres above and below with the two parts of the Egg in Orphic symbolism.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 27 / PCEMANDRES, THE SHEPHERD OF MEN 29 / PCEMANDRES, THE SHEPHERD OF MEN 31 / PCEMANDRES, THE SHEPHERD OF MEN 33; lines 1804-1883 confidence: high
Within the World-Egg encircled by the Mighty-Power or Gnostic Horos, three Cosmic Elements, Fire, Air, and Water-Earth, develop; the Cosmic Logos descends into Primal Elements of Disorder, Fire and Air ascend, and the Logos remains in Water-Earth as the First Outpouring or First Word uttered by Mind.
The passage names a World-Egg encircled by Mighty-Power and locates the developed cosmic elements within it.
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inca
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Narratives of the Rites and Laws of the Yncas CHAPTER IV. / OF THK INDIANS OF HUAROCHIRI. 133 / OF THE INDIANS OP HUAROCHIEI, 135 / CHAPTER V.; lines 6314-6392 confidence: high
Five large eggs appear on the mountain Condorcoto between Huarochiri and Chorrillo; the passage identifies this as the origin of Pariacaca.
Five large eggs appear on Condorcoto, and the passage identifies this event as the origin of Pariacaca.
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Narratives of the Rites and Laws of the Yncas CHAPTER V. / OF THE INDIANS OF HUAROCHIRI. 137 / OF THE INDIANS OF HUAROCHIRI. 139 / OP THE INDIANS OF HCJAROCHIRI. 141; lines 6558-6622 confidence: low
Five eggs in Condorcoto open; one contained Pariacaca, five falcons issue from them, and the falcons are turned into five men who perform miracles.
Five eggs open at Condorcoto, five falcons issue from them, and the falcons become five men who perform miracles.
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Narratives of the Rites and Laws of the Yncas CHAPTER IV. / OF THE INDIANS OP HUAROCHIRI. 133 / OF THE INDIANS OF HUAKOCHIRI. 135 / CHAPTER V.; lines 5671-5746 confidence: high
Five large eggs appeared on Condorcoto, a mountain between Huarochiri and Chorrillo, and this is identified as the origin of Pariacaca.
The passage states that five large eggs appeared on Condorcoto mountain and identifies this as the origin of Pariacaca.
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Narratives of the Rites and Laws of the Yncas CHAPTER V. / OF THE INDIANS OP HUAROCHIRI. 137 / OF THE INDIANS OF HUAROCHIRI. 139 / OF THE INDIANS OF HUAROCHIRI. 141; lines 5901-5961 confidence: medium
Five eggs in Condorcoto open; five falcons issue from them, are transformed into five men, and perform wonderful miracles.
Five eggs open; five falcons issue from them and become five men who perform wonders.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OF HUAROCHIRI. 137 / OF THE INDIANS OF HUAROCHIRI. 139 / OP THE INDIANS OF HCJAROCHIRI. 141 / CHAPTER VI.; lines 6625-6692 confidence: high
Pariacaca came forth from five eggs with four brothers, caused a tempest, aspired to perform mighty deeds, and sought Caruyuchu Huayallo, to whom children were sacrificed.
The passage states that Pariacaca and his four brothers came forth from five eggs.
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Narratives of the Rites and Laws of the Yncas OF THK INDIANS OF HUAROCHIRI. 133 / OF THE INDIANS OP HUAROCHIEI, 135 / CHAPTER V. / OF THE INDIANS OF HUAROCHIRI. 137; lines 6395-6472 confidence: high
Huathiacuri is said to go generally once a day to the mountain of Condor-coto, where there are five eggs around which a wind blows; the passage says that before this there was no wind.
The passage describes five eggs on Condor-coto, a wind blowing around them, the statement that before this there was no wind, and Pariacaca located in one egg.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OP HUAROCHIRI. 133 / OF THE INDIANS OF HUAKOCHIRI. 135 / CHAPTER V. / OF THE INDIANS OP HUAROCHIRI. 137; lines 5749-5823 confidence: medium
Huathiacuri goes to the mountain Condor-coto, where there are five eggs and wind blows around them; the passage says there was no wind before this, and he takes the recovered man's daughter there.
Five eggs are located at Condor-coto, and Huathiacuri's father Parracaca/Pariacaca is described as being in one of them; wind also blows around the eggs, with no wind before this.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OP HUAROCHIRI. 137 / OF THE INDIANS OF HUAROCHIRI. 139 / OF THE INDIANS OF HUAROCHIRI. 141 / CHAPTER VI.; lines 5964-5974 confidence: medium
“Having come forth from the five eggs with his four brothers, and having caused the above tempest”
The passage explicitly states that Pariacaca came forth from five eggs with four brothers.
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gnostic
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 531 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 533 / BOOK OF THE GREAT LOGOS. 535; lines 26518-26560 confidence: medium
A second diagram is said to be the type of the True God before emanation, when later emanations lay potentially within him.
The second diagram is explicitly described as like an egg with a smaller egg or nucleus within it, representing the True God before emanation while later emanations are potential within him.
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Fragments of a Faith Forgotten MENANDER. / SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179; lines 12168-12288 confidence: high
Man and the universe are generated from serpent and egg; the serpent is Great Power, Whirlwind, Vortex, Divine Will, Divine Reason, Mind, and Logos; the egg is All-Envelope, fire-mist, Thought, Conception, and Mother of All.
The passage explicitly presents man and the universe as generated from serpent and egg, with the serpent as divine fashioning force and the egg as cosmic mother or conception.
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Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 253 / THE BASILIDIAN GNOSIS. / THE BASILIDIAN GNOS1S. 255 / THE BASILIDIAN GNOSIS. 257; lines 14996-15073 confidence: medium
Basilides explains that 'will' only suggests an operation beyond volition, thought, or sensible action, and that the first universality was the Seed of all universes rather than the later differentiated universe.
The Seed of all universes contains everything potentially and is likened to a mustard seed holding roots, stem, branches, leaves, and future seeds.
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Fragments of a Faith Forgotten THE PERAT.E. 209 / THE PER AT.E. 211 / THE SETHI ANS. 213 / THE SETHIANS.; lines 13280-13354 confidence: high
Creation is symbolized by the world-egg in the womb of the universe; the egg is in the waters, and creative power throws the waters into waves whose nature determines the creatures produced.
The passage explicitly says creation is symbolized by a world-egg in the womb of the universe and that the egg is in the waters.
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Fragments of a Faith Forgotten VALENTINUS. 303 / VALENTINUS. 305 / VALENTINUS. 307 / VALENTINUS. 309; lines 17446-17566 confidence: high
The object is compared with Plato’s “world of ideas,” ancient Iran’s “light-world,” ancient Khem’s “eternal egg,” the Upanishadic “resplendent germ,” and Leibnitz’s “Monadology.”
The passage explicitly names an “eternal egg” or type from which all universes come forth and pairs it with the Upanishadic “resplendent germ.”
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Fragments of a Faith Forgotten VALENTINUS. 303 / VALENTINUS. 305 / VALENTINUS. 307 / VALENTINUS. 309; lines 17568-17702 confidence: high
Light is symbolized as an oval or egg-like swirling that swells and draws inward; two foci gradually develop within it.
The passage explicitly represents primordial Light as an oval or egg-like swirling envelope within which two foci develop.
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Fragments of a Faith Forgotten VALENTINUS. 307 / VALENTINUS. 309 / SOME OUTLINES OF POMOLOGY, 325 / SOME OUTLINES OF POMOLOGY. 329; lines 17889-18004 confidence: high
The mother-substance becomes a life-irradiated sphere and whirling star-dust; the atom becomes the flying serpent or comet hovering over the new-born system, described as the serpent and egg, the spermatozoon and ovum of the solar embryo.
The atom becomes the flying serpent or comet hovering over the new-born system; the passage explicitly names the serpent and egg and compares them to spermatozoon and ovum of the solar embryo.
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finnish karelian
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 680-769 confidence: high
The duck in the Kalevala or eagle in other traditions lays the mundane egg; Puhuri the north-wind is sometimes a gigantic eagle; the didapper foretells rain; Linnunrata is the bird-path of the Milky-way; the cuckoo is sacred and fertilizes earth with song.
The duck or eagle lays the mundane egg and participates in creation of the world.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 680-769 confidence: high
The duck in the Kalevala and the eagle in other traditions lay the mundane egg. Puhuri the north-wind, father of Pakkanen, may be a gigantic eagle. The didapper foretells rain; Linnunrata is the Milky-way bird-path; the cuckoo is sacred and fertilizes the earth with songs.
The duck in the Kalevala and the eagle in other traditions are said to lay the mundane egg and take part in creating the world.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1319-1499 confidence: high
The duck builds a nest, lays six golden eggs and one iron egg, warms them for three days, and the water-mother's knee and shoulders become burning hot.
The duck's eggs break in the ocean and their halves and colored parts become earth, heaven, moonlight, sunlight, starlight, and clouds.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1319-1499 confidence: high
The duck builds a nest, lays six golden eggs and a seventh iron egg, and sits on them for three days to hatch them on the water-mother's knee.
A duck lays six golden eggs and one iron egg; when they break, their halves and parts become Terra, Heaven, moonbeams, sunshine, starlight, and clouds.
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sufi
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11014-11121 confidence: high
Philosophic folk compare the sky to an eggshell and the globe to a yolk; a questioner asks how the globe rests, a wise man explains equal attraction with a loadstone vault and iron ball, and a caviller proposes equal repulsion.
The passage reports the philosophical image that the sky is an eggshell and the globe inside it is a yolk.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11014-11121 confidence: medium
Philosophic opinion is given that the sky is an eggshell and the globe a yolk; a questioner asks how the ball rests within the spheres like a lamp in a dome.
Philosophic opinion is summarized as the sky being an eggshell with the globe inside it as yolk.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2193-2283 confidence: medium
The poem says, “This world and that world are the egg,” with faith and unbelief as white and yolk, until infidelity and religion disappear and “the bird of Unity spreads its pinions.”
The poem explicitly says this world and that world are the egg and describes a bird inside it that later spreads its wings.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2193-2283 confidence: high
Creeds and rituals are described as veils or barriers; a poem calls this world and the next an egg, faith and unbelief the white and yolk, and says the bird of Unity spreads its wings when religion and infidelity disappear.
The poem explicitly calls this world and that world an egg, with faith and unbelief as white and yolk and the bird of Unity emerging.
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germanic
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Teutonic Mythology, Volume 2 ENT. GIGANT. RISO. 525 / VOL. II. H / VOL. II. I / CREATION. 559; lines 5919-6032 confidence: medium
The notes compare round-earth and egg imagery and mention creation of heaven and earth from parts of an egg in Kalevala and Indian legend, with an additional reference to the birth of Helen and the Dioscuri from an egg.
The authorial note mentions traditions where heaven and earth are created from parts of an egg, including Kalevala and Indian examples.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 21183-21377 confidence: medium
"Easter cakes, eggs, games"; "fires"; "Eastre"; "egg origin"; "egg-shells"; "eld-borg (fire)"; "Elmo's fire".
The passage lists egg origin, egg-shells, and Easter eggs among related index entries.
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Teutonic Mythology, Volume 4 GIANTS. / GIANTS. 1445 / GIANTS. 1447 / CREATION. 1449; lines 8526-8624 confidence: high
Summarizes an Indian creation from the egg, with heaven and earth as eggshells, and compares Helen and the Dioscuri born from eggs.
The passage states that an Indian myth accepts creation out of an egg, with heaven and earth as eggshells.
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nahua maya inca
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 6137-6234 confidence: high
The author interprets the old woman as the rain-goddess and the dwarf as the Man of the Sun emerging from the cosmic egg; Yucatan dwarfs are said to be sacred to and sometimes sacrificed to the sun-god.
The passage identifies the dwarf as the Man of the Sun who emerges from the cosmic egg.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 8111-8209 confidence: high
The sun sometimes acts as demiurge or sub-creator, founds Cuzco, and sends three eggs of gold, silver, and copper, from which kings, priests, and slaves arise.
Three eggs of gold, silver, and copper are sent by the sun and produce kings, priests, and slaves.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 10153-10225 confidence: high
After the deluge, the Indians choose a brave and rich leader during Purunpacha; five eggs appear on a high mountain-top, and Paricaca emerges from one.
Five eggs appear on a high mountain; Paricaca emerges from one, while four falcons from the others become warriors.
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sikh
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER I / Chapter II / Chapter III / CHAPTER IV; lines 2153-2287 confidence: low
Before death, immortality, and day-night distinction, the One breathed by itself; darkness and gloom prevailed, all was like the ocean, and a germ covered by a husk was produced.
The beginning includes a germ covered by a husk that is produced in the darkness/ocean-like state.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKK. 1 / Chapter VII / Chapter VIII / Chapter IX; lines 9728-9927 confidence: high
An explanatory note says Hindus and Muhammadans believe in fourteen worlds, seven above and seven below, and says Hindus hold that these emerged from the mundane egg divided into two equal parts.
The note says there are fourteen worlds, seven above and seven below, and that according to Hindus these emerged from the mundane egg divided in two.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 21482-21699 confidence: low
In a section on the Guru’s God being superior to Hindu demigods, Brahma springs from the lotus of Vishnu’s navel and recites the Veds, yet cannot see God’s limits; God is called the Beloved and support of the soul.
The passage invokes Brahma springing from Vishnu’s navel-lotus and reciting the Veds, but says he could not see God’s limits.
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celtic
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Popular Tales of the West Highlands, Volume 1 THE FOUNG KING OF EASAIDH RUADII. 11 / THE YOUNG KING OF EASAIDH RUADH. 19 / THE YOUNG KING OF EASAIDH RUADH. 21 / THE YOUNG KING OF KASAIDII RUADH. 23; lines 5844-5944 confidence: high
Lempriere's Kneph or Knouphis is described as a ram-represented god, soul of the world, with serpent-hawk or globe-serpent symbolism, and as forming the sphere or egg of the world.
The passage says Kneph gives primitive matter motion and form as a sphere or egg of the world when forming all things.
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Popular Tales of the West Highlands, Volume 1 THE STORY OF THE WHITE PET. 201 / SGEULACHD A PHEATA BHAIN. / SGEUIACHD A PHEATA BHAIN. 203 / THE STORY OF THE WHITE PET. 205; lines 10860-10941 confidence: medium
The editor describes the goose as sacred, mentions barnacle geese, the world egg laid by a goose in Egyptian inscriptions, goose sacredness in several places, Christmas goose in the Highlands, and says MacLean had often heard the Gaelic story in Islay.
The passage reports that the goose was the great cackler who laid the egg of the world according to Egyptian coffin inscriptions.
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estonian
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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 16199-16484 confidence: medium
"Linda, the wife of Kalev and the mother of the Kalevipoeg, born from an egg"
The index states that Linda was born from an egg and separately lists lucky, magic, and mundane eggs.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG. / FOOTNOTES:; lines 8099-8241 confidence: high
Some cosmogonic ballads use eggs of the Eagle of the North rather than the blue duck for world formation; the note names the Mundane Egg and says the referenced Kalevipoeg passage corresponds closely to Kalevala xxx.1-10.
The note says eggs of the Eagle of the North, or in other versions the blue duck, contribute to world formation and calls this the Mundane Egg.
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finnic
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Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH 325 / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14807-14887 confidence: high
Some Mongolian districts share an idea common in China and Japan that heaven and earth were originally joined and later separated, with fire or constellations appearing; the author links this to an Indian world-egg tale.
The author connects the separation of earth and sky with an Indian tale of a world-egg whose halves form earth and heaven.
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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 11640-11748 confidence: medium
Stone is described through variant parentage and substance images: son of named figures, egg of earth, clod of field, offspring or production of named female figures, and body parts or organs of other named beings.
Stone is called an egg of the earth and is also described as coming from the sky through clouds and red rainbows.
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tibetan buddhist
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The Tibetan Book of the Dead I. THE IMPORTANCE OF THE BARDO THODOL / THE SYMBOLISM 3 / THE ESOTERICISM 7 / IV. THE ESOTERIC SIGNIFICANCE OF THE FIVE ELEMENTS; lines 1271-1310 confidence: low
In the Second Round, Air separates from Fire and surrounds the embryonic Planet like a shell around an egg; bodies of living beings become a compound of fire and air.
Air is said to enwrap the embryonic Planet as a shell covers an egg.
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The Tibetan Book of the Dead THE HIGHER REBIRTH DOCTRINE 59 / THESSCIENCE OF REBIRTH 61 / XI. THE COSMOGRAPHY / THE COSMOGRAPHY 63; lines 3730-3814 confidence: high
“Each universe, like a great cosmic egg, is enclosed within the iron-wall shell,” with the shell separating universes by darkness.
Each universe is explicitly likened to a great cosmic egg enclosed within an iron-wall shell.
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australian aboriginal
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 1551-1673 confidence: medium
Before there was a sun, there were only moon and stars; birds and beasts existed before humans and were much larger than now.
Bralgah throws Dinewan's huge egg into the sky; it breaks on firewood, and the blazing yolk lights the world for the first time.
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hausa
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk DODO 125 / FIG. 32. / FIG. 33. / A FABULOUS BIRD 129; lines 6612-6695 confidence: medium
The fufunda is called the King of the Birds; it has one egg, laid after creation, which has not hatched and will not hatch until the last day.
The fufunda has one egg, laid after the creation of the world, which will not hatch until the last day.
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jain
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) SECOND CHAPTER. / BOOK I, LECTURE I, CHAPTER 2. 241 / BOOK I, LECTURE I, CHAPTER 3. 243 / BOOK I, LECTURE I, CHAPTER 3. 245; lines 14563-14663 confidence: high
"universe was produced from the (primeval) egg" and Brahman "created the things"; the speakers are said to "speak untruth."
The passage reports that some say the universe was produced from a primeval egg and that Brahman created things, while explicitly rejecting the doctrine as untruth.
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norse
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4467-4560 confidence: high
The passage introduces an old myth of a great bird that laid the world and notes that Aristophanes set forth this image in a chorus.
The passage describes a great bird laying the world and a creator bird hatching the egg of the world while walking in Chaos.
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shinto
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 INTRODUCTION. XV / XX INTRODUCTION. / ABBREVIATIONS. / NILHONGI; lines 770-917 confidence: high
“Heaven and Earth were not yet separated,” Im and Yo were “not yet divided,” and they formed “a chaotic mass like an egg” with obscure limits and germs.
The primordial chaotic mass is explicitly compared to an egg with obscure limits and germs.
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slavic
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Sixty Folk-Tales from Exclusively Slavonic Sources XLV.--THE BIRDCATCHER. / XLVI.--THE TWO BROTHERS. / XLVII.--THE ORIGIN OF MAN. / XLVIII.--GOD'S COCK.; lines 7967-8038 confidence: medium
The earth is waste stone; God sends his cock to make it fruitful; the cock enters a cave, brings out a wondrous egg, and seven rivers trickle from it.
A wondrous egg brought from a cave releases seven rivers that irrigate the barren earth and create the fruitful paradise.
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vietnamese
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Stories and Legends of Annam XVII I / THE RIVAL GENII / SONG ON THE DEATH OF A YOUNG MAIDEN / HONG-LO THE GIANT; lines 3883-4103 confidence: high
Lac-Long, creator of the ancestors, throws a bag with fifty human eggs into the sea, while Au-ki hatches fifty others.
Hong-Lo is born from one of the human eggs cast into the sea, washed into a rock hollow, and warmed by the sun.
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yoruba
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. OP THE / SLAVE COAST OF WEST AFEICA / CHAPTER L / CHAPTER II.; lines 1547-1673 confidence: medium
Odudua is wife of Obatala, coeval with Olorun, possibly said to come from Ife; she represents earth married to the anthropomorphic sky-god, and temple calabashes symbolize Heaven and Earth.
A beginning-of-the-world myth places Obatala and Odudua in upper and lower parts of a large closed calabash, and temples use paired calabashes for Heaven and Earth.
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